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Bunyan,    Johnr"l628-1688 
The   works    of   John   Bunyan 


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A. 


WORKS  OF  JOHN  BUNYAK 


WITH  AN 


INTEODUCTION  TO  EACH  TEEATISE,  NOTES, 


SKETCH   OF  HIS   LIFE,  TIMES,  AND   CONTEMPORARIES. 


I 


VOLUME  FIRST. 


EXPERIMENTAL,  DOCTRINAL,  AND  PRACTICAL, 

EDITED  BY 

GEORGE    OFFOR,  ESQ. 


BLACKIE    AND    SON: 

QUEEN  STREET,  GLASGOW;  SOUTH  COLLEGE  STREET,  EDINBURGH;  AND 
WARWICK  SQUARE,  LONDON. 


OtASGCW  • 

-V.  O.  BI.ACSIE  AND  CO.,  PRINTKRS. 

VILLAyiKLD. 


PREFACE. 


It  is  one  of  the  curiosities  of  literature  that  the  Yroiks  of  Bunyan,  which  have  been  the 
most  popuhir  of  all  books — rich  with  gospel  truth,  and  eminently  calculated  to  promote 
heavenly-mindedness — were  for  many  years  so  exclusively  patronized  by  the  poor,  as  to 
have  been  most  humbly  and  imperfectly  published. 

Even  that  singularly  popular  book,  The  Pilgrims  Progress,  was  meanly  printed  in 
separate  parts  for  half  a  century,  on  paper  of  the  worst  quality — in  the  cheapest  form — 
with  the  rudest  cuts.  Innumerable  copies  of  these  were  sold  to  the  poor,  and  have  been 
so  devoured  and  worn  out,  as  to  have  become  rare  in  proportion  to  their  age.  Happy, 
indeed,  is  that  inveterate  book-collector  who  has  secured  one  out  of  the  100,000  copies 
that  were  printed  dming  the  author's  life.  The  British  Museum,  in  its  immense  treasures, 
has  one ;  it  is  of  the  second  edition.  Mr.  Holford  is  the  envy  of  all  bibliomaniacs  in 
having  a  fine  copj^  of  the  first  edition,  published  originally  for  one  shilling,  and  which, 
in  its  old  sheep's  skin  binding,  he  secured  for  the  trifling  sum  of  twenty  guineas !  In 
1728,  'some  persons  of  distinction  and  piety  largely  and  generously  subscribed'  to  print 
a  handsome  edition,  with  copper -plates  by  Sturt,  in  order  that  '  the  general  good  this 
incomparable  treatise  has  done  to  mankind,  might  be  extended  to  the  aged  and  to  the 
rich.'  Happy  is  that  book-collector,  who,  like  Lord  Ashburnham,  has  a  good  copy  of 
that  comparatively  elegant  but  incorrect  edition. 

Bunyan's  profound  and  inimitable  allegory,  Tlce  Holy  War,  was  still  more  neglected  ; 
no  edition  so  well  printed  as  the  first  was  published  for  more  than  100  years.  His  other 
treatises  were  most  numerously  but  inelegantly  published  for  the  use  of  the  poor;  and  the 
early  editions,  like  those  of  The  Pilgrim's  Progress,  have  been  so  worn  out  with  fair  but 
hard  use,  as  to  have  become  exceedingly  scarce  and  difiicult  of  access.  Their  contents 
were  devoured  by  anxious  readers,  far  more  desirous  to  store  up  in  their  minds  the  sacred 
truths  they  contained,  than  to  preserve  the  little  books  which  were  so  blessed  to  them. 

Very  soon  after  Bunyan's  decease,  an  attempt  was  made  to  collect  all  his  works,  and 
print  them  uniformly.  Proposals  were  issued  and  favourably  received,  but  the  copyrights 
of  some  of  his  treatises  being  in  the  hands  of  booksellers,  only  one  volume  was  published. 
It  is  a  very  important  one,  containing  twenty  invaluable  treatises,  of  which  ten  were 
found  at  his  decease  prepared  by  him  for  the  press,  none  of  which  had  been  printed- 
This  folio  volume  was  published  in  1692,  by  Bunj^an's  personal  devoted  friends,  C.  Doe, 
E.  Chandler,  and  J.  Wilson,  three  eminent  ministers  of  the  time.  It  has  an  index,  dedi- 
cated to  each  subscriber ;  and  the  Struggler,  containing  some  personal  anecdotes  of  the 
author,  and  thirty  sound  reasons  why  his  works  above  others  ought  to  be  held  in  the 
highest  esteem.     It  is  accompanied  with  an  interesting  list,  showing  the  order  in  which 


iv  PREFACE. 

sixty  of  these  works  were  published.  This  curious  and  rare  tract  we  have  reprinted  at 
the  end  of  our  Third  Volume,  and  the  original  proposals  will  be  found  at  end  of  the  Life. 
The  second  effort  made  to  publish  his  whole  works  was  in  1736-7,  by  Samuel  Wilson, 
in  two  volumes  folio;  this  contained  forty -seven  treatises,  wdth  copper -plates  to  the 
Pilgrim,.  In  1769,  it  was  republished  at  Edinburgh,  in  six  volumes  8vo;  and  a  still 
inferior  edition,  in  eight  volumes,  in  1771.  The  same  year  they  were  printed  by  Heniy 
Galbraith,  in  a  thick  folio,  with  rude  cuts  to  the  Pilgrim,  four  on  a  page,  two  of  them  on 
every  leaf  being  upside  down.  In  1768,  our  great  Christian  reformer,  George  Whitefield, 
edited  a  handsome  edition  in  two  volumes  folio,  containing  forty-nine  treatises.  In  1780, 
a  more  complete  but  very  inaccurate  edition  was  published  in  octavo,  under  the  vene- 
rable names  of  W.  Mason  and  J.  Ryland ;  this  included  forty-five  of  his  works.  Although 
lull  of  errors  and  on  bad  paper,  it  has  become  scarce. 

The  difficulty  of  procuring  some  of  the  treatises  appeared  to  us  at  one  time  to  be 
insurmountable.  Still  it  was  essential,  to  secure  accuracy,  that  every  one  should  be 
obtained  in  its  original  state,  the  later  copies  being  mutilated  to  an  extraordinary 
degree.  In  the  best  edition  of  his  works,  the  book  on  Justification,  reprinted  for  the 
first  time,  had  one  whole  leaf  omitted  ;  in  other  treatises,  paragraphs  vv^ere  left  out,  and 
words  changed  so  as  completely  to  obscure  or  alter  the  sense.  Nothing  but  the  extraor- 
dinary zeal  of  the  admirers  of  these  works,  most  cheerfully  devoted  to  our  aid,  could  have 
enabled  us  to  complete  these  labours.  To  the  town  of  Spalding  we  are  indebted  for  three 
unique  tracts  ;  and  after  searching  through  every  city  in  England  and  Wales — the  chief 
cities  in  Scotland,  Ireland,  and  the  United  States,  when  on  the  brink  of  despair,  The  Book 
for  Boys  and  Girls  was  discovered  by  our  indefatigable  friend,  James  Dix,  Esq.,  at 
Liverpool.  After  some  years  of  great  anxiety  and  toil,  the  whole  has  been  completed. 
The  i-arity  of  these  valuable  works  will  be  more  easily  conceived  l^y  the  fact,  that  we 
paid  for  three  six-penny  books,  four  guineas  and  a-half !  The  hope  of  having  rendered 
some  service  to  the  Chui-ch  of  Christ,  and  the  honour  of  having  my  humble  name  on  the 
same  page  with  that  of  the  illustrious  and  holy  John  Bunyan,  richly  compensates  for  all 
the  labour. 

Tlie  whole  of  these  deeply-interesting  and  valuable  works  are  now  for  the  first  time 
exactly  reprinted  from  editions  })ubli.shed  in  his  lifetime,  or  fiom  the  editions  printed 
directly  from  his  MSS.  after  his  death.  Bunyan's  Doctrinal  and  Practical  Treatises,  like 
most  similar  writings  in  those  times,  abound  in  divisions  and  subdivisions.  These, 
through  the  carelessness  of  the  printer,  in  some  of  the  earlier  editions,  and  in  all  the  later 
ones,  were  printed  in  one  uniform  manner,  no  distinction  being  made  between  primary, 
secondary,  and  suKsidiary  divisions ;  and  thus  they  became  a  source  of  much  perplexity  and 
confusion.  Two  were  frequently  thro\A-n  into  one,  and  tlie  number  omitted,  or  the  number 
erroneously  placed  to  the  following  division — sometimes  not  only  the  number  but  the  pas- 
sage itself  was  omitted  ;  in  other  cases,  the  numbers  were  transposed,  and  important  divi- 
sions frequently  conmienced  in  the  middle  of  paragraphs,  as  an  ordinary  sentence,  without 
any  mark  whatever.  This  confusion  prevented  the  beauty  and  clearness  of  the  ai'range- 
ment  of  the  su1:>ject,  as  sketched  out  by  Bunyan,  from  being  perceived ;  while  the  reader 
would  be  perplexed  among  the  mazes  of  firsts,  seconds,  and  thirds,  that  wei-e  constantly 
occurring,  and  thus  much  of  the  profit  and  enjoyment  of  the  perusal  be  lost.  Great  care 
has  been  bestowed  to  remedy  these  defects  by  the  use  of  capitals,  small  capitals,  Italic, 


PREFACE.  V 

numerals,  and  figures,  as  occasion  required,  to  distinguish  the  various  divisions.  Headings 
to  the  various  sections  have  also  been  introduced  where  Bunyan  had  not  given  them ; 
and  in  some  cases  these  have  been  likewise  needful  for  the  subdivisions :  such  insertions 
are  always  placed  within  brackets  [  ].  These  improvements,  we  trust,  wnll  greatly  add  to 
the  pleasure  and  profit  of  every  reader  of  these  invaluable  treatises.  Our  great  object 
has  been  to  secure  accuracy  ot  text;  and  to  render  that  text  more  valuable  to  the  general 
reader  by  the  addition  of  select  notes,  especially  to  explain  obsolete  words,  local  idioms, 
or  allusions  to  the  customs  of  by-gone  days.  In  some  cases  the  reader's  attention  is 
directed  by  a  short  note,  to  the  extraordinary  beauties  which  richly  abound ;  while  im- 
portant doctrines  are  illustrated  and  enforced  by  extracts  from  other  parts  of  these  Works, 
so  as  to  render  Bunyan  his  own  interpreter.  Every  treatise  has  an  Introduction,  shoAving 
the  peculiar  circumstances  under  which  it  was  written,  its  object,  and  the  mode  by 
which  that  object  was  sought  to  be  attained. 

In  editing  each  of  the  treatises,  much  care  was  taken  to  extract  every  sentence  that 
threw  a  light  upon  the  life,  times,  contemporaries,  and  personal  experience  of  the  author, 
with  the  intention  of  making  his  Memoir  as  far  as  possible  an  autobiography.  With 
i-espect  to  his  solemn  and  most  deeply-interesting  spiritual  life,  this  was  the  only  source 
from  whence  information  could  be  derived.  When  these  extracts  were  arranged  in  chro- 
nological order,  with  the  numerous  references  to  which  they  led,  they  were  careftiUy 
compared  with  every  life  which  has  been  written  of  this  extraorcUnary  and  popular  man. 
Those  that  were  written  shortly  after  his  decease  contain  much  valuable  information  and 
interesting  anecdotes,  which,  being  confirmed  by  eye-witnesses,  have  been  incorporated  in 
the  narrative.  Of  necessity  most  of  his  modern  biographers  copy  from  those  that  went 
before.  Much  valuable  information  was  obtained  by  visiting  the  scenes  of  his  labours ;  and 
in  doing  this,  as  well  as  in  searching  registers — the  church  book — the  materials  collected 
by  his  admiring  friends  and  followers,  were  opened  for  my  inspection  with  as  much 
courtesy  and  kindly  feeling,  as  if  the  spirit  of  Bunyan  had  hovei'ed  about  us — every  hand 
was  extended  with  cheerful  alacrity  and  self-devotion  of  time,  and  the  result  is  to  the 
editor  peculiarly  gratifying. 

The  satisfaction  of  being  able  to  unravel  all  the  mystery  that  liung  over  Bunyan's  release 
from  prison,  is  very  great.  That  he  was  solely  indebted  to  the  Quakers  for  it,  there  could 
be  no  reasonable  doubt ;  but  why  that  debauched  monarch  Charles  II.  took  a  fancy  to 
these  prim-moralists,  the  Quakers,  was  an  insoluble  problem,  until  the  discovery  of  original 
letters  in  the  archives  at  Devonshire  House  revealed  the  seci-et,  and  with  all  the  bad  quali- 
ties of  that  licentious  King,  proved  that  he  possessed  gratitude  to  the  Quaker  sailor  who 
nobly  saved  his  life.  The  character  of  Bunyan,  when  a  young  preacher,  drawn  by  his 
pastor,  '  holy  John  Gifibrd,'  and  many  deeply-interesting  circumstances,  are  published  for 
the  first  time.  While,  connected  with  so  eminent  a  disciple,  much  remains  to  be  discovered, 
our  difficulty  has  been  to  condense  the  Memoir  into  the  smallest  space,  by  referring  the 
reader  to  the  copies  of  State  j^apers  and  other  documents  printed  in  the  introduction  to 
The,  Pilgrim's  Prof/ress,  and  other  parts  of  the  Woi-ks,  and  by  abridging  as  much  as  pos- 
sible all  our  extracts. 

When  Bunyan  entered  upon  ministeiial  duties,  it  was  with  the  deepest  anxiety;  in 
proclaiming  the  unsearchable  riches  of  Christ,  his  first  efibrt  was  to  fix  upon  his  hearers  the 
all-important  truth,  '  Ye  must  be  born  again.'      This  soon  led  him  into  controversy,  in 


vi  PREFACE. 

■which  he  made  marvellous  discoveries  of  the  state  of  societ}-  in  those  eventful  times. 
Strangely  absurd  errors  were  promulgated,  to  conquer  which,  all  the  mighty  energies  of 
Bunyan's  mind,  baptized  into  Scriptural  truth,  and  hallowed  b}'  heavenly  communion, 
were  brought  into  active  exercise.  Limited  in  preaching  to  the  few  who  were  within  the 
sound  of  his  voice,  and  knowing  that  poisonous  errors  had  extended  throughout  the  king- 
dom, he  sought  the  all-powerful  aid  of  the  press,  and  published  several  searching  treatises 
before  his  imprisonment.  Soon  after  this,  he  was  called  to  suffer  persecution  as  a  Chris- 
tian confessor,  and  then  his  voice  was  limited  to  the  walls  of  his  prison,  excepting  when, 
by  the  singular  favour  of  his  jailers,  he  was  permitted  to  make  stolen  visits  to  liis  fellow- 
Christians.  From  the  den  in  this  jail  issued  works  which  have  embalmed  his  memory 
in  the  richest  fragrance  in  the  churches  of  Christ,  not  only  in  his  native  land,  but  in 
nearly  all  tlie  Idngdoms  of  the  world.  Thus  was  the  folly  of  persecution  demonstrated, 
while  the  mad  WTath  of  man  promoted  the  very  object  Avhich  it  intended  to  destroy. 

Bunyan's  name  is  now  as  much  identified  w^ith  British  literature  as  that  of  Milton, 
or  of  Shakespeare.  Some  of  his  works,  printed  with  patent  ink,  on  vellum  paper,  with 
all  the  elegant  illustrations  and  embellishments  Avhicli  art  can  devise,  and  in  sumptuous 
bindings,  adorn  the  library  of  our  beloved  Queen,  and  the  drawing-rooms  of  her  nobles; 
while  millions  of  copies,  in  a  cheaper  form,  supply  every  class  of  society,  even  to  the 
humblest  cottager.  Multitudes  also,  in  other  lands  and  other  languages,  feel  the  sanctify- 
ing and  happy  effects  of  reading  these  works,  and  imbibing  their  peaceful  spirit;  and  we 
trust  that  to  nations  yet  unborn  these  happy  effects  will  be  increasingly  multiplied. 

Bunyan  knew  nothing  of  the  art  of  composing  written  language.  He  lived  in  the 
atmosphere  of  the  Bible;  and  its  beautiful  simplicity  of  style,  and  fine  old  Saxonisms,  with 
its  perspicuous  brevity,  shine  through  all  his  writings.  His  simple  and  ardent  devotion 
to  his  Master's  glory,  in  the  salvation  of  sinners,  constrained  him  to  write  as  he  felt ; 
while  his  fertile  imagination,  accurate  eye,  and  musical  ear,  were  natural,  and  ver}^  power- 
ful aids  to  correct  language.  Still  it  is  surprising  that,  without  the  advantages  of  educa- 
tion, he  could  wi'ite  with  such  singular  accuracy  and  power  of  expression. 

However  rich  in  instruction,  and  admirable  in  their  tendency,  Bunyan's  "wiitings  were, 
they  had  to  struggle  with  no  ordinary  difficulties.  The  doctrines  of  the  gospel  were  not 
so  popular  then  as  in  oui-  happier  age.  Free  and  unfettered  inquiries  into  Divine  truth 
were  not  even  tolerated  until  after  the  author's  death.  While  the  Act  of  Toleration  per- 
mitted Christians  to  exist  without  persecution  in  this  land  of  Bibles  and  of  religion,  it 
did  not  place  them  on  terms  of  equality.  Since  that  time  the  spirit  of  intolerance  has 
been  dying  by  particles,  but  is  still  strong  in  the  human  mind.  These  works  had  to 
struggle  with  those  prejudices,  and  that  enmity  which  at  all  times  has  opposed  the  pro- 
gress of  truth.  In  addition  to  many  other  general  reasons  that  might  be  stated,  Avhicli 
equally  apply  to  the  -s^Titings  of  all  godly  men,  we  have  to  add  that  Bunyan  was  a  poor 
mechanic,  a  Dissenter,  and  of  the  Baptist  denomination.  Although  he  had  come  to  so 
careful  a  decision  upon  this  subject,  that  he  firmly  adhered  through  life  to  his  opinions, 
yet  he  never  obtruded  upon  the  public  his  private  views  on  non-essentials ;  so  that  in 
nearly  all  his  works,  water-baptism  is  sw^allowed  up  in  his  earnest  desire  to  win  souls  to 
Christ.  All  his  effort  is,  to  fix  attention  upon  that  spiritual  baptism  which  is  essential  to  sal- 
vation, by  which  the  soul  passeth  from  death  unto  life,  and  from  which  springs  good-will 
to  man,  and  glory  to  God. 


PREFACE.  vii 

Of  all  the  objections  that  have  been  made  to  Bunyan's  works,  the  most  absurd  is,  that 
he  was  poor  and  unlettered.  To  despise  the  poor  is  an  impious  reflection  upon  Divine 
wisdom.  It  is  true  that  great  grace  can  keep  the  scholar  humble,  and  bless  his  learning 
to  the  welflire  of  the  church,  but  for  the  welfare  of  the  world  we  want  many  Bunyans, 
and  can  manage  with  few  Priestleys  or  Porsons. 

Bunyan,  although  unlearned  as  to  the  arts  and  sciences  of  this  world,  was  deeply  versed 
in  the  mysteries  of  godliness,  and  the  glories  of  the  world  to  come.  He  was  a  most  truth- 
ful, ino-enious,  persuasive,  and  invaluable  writer  upon  the  essentials  of  human  happiness. 
To  refuse  his  Scriptural  instruction,  because  he  was  not  versed  in  chemistry,  mathematics, 
Greek,  or  Latin,  would  be  to  proclaim  ourselves  void  of  understanding. 

"We  heartily  pity  those  who,  with  pampered  sickly  appetites,  feed  only  on  vanity, 
Avhich,  however  served  up  in  dainty  dishes,  only  fits  the  soul  to  become  fuel  for  an  eternal 
fii-e — an  awful  price  to  pay  for  such  debasing  gratifications.  They  have  no  part  nor  lot 
with  those  blessed  ones  who  hunger  and  thirst  after  righteousness,  and  who  buy  the 
choicest  treasures  of  eternity  without  money  or  price — the  free  gift  of  God,  to  which 
Bunyan's  works  constantly  point,  as  the  magnetic  needle  does  to  the  pole.  Throughout 
the  whole  of  his  treatises,  beautiful  and  striking  passages  scintillate  and  sparkle  like  well- 
set  diamonds ;  they  are  none  borrowed,  but  all  flow  from  his  native  genius. 

Every  sentiment  is  intimately  connected  with  the  most  important  truths,  all  pointing 
to  one  common  centre,  '  Christ  the  hope  of  glory' — all  tending  to  fix  the  value  of  religion 
on  the  mind;  and,  aided  by  the  Divine  blessing,  calculated  to  produce  heavenly  fruit  to  the 
spiritual  and  temporal  happiness  of  the  reader,  and  to  the  comfort  of  the  church  and  of 
the  world. 

Never  was  there  a  period  which  so  imperatively  called  forth  these  works  as  the  pre- 
sent day.  Mighty  eflbrts  are  making  to  exalt  the  Man  of  Sin,  and  again  to  inthral  this 
country  in  the  satanic  yoke  of  Popery,  or  that  of  its  dark,  ill-shapen  brother  Puseyism. 
Bunj-an's  book  on  that  awful  word  Antichrist,  is  a  home-thrust  at  the  enemy  ;  his  work 
on  The  Greatness  of  the  Soul  excites  the  deepest  interest  in  its  indescribable  value  ;  his 
Feiv  Sighs  from  Hell  alarm  the  thoughtless,  and  fill  the  believer  v/ith  adoring  gratitude 
for  his  escape  ;  his  treatise  upon  Baptism  raises  us  above  water,  to  that  one  baptism  of  the 
Holy  Ghost  v/hich  alone  regenerates  the  soul.  Every  treatise,  while  it  excites  solemn 
and  earnest  inquiries  after  salvation,  clearly  defines  the  narrow  path  which  leads  to  life, 
abounding  with  antidotes  against  despair,  and  with  comfort  to  the  feeble-minded ;  they 
contain  milk  for  babes,  and  meat  for  men  in  Christ.  In  Bunyan's  writings  there  is  no 
sectarian  bias — Christ  is  all  in  all.  He  addresses  the  hearts  of  the  whole  family  of  heaven 
— old  or  3^oung,  rich  or  poor,  learned  or  unlettered — leading  all  classes  to  be  found  '  looking 
unto  Jesus,  the  author  and  finisher  of  our  faith.' 

Every  efl'ort  has  been  made  to  render  this  Edition  useful  and  popular.  It  is  true  that 
the  wealthy  are  not  indulged  with  large  margins  and  a  small  stream  of  letterpress ;  but 
they  have  a  more  ample  source  of  gratification,  in  the  reflection  that  this  saving  of 
expense  brings  valuable  treasures  within  the  reach  of  the  poor,  and  more  especially  to 
students  training  for  ministerial  labours.  Nor  must  we  forget  the  many  thousand  pas- 
tors of  churches,  who,  with  their  scanty  means,  will  be  able  to  avail  themselves  of  works 
eminently  calculated  to  render  their  labours  more  abundantly  useful.  No  expense  has 
been  spared  to  render  the  pictorial  illustrations  worthy  such  an  author.     The  portraits 


viii  PREFACE. 

are  fi-om  the  only  two  originals  known  to  have  been  taken  from  life.  The  painting  by 
Sadler,  and  the  beautiful  and  characteristic  drawing  and  engraving  by  the  celebrated 
K.  White,  in  1682,  preserved  in  the  British  Museum.  The  wood-cuts  printed  with  the 
original  editions  of  liis  works  are  faithfully  copied,  together  with  scenes  and  relics  con- 
nected with  his  life.  The  Index  is  entirely  new,  and  was  the  result  of  great  labour.  Our 
hope  is  that  this  wdll  prove  itself  a  Standard  Edition,  and  be  extensively  used  wherever 
the  English  language  is  kno\vn; — that,  by  the  Divine  blessing,  it  may  aid  the  imperceptible 
progress  of  that  leaven  of  the  gospel  which  must  eventually  bless  with  a  benign  influence 
'  all  kindreds,  and  tongues,  and  nations  that  dwell  upon  the  earth.' 

We  owe  an  ample  apology  to  our  Subscribers  for  having  severely  taxed  their  patience 
by  the  delay  in  finishing  the  Third  Volume.  The  reasons  have  been  our  great  anxiety  to 
render  these  important  Works  as  complete  as  possible — ^the  necessity  of  visiting  the  scenes 
of  Bunyan's  labours,  to  do  justice  to  so  illustrious  a  man  in  the  memoir  of  his  experience, 
his  sufferings,  his  amazing  usefulness — and  in  compiling  a  comprehensive  Index  to  his 
Works.  A  more  gratifying  duty  is  to  thank  our  friends  for  their  zealous  aid  and  assist- 
ance. They  are  far  too  numerous  to  be  named — they  will  have  the  pleasure  of  knowing 
that  they  contributed  to  raise  a  solid  tribute  of  esteem  to  om^  great  pilgrim  forefather. 


GEORGE  OFFOR. 

Hackney,  June,  1853. 


w 


m 


T[H!1I  lP[SEgEIRlMTD®rN!  m  T[U![E  ¥[CR«[P[L[ 


■lURCM  *    LONUON, 


HiUi  jJ?)Wi|iit|f  iivmnk  X$n&m. 


i  SON,   GLASGOW.  EDMBURGH  tLOKrOK 


1=11 

S5. 


& 


[UJ] 


m" 


ST  PEMIS  F01MS¥  SE^Kffl®P3  M  JE[^(llSA[LEi 


Acts   n.  14-40^ 


BLA.CKIK    S(   SOH.    OUSGOW    EDWBUBG-H    8-   LONDON 


CEE  *  SON.  GLASGOW.  EDMBURCH  iLONDOH. 


I- 


^^•■■•v.:    Vl<;^i.^ 


%t|i  ffltiifrttw  lifilkiif  6bj 


bia'.k:e  8ti, 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS: 

OB, 

A  BRIEF  AND  FATTHPUL  RELATION   OF  TIIE  EXCEEDING  MERCY  OF  GOD  IN   CHRIST  TO  HIS  POOR  SERVANT, 

JOHN    BUN Y AN; 

WHEREIN  IS  PARTICULARLY  SHOWED  THE  MANNER  OP  HIS  CONVERSION,  HIS  SIGHT  AND  TROUBLE  FOR  SIN,  HIS 

DREADFUL  TEMPTATIONS,  ALSO  HOW  HE  DESPAIRED  OF  GOD's  MERCY,  AND  HOW  THE  LORD  AT  LENGTH 

THROUGH  CHRIST  DID  DELIVER  HIM  IROM  ALL  THE  GUILT  AND  TERROR  THAT  LAY  UPON  HIM. 

Wliereunto  is  added  a  brief  relation  of  his  call  to  tlie  work  of  the  ministry,  of  his  temptations  therein,  as  also  what  he  hath 
met  with  in  prison.  All  which  was  written  by  his  own  hand  there,  and  now  published  for  the  support  of  the  weak  and 
tempted  people  of  God. 


"  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  hath  done  for  my  soul." — Psal.  Isvi.  IC. 
London :  Printed  by  George  Larkin,  1666. 

THIS  TITLE  PAGE  WAS  AFTERWARDS  ALTERED,  AND  INSTEAD  OF  WHAT  FOLLOWS  THE  FIRST  LINE,  HE  INSERTED, 

Or  a  brief  and  faithful  relation  of  the  exceeding  mercy  of  God  in  Christ  to  his  poor  servant,  Jolm  Bunyan ;  namely,  in  his  taking  of  him  ont  of 
the  dungliill,  and  converting  of  him  to  the  faith  of  his  blessed  Son,  Jesus  Christ.  Here  is  also  particularly  sliovved,  wliat  sight  of,  and  what 
trouble  he  had  for  sin ;  and  also  what  various  temptations  he  hatli  met  v\'ith,  and  how  God  hath  carried  him  tlirough  them. 

Corrected  and  much  enlarged  now  by  the  Autlior,  for  the  benefit  of  the  tempted  and  dejected  Christian. 


"  Comb  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  hath  done  for  my  soul." — Psal.  Ixvi.  16. 


ADVERTISEMENT  BY  THE  EDITOR. 


The  great  utility  of  remarkable  accounts  of  tlie 
ways  of  God  in  bringing  bis  slieep  into  the  fold, 
must  be  admitted  by  all.  The  Bible  abounds  with 
these  manifestations  of  Divine  grace  from  the  gentle 
voice  that  called  Samuel,  even  unto  the  thunder 
which  penetrated  the  soul  of  one,  who  followed  the 
church  with  continued  malignity,  calling  unto  him, 
"Saul,  Saul,  why  persecutest  thou  me  ?  " — a  voice 
so  terrible,  and  accompanied  by  such  a  flood  of  light, 
as  to  strike  the  persecutor  to  the  earth,  and  for  a 
season  to  deprive  him  of  sight. 

The  '  Grace  Abounding  to  the  Chief  of  Sinners ' 
is  doubly  interesting,  as  it  unfolds  to  us  not  only 
the  return  of  a  notorious  prodigal,  but  a  wondrous 
system  of  education,  by  which  "a  chosen  man  was 
fitted  for  a  wondrous  work ;  heavenly  and  spiritual 
learning,  which  could  not  have  been  obtained  in 
all  the  schools  and  universities  in  the  world.  It 
enabled  a  poor,  vile,  unlettered  rebel — a  blasphem- 
ous travelling  tinker,  to  become  a  most  eminent 
preacher ;  one  whose  native  powers,  sanctified  by 
harrowing  but  hallowing  feelings,  attracted  the 
deep  attention  of  the  most  learned  and  pious  of  his 
j  contemporaries,  while  it  carried  conviction  to  the 
most  impious  and  profane.  Even  beyond  aU  this, 
I  his  spiritual  acquirements  fitted  him,  without  schol- 
i  astic  learning,  to  become  the  most  popular,  the 
I  most  attractive,  the  most  useful  of  English  authors. 
His  works  increase  remarkably  in  popularity.  As 
time  rolls  on,  they  are  still  read  with  deeper  and 

VOL.  I. 


deeper  interest,  while  his  bodily  presence  and  labours 
mingle  in  the  records  of  the  events  of  bygone  ages. 
Bunyan's  account  of  his  singular  trials  and 
temptations  may  have  excited  alarm  in  the  minds 
of  some  young  Christians,  lest  they  should  be  in 
an  unconverted  state,  because  they  have  not  been 
called  to  pass  through  a  similar  mode  of  training. 
Pray  recollect,  my  dear  young  Christian,  that  all 
are  not  called  to  such  important  public  labours  as 
Bunyan,  or  Whitfield,  or  Wesley.  All  the  members 
of  the  Christian  family  are  trained  to  fit  them  for 
their  respective  positions  in  the  church  of  Christ. 
It  is  a  pleasant  and  profitable  exercise  to  look  back 
to  the  day  of  our  espousals,  and  trace  the  operations 
of  Divine  grace  in  digging  us  from  the  hole  of  the 
pit ;  but  the  important  question  Avith  us  all  should 
be,  not  so  much  now  we  became  enlightened,  but 
NOW  do  we  love  Christ?  Noiv  do  we  regret  our 
want  of  greater  conformity  to  his  image?  If  we 
can  honestly  answer  these  questions  in  the  affirma- 
tive, we  are  believers,  and  can  claim  our  part  in 
that  precious  promise,  "  Whosoever  liveth  and 
belie veth  in  me  shall  never  die."  Spiritual  life  is 
ours,  and  eternal  life  is  essentially  connected  with 
it,  and  must  be  our  portion,  without  an  inquiry 
into  the  means  by  which  we  were  called,  whether 
by  the  thunders  and  lightning  of  Sinai,  as  Paul  was 
smitten,  or  by  the  "still  small  voice."  Ac.  ix.  o,  i. 

1  Ki.  xix.  12.    Job  iv.  16, 17. 

The  value  of  such  a  narrative  to  a  terror-strickea 


ADVERTISEMEKT  BY  THE  EDITOll. 


prodigal  is  vividly  shown  byBunyan,  in  his  'Jeru- 
salem Sinner  Saved,'  in  one  of  those  colloquial 
pieces  of  composition  in  which  he  eminently  shone. 
'  Satan  is  loath  to  part  with  a  great  sinner.  "What, 
my  true  servant,"  quoth  he,  "my  old  servant,  wilt 
thou  forsake  me  now?  Having  so  often  sold  thy- 
self to  me  to  work  wickedness,  wilt  thou  forsake 
me  now  ?  Thou  horrible  wretch,  dost  not  know, 
that  thou  hast  sinned  thyself  beyond  the  reach  of 
grace,  and  dost  think  to  find  mercy  now  ?  Art 
not  thou  a  murderer,  a  thief,  a  harlot,  a  witch,  a 
sinner  of  the  greatest  size,  and  dost  thou  look  for 
mercy  now  ?  Dost  thou  think  that  Christ  will 
foul  his  fingers  with  thee  ?  It  is  enough  to  make 
angels  blush,  saith  Satan,  to  see  so  vile  a  one  knock 
at  heaven-gates  for  mercy,  and  wilt  thou  be  so  abo- 
minably bold  to  do  it  ?  "  Thus  Satan  dealt  with  me, 
says  the  great  sinner,  when  at  first  I  came  to  Jesus 
Christ.  And  what  did  you  reply?  saith  the  tempted. 
Why,  I  granted  the  whole  charge  to  be  true,  says 
the  other.  And  what,  did  you  despair,  or  how? 
No,  saith  he,  I  said,  I  am  Magdalene,  I  am  Zac- 
cheus,  I  am  the  thief,  I  am  the  harlot,  I  am  the 
publican,  I  am  the  prodigal,  and  one  of  Christ's 
murderers ;  yea,  worse  than  any  of  these ;  and  yet 
God  was  so  far  off  from  rejecting  of  me,  as  I  found 
afterwards,  that  there  was  music  and  dancing 
in  his  house  for  me,  and  for  joy  that  I  was  come 
home  unto  him.  0  blessed  be  God  for  grace, 
Bays  the  other,  for  then  I  hope  there  is  favour 
for  me. ' 

The  'Grace  Abounding'  is  a  part  of  Bunyan's 
prison  meditations,  and  strongly  reminds  us  of  the 
conversation  between  Christian  and  Hopeful  on  the 
enchanted  ground. 

'  CJiristian.  Now  then,  to  prevent  drowsiness  in 
this  place,  let  us  fall  into  good  discourse. 

'  Hopeful.  With  all  my  heart. 

'  Christian.  Where  shall  we  begin  ? 

* Hojyeful.  Where  God  began  with  us.' 

To  prevent  drowsiness,  to  beguile  the  time,  he 
looks  back  to  his  past  experience,  and  the  prison 
became  his  Patmos— the  gate  of  heaven— a  Bethel, 
in  which  his  time  was  occupied  in  writing  for  the 
benefit  of  his  fellow-Christians.     He  looks  back 
upon  all  the  wondrous  Avay  through  which  the  Lord 
had  led  him  from  the  City  of  Destruction  to  Mount 
Zion.     While  writing  his  own  spiritual  pilgrimage, 
his  great  work  broke  upon  his  imagination. 
'And  thus  it  was:  I  ^ting  of  the  way, 
And  race  of  saints,  in  this  our  gospel  day, 
Fell  suddenly  into  an  allegory 
About  their  journey,  and  the  way  to  glory.' 

*As  you  read  the  "Grace  Abounding,"  you  are 
ready  to  say  at  every  step.  Here  is  the  future 
author  of  the  "  Pilgrim's  Progress."  It  is  as  if 
you  stood  beside  some  great  sculptor,  and  watched 
every  movement  of  his   chisel,  having  seen  his 


design ;  so  that  at  every  blow  some  new  trait  of 
beauty  in  the  future  statue  comes  clearly  into 
view.  * 

A  great  difference  of  opinion  has  been  expressed 
by  learned  men  as  to  whether  Bunyan's  account  of 
himself  is  to  be  understood  literally,  as  it  respects 
his  bad  conduct  before  his  conversion,  or  whether 
he  views  himself  through  a  glass,  by  which  his  ^ 
evil  habits  are  magnified.     No  one  can  doubt  his  i 
perfect  honesty      He  plainly  narrates  his  bad,  as' 
well  as  his  redeeming  qualities  ;  nor  does  his  nar- 1 
rative  appear  to  be  exaggerated.     He  was  the  sou. 
of  a  travelling   tinker,  probably  a   gipsy,    '  the 
meanest  and  most  despised  rank  in  the  land '  [2] ; 
when,  alarmed  at  his  sins,  recollecting  that  the 
Israelites  were  once  the  chosen  people  of  God,  he 
asked  his  father,  whether  he  was  of  that  race ;  as:j 
if  he  thought  that  his  family  were  of  some  peculiarj 
people,  and  it  was  easy  for  such  a  lad  to  blend  thel 
Egj'ptians  with  the  Israelitish  race  [is].     When  be 
was  defamed,  his  slanderers  called  him  a  witch,  or 
fortune  teller,   a  Jesuit,   a  highwajrman,   or   the  , 
like  [307].     Brought  up  to  his  father's  trade,  withjA: 
his  evil  habits  imcheeked  [27],  he  became  a  veryM 
depraved  lad ;  and  when  he  states  his  sad  charac-llj 
ter,  it  is  with  a  solemn  pledge  that  his  account  is 
strictly  true  [24].     Probably,  with  a  view  to  the  full 
gratification  of  his  sinful  propensities,  he  entered 
the  army,  and  served  among  the  profligate  soldiers.,, 
of  Charles  I.  at  the  siege  of  Leicester  [^3].t 

During  this  time,  he  was  ill  at  ease ;  he  f^ 
convinced  of  sin,  of  righteousness,  and  of  judg^ 
ment,  without  a  hope  of  mercy.  Hence  his  misery 
and  internal  conflicts,  perhaps  the  most  remai-kablflj 
of  any  upon  record.  His  own  Giant  Despair  seizedl 
him  with  an  iron  grasp.  He  felt  himself  sur«| 
rounded  by  invisible  beings,  and  in  the  immediatii 
presence  of  a  holy  God.  By  day,  he  was  bewildered 
with  tormenting  visions,  and  by  night  alarmii 
dreams  presented  themselves  to  him  upon  his  bed.j 
The  fictitious  appeared  to  his  terrified  imaginatioii 
realities.  His  excited  spirit  became  familiar  with 
shapeless  forms  and  fearful  powers.  The  sorrows 
of  death,  and  the  pains  of  hell,  got  hold  upon  him. 
His  internal  conflict  Avas  truly  horrible,  as  one  who 
thought  himself  under  the  power  of  demons  ;  thcj 
whispered  in  his  ears — pulled  his  clothes  ;  he 
madly  fought,  striking  at  imaginary  shades  witlj 
his  hands,  and  stamping  with  his  feet  at  the 
destroyer.  Thoughts  of  the  unpardonable  sin  be- 
set him,  his  powerful  bodily  frame  became  con- 
vulsed with  agony,  as  if  his  breast  bone  would  split, 
and  he  burst  asunder  like  Judas.     He  possessed  f 


*  Dr.  Cheevcr.  I 

t  Leicester  was  only  Icsiegpci  by  the  royal  army,  who  tool 
it,  and  cruelly  treated  the  inhabitants ;  upon  the  republican  j 
apjicaring  before  it,  the  city  surrendered  at  ouce  without  ( 
siege. — Ed.  I 


I 


ADVERTISEMENT  BY  THE  EDITOR. 


most  prolific  mind,  affording  constant  nourisliment 
to  tliis  excited  state  of  his  feelings.  He  thought  that 
he  should  he  hereft  of  his  wits;  then  a  voice  rushed  in 
at  the  window  like  the  noise  of  Avind,  very  pleasant, 
and  produced  a  great  calm  in  his  soul.  His  inter- 
vals of  ease,  however,  were  short ;  the  recollection 
of  his  sins,  and  a  fear  that  he  had  sold  his  Saviour, 
haunted  his  affrighted  spirit.  His  soul  hecame  so 
tormented,  as  to  suggest  to  his  ideas  the  sufferings 
of  a  malefactor  broken  upon  the  wheel.  The 
climax  of  these  terrors  is  narrated  at  paragraph 
No.  187.  '  Thus  was  1  always  sinking,  whatever 
I  did  think  or  do.  So  one  day  I  walked  to  a 
neighbouring  town,  and  sat  down  upon  a  settle  in 
the  street,  and  fell  into  a  very  deep  pause  about 
the  most  fearful  state  my  sin  had  brought  me  to ; 
and,  after  long  musing,  I  lifted  up  my  head,  but 
methought  I  saw  as  if  the  sun  that  shineth  in  the 
heavens  did  grudge  to  give  light ;  and  as  if  the 
very  stones  in  the  street,  and  tiles  upon  the  houses, 
did  bend  themselves  against  me ;  methought  that 
they  all  combined  together,  to  banish  me  out  of 
the  world ;  I  was  abhorred  of  them,  and  imfit  to 
dwell  among  them,  or  be  partaker  of  their  benefits, 
because  I  had  sinned  against  the  Saviour.'  In 
this  deep  abyss  of  misery,  that  love  which  has 
lieights  and  depths  passing  knowledge,  laid  under 
bim  tlie  everlasting  arms,  and  raised  him  from  the 
liorrible  pit  and  miry  clay,  when  no  human  powers 
could  have  reached  his  case.  Dr.  Cheever  elo- 
:juently  remarks,  that  '  it  was  through  this  valley 
3f  the  shadow  of  death,  overhung  by  darkness, 
peopled  with  devils,  resounding  with  blasphemy 
md  lamentations  ;  and  passing  amidst  quagmires 
md  pitfalls,  close  by  the  very  mouth  of  hell,  that 
Bunyan  journeyed  to  that  bright  and  fruitful  land 
3i  Beidah,  in  which  he  sojourned  during  the  latter 
lays  of  his  pilgrimage.'  The  only  trace  which  his 
3ruel  sufferings  and  temptations  seem  to  have  left 
behind  them,  was  an  affectionate  compassion  for 
those  who  were  still  in  the  state  in  which  he  had 
3nce  been. 

Young  Christians,  you  must  not  imagine  that 
ill  these  teiTors  are  absolute  pre-requisites  to  faith 
in  the  Saviour.  God,  as  a  sovereign,  calls  his 
children  to  himself  by  various  ways.  Bunyan's 
was  a  very  extraordinary  case,  partly  fi'om  his 
3arly  habits — his  excitable  mind,  at  a  period  so 
calculated  to  fan  a  spark  of  such  feelings  into  a 
flame.  His  extraordinarily  inventive  faculties, 
softened  down  and  hallowed  by  this  fearful  expe- 
rience, became  fitted  for  most  extensive  usefulness. 

To  eulogize  this  narrative,  would  be  like  'gilding 
refined  gold;'  but  I  cannot  help  remarking,  among 
a  multitude  of  deeply  interesting  passages,  his 
observations  upon  that  honest  open  avowal  of 
Christian  principles,  which  brought  down  severe 
persecution  upon  him.     They  excite  our  tenderest 


sympathy ;  his  being  dragged  from  his  home  and 
wife  and  childi'en,  he  says,  '  hath  oft  been  to  me, 
as  the  pulling  my  flesh  from  my  bones  ;  my  poor 
blind  child,  what  sorrow  art  thou  like  to  have  for 
thy  portion  in  this  world!  thou  must  be  beaten, 
must  beg,  suffer  hunger,  cold,  nakedness,  and  a 
thousand  calamities,  though  I  cannot  now  endure 
the  wind  should  blow  upon  thee.  0,  I  saw  I  was 
as  a  man  who  Avas  pulling  down  his  house  upon 
the  head  of  his  wife  and  children  ;  yet,  recollecting 
myself,  thought  I,  I  must  venture  you  all  with 
God '  [327, 328, 334].  How  awful  must  be  the  state  of 
the  wretched  persecutor,  who  occasions  such  suf- 
ferings to  the  children  of  the  most  high  God! 

In  this  edition,  the  greatest  care  has  been  taken 
to  preserve  the  exact  words  of  the  author,  as  he 
first  published  them ;  where  he  altered  or  added 
to  the  text  in  subsequent  editions,  it  is  marked 
with  an  inverted  comma,  or  inserted  in  the  notes. 
Obsolete  words  and  customs  are  explained;  the 
numbering  of  his  sections  is  continued,  in  addition 
to  which,  it  is  divided  into  chapters  for  family 
reading,  u2)on  the  plan  of  the  late  Rev.  J.  Ivlmey ; 
double  inverted  commas  denote  quotations  of  Scrip- 
ture. 

The  reader  is  strongly  pressed  to  keep  in  his  recol- 
lection the  peculiar  use  made  of  the  word  should, 
by  the  author  in  this  narrative.  It  is  from  the 
Saxon  scealan,  to  be  obliged.  Thus,  in  the  Saxon 
Gospels,  Mat.  xxviL  15,  "  the  governor  should  release 
unto  the  people  a  prisoner;"  in  our  version  it  is, 
"was  wont  to  release,"  meaning  that  custom  com- 
pelled him  so  to  do,  lu  Bunyan's  phraseology,  the 
word  should  is  used  in  the  same  sense,  that  is,  to 
show  that,  under  peculiar  circumstances,  his  feelings 
or  position  involuntarily  produced  a  certain  result. 
Thus,  in  Xo.  6,  Troubled  with  the  thoughts  of 
judgment  and  condemnation  1  should  tremble  ;  and 
in  No.  15,  The  father  of  his  wife  having  left  her 
two  books,  in  these  I  should  sometimes  read ;  prob- 
ably the  only  books  he  then  had.  It  is  remark- 
able, that  although  the  Saxon  language  had  not 
been  spoken  in  Bedfordshire  for  many  centuries, 
still  many  valuable  words  remained  in  use. 

The  order  in  which  this  thrilling  narrative  of 
Bunyan's  religious  feelings  and  experience  is  now 
for  the  first  time  published,  is,  I.  Grace  Abounding 
to  the  Chief  of  Sinners — his  caU  to  the  ministry, 
and  his  imprisonment  for  refusing  to  attend  the 
Church  of  England  service.  II.  His  Relation  of 
the  Circumstances  attending  his  incarceration  in 
Bedford  Jail,  III,  The  continuation  of  his  Life  to 
his  decease,  written  by  one  of  his  friends,  and 
always  printed  with  Grace  Abounding,  IV,  His 
Dying  Thoughts,  V.  His  Prison  Meditations — • 
verses  which  were  probably  sold  on  a  broadside  or 
sheet  of  paper  by  his  children,  to  procure  neces- 
saries for  his  family. 


AUTHOR'S  PREFACE. 


The  length  of  the  notes  may  need  some  apology ; 
the  only  one  the  editor  can  make  is  his  veneration 
for  Julm  IJunyun,  and  his  earnest  desire  to  render 
this  iiicstimahlo  hook  more  deeply  interesting,  by 
explaining  maimers,  customs,  and  words  not  now 
in  use ;  the  note  on  No.  i-a.',  oecupied  the  time  of 
one  whole  day. 

The  errors,  omissions,  and  additions,  whieh  existed 
to  a  most  extraordinary  extent  through  the  hook, 
have  heen  corrected,  and  the  text  restored  to  its 
primitive  beauty ;  among  many  hundred  of  these 
errors,  one  may  suffice  as  a  specimen;  it  is  in 
Bunyan's  preface,  '  God  did  not  play  in  convincing 
of  me,  the  devil  did  not  play  in  tempting  of  me,' 
this  is  altered  in  many  editions  to  '  God  did  not 
play  in  tempting  of  me.' 

Most  earnestly  do  I  hope  that  this  republication, 
now  for  the  first  time,  for  nearly  two  hundred  years, 
given  in  its  native  excellence  and  purity,  may  be 


attended  with  the  Divine  blessing,  to  the  comfort 
of  many  despairing  Jerusalem  sinners  ;  to  the 
building  up  of  the  church  of  Christ  on  earth ;  to 
the  extension  of  pure,  heart-felt,  genuine  Chris- 
tianity ;  and  to  the  confusion  of  the  persecutors. 
They  intended,  by  shutting  the  pious  pilgrim  up  iu 
a  dungeon,  to  prevent  his  voice  from  being  heard 
to  the  comfort  of  his  poor  neighbours,  and  by 
which  violence,  his  persecutors  have  caused  his 
voice  to  burst  the  prison  doors  and  walls,  and  to 
he  heard  over  the  whole  world.  His  '  Pilgrim's 
ProoTOSS,'  which  was  written  in  prison,  has  been, 
and  now  is,  a  guide  to  Christian  pilgrims  of  all; 
nations,  kindreds,  tribes,  and  people,  teaching  them 
not  to  rest  content  in  any  national  religion,  but 
personally  to  search  the  Seriptm-es,  with  earnest 
supplications  to  the  God  of  mercy  and  truth,  that 
they  may  be  guided  to  Christ,  as  the  Alpha  and 
Omega  of  their  salvation.  George  Offob. 

I 


A  TREFACE,  OE  BRIEF  ACCOUNT  OF  THE  PUBLISHING  OF  THIS  WORK, 

wBrrrtN  bv  the  author  thereof,  and  dedicated  to  those  whoji  god  hath  counted  hiji  worthy  to  beget  to 

FAITH,   BY    HIS   MINISTKY   IN    THE    WORD. 


CniLDREX,  grace  he  with  you.  Amen.  I  being 
taken  from  you  in  presence,  and  so  tied  up,  that  I 
cannot  perform  that  duty  that  from  God  doth  lie 
upon  me  tt)  youward,  for  your  further  edifying  and 
buihling  up  in  faith  aiul  holiness,  kc,  yet  that  you 
may  see  my  soul  hath  lathcrly  care  and  desire  after 
your  spiritual  and  everlasting  welfare ;  I  now  once 
again,  as  before,  from  the  top  of  Shenir  and  Iler- 
nion,  so  'now'  from  the  lions'  dens,  from  the 
mountains  of  the  leopards.  Song  iv.  8,  do  look  yet 
after  you  all,  greatly  longing  to  see  vour  safe 
arrival  into  the  desired  haven.* 

I  thank  God  upon  every  remembrance  of  you; 
and  rejoice,  even  while  I  stick  between  the  teeth 
of  the  lions  in  the  wilderness,  at  the  grace,  and 
mercy,  and  knowledge  of  Christ  our  Saviour,  which 
God  hath  bestowed  upon  you,  with  abundance  of 
faith  and  love.  Your  hungerings  and  thirstings 
also  after  further  acquaintance  with  the  Father,  in 
Ilia  Son  ;  your  tenderness  of  heart,  your  trembling 
at  sin,  your  sober  and  holy  deportment  also,  before 
both  God  and  men,  is  great  refreshment  to  me ; 
*'  For  yo  arc  my  glory  and  joy."  i  Th.  u.  20. 

I  have  sent  you  here  enclosed,  a  drop  of  that 
lioncy,  that  I  have  taken  out  of  the  carcase  of  a 
lion.  Jn.  xir.  f-y.  I  have  eaten  thereof  myself  also, 
and  am  much  refreshed  thereby.     (Temptations, 


•  ThU  should  be  the  pmycr  and  cITort  of  every  Christian  for 
hi*  brethren  nrnl  sisters  in  Christ,  nnJ  more  csi)cci;il]y  of  those 
w  ho  arc  called  to  the  public  uiinistrj-. — Eu. 


when  Ave  meet  them  at  first,  are  as  the  lion  that 
roared  upon  Samson ;  but  if  we  overcome  them, 
the  next  time  we  see  them,  we  shall  find  a  nest 
of  honey  Avithiii  them.)  The  Philistines  under- 
stand me  not.  It  is  '  something  of '  a  relation  of 
the  work  of  God  upon  my  own  soul,  even  from  the 
very  first,  till  now ;  wherein  you  may  perceive  my 
castings  down,  and  raisings  \ip ;  for  he  woundeth, 
and  his  hands  make  whole.  It  is  written  in  the 
Scripture,  is.  xxxviiL  19,  "  The  father  to  the  children 
shall  make  known  the  truth  of  God."  Yea,  it  was 
for  this  reason  I  lay  so  long  at  Sinai,  De.  iv.  10,  11, 
to  see  the  fire,  and  the  cloud,  and  the  darkness, 
that  I  might  fear  the  Lord  all  the  days  of  my  life 
upon  earth,  and  tell  of  his  wondrous  works  to  my 
children.  Ps.  kxviii.  3-5. 

Moses,  Nu.  xxxiii.  1,  2,  Writ  of  the  journeyings  of 
the  children  of  Israel,  from  Egypt  to  the  land  of 
Canaan ;  and  commanded  also,  that  they  did  re- 
member their  forty  years'  travel  in  the  wilderness. 
"  Thou  shalt  remember  all  the  way  which  the  Lord 
thy  God  led  thee  these  forty  years  in  the  wilder- 
ness, to  humble  thee,  and  to  prove  thee,  to  know 
Avhat  icas  in  thine  heart,  Avhether  thou  wouldest 
keep  his  commandments,  or  no."  De.  vUi.  2.  Where- 
fore this  I  have  endeavoured  to  do;  and  not  only 
so,  but  to  publish  it  also ;  that,  if  God  will,  others 
may  be  put  in  remembrance  of  what  he  hath  done 
for  their  souls,  by  reading  his  work  upon  me. 

It  is  profitable  for  Christians  to  be  often  calling 
to  mind  the  very  beginnings  of  grace  Avith  their 


AUTHOR'S  PREFACE. 


souls.  "It  is  a  night  to  be  much  observed  unto 
the  Lord  for  bringing  them  out  from  the  land  of 
Egypt :  this  is  that  night  of  the  Lord  to  be  ob- 
served of  all  the  children  of  Israel  in  their  genera- 
tions." Ex.  xii.  42.  "  0  my  God,"  saith  David,  Ps. 
xUi.  6,  "  my  soul  is  cast  down  within  me ;  therefore 
will  I  remember  thee  from  the  land  of  Jordan, 
and  of  the  Hermonites,  from  the  hill  Mizar. " 
He  remembered  also  the  lion  and  the  bear,  when 
he  went  to  fight  with  the  giant  of  Gath.  i  Sa.  x\-ii. 

36,  37. 

It  was  Paul's  accustomed  manner,  Ac.  xxH,  and 
that  when  tried  for  his  life,  Ac.  xxiv.,  even  to  open, 
before  his  judges,  the  manner  of  his  conversion: 
he  would  think  of  that  day,  and  that  hour,  in  the 
which  he  first  did  meet  with  grace ;  *  for  he  found 
it  support  unto  him.  When  God  had  brought  the 
children  of  Israel  through  the  Red  Sea,  far  into 
the  wilderness,  yet  they  must  turn  quite  about 
thither  again,  to  remember  the  drowning  of  their 
enemies  there.  Nu.  xiv.  25.  For  though  they  sang 
his  praise  before,  yet  "  they  soon  forgat  his  works. " 

Vs.  cvi.  11—13. 

In  this  discourse  of  mine  you  may  sec  much ; 
much,  I  say,  of  the  grace  of  God  towards  me.  I 
thank  God  I  can  count  it  much,  for  it  was  above 
my  sins  and  Satan's  temptations  too.  I  can 
remember  my  fears,  and  doubts,  and  sad  months 
with  comfort ;  they  are  as  the  head  of  Goliah  in 
my  hand.  There  "was  nothing  to  David  like 
Goliah 's  sword,  even  that  sword  that  should  have 
been  sheathed  in  his  bowels  ;  for  the  very  sight  and 
remembrance  of  that  did  preach  forth  God's  deli- 
verance to  him.  Oh,  the  remembrance  of  my 
great  sins,  of  my  great  temptations,  and  of  my 
great  fears  of  perishing  for  ever  !  They  bring 
afresh  into  my  mind  the  remembrance  of  my  great 
help,  my  great  support  from  heaven,  and  the  great 
grace  that  God  extended  to  such  a  wretch  as  I. 

My  dear  children,  call  to  mind  the  former  days, 

*  Tlie  people  of  God  look  back  on  the  day  of  their  espousals 
vrith  holy  joy  and  thanksgiving  to  tlic  God  of  their  mercies ; 
and  they  delight  in  telling  his  goodness  to  others.  "  Come 
and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  he  hath 
done  for  aiy  soul."  Psal.  kvi.  16. — Mason. 


"  and  the  years  of  ancient  times  :  remember  also 
your  songs  in  the  night ;  and  commune  with  your 
own  heart. "  Ps.  ixxUi.  5-12.  Yea,  look  diligently,  and 
leave  no  corner  therein  unsearched,  for  there  is 
treasure  hid,  even  the  treasure  of  your  first  and 
second  experience  of  the  grace  of  God  toward  you. 
Remember,  I  say,  the  word  that  first  laid  hold 
upon  you ;  remember  your  terrors  of  conscience, 
and  fear  of  death  and  hell ;  remember  also  your 
tears  and  prayers  to  God;  yea,  how  you  sighed 
under  every  hedge  for  mercy.  Have  you  never  a 
hill  Mizar  to  remember  ?  Have  you  forgot  the 
close,  the  milk  house,  the  stable,  the  barn,  and 
the  like,  where  God  did  visit  your  soul  ?  t  Remem- 
ber also  the  Word — the  Word,  I  say,  upon  which 
the  Lord  hath  caused  you  to  hope.  If  you  have 
sinned  against  light ;  if  you  are  tempted  to  bias-' 
pheme ;  if  you  are  down  in  despair ;  if  you  think 
God  fights  against  you ;  or  if  heaven  is  hid  from 
your  eyes,  remember  it  was  thus  with  your  father, 
but  out  of  them  all  the  Lord  delivered  me. 

I  could  have  enlarged  much  in  this  my  discourse, 
of  my  temptations  and  troubles  for  sin  ;  as  also  of 
the  merciful  kindness  and  working  of  God  with  my 
sold.  I  coidd  also  have  stepped  into  a  style  much 
higher  than  this  in  which  I  have  here  discoursed, 
and  could  have  adorned  all  things  more  than  here 
I  have  seemed  to  do,  but  I  dare  not.  God  did  not 
play  in  convincing  of  me,  the  devil  did  not  play  iu 
tempting  of  me,  neither  did  I  play  when  I  sunk 
as  into  a  bottomless  pit,  when  the  pangs  of  hell 
caught  hold  upon  me ;  wherefore  I  may  not  play 
in  my  relating  of  them,  but  be  plain  and  simple, 
and  lay  down  the  thing  as  it  was.  He  that  liketh 
it,  let  him  receive  it;  and  he  that  does  not,  let 
him  produce  a  better.     Farewell. 

My  dear  children,  the  milk  and  honey  is  beyond 
this  wilderness.  God  be  merciful  to  you,  and  grant 
'  that '  you  be  not  slothful  to  go  in  to  possess  the 
land.  John  Bunyan. 

t  How  unspeakable  the  mercy  that  our  omnipresent  God 
will  hear  the  prayer  of  the  heart  under  all  circumstances,  at 
aU  times,  in  all  places.  Had  he  limited  it  to  certain  forms,  in 
certain  buildings,  read  by  certain  men,  what  fearful  merchan- 
dise of  souls  they  would  have  made. — Ejj. 


GllACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS; 

OR,  A  BRIEF  RELATION  OF  THE  EXCEEDING  MERCY  OF  GOD  IN  CIIRIST,  TO  IIIS  POOR  SERVANT,  JOHN  BUNYAN. 


[CCNYAN'S  ACCOUNT  OF  HIMSELF  PREVIOUS  TO  IIIS 
CONVERSION.] 

1.  In  tills  mj  relation  of  tlic  merciful  working  of 
God  upon  my  soul,  it  will  not  be  amiss,  if,  in  tlie 
first  place,  I  do,  in  a  few  words,  give  you  a  hint 
of  my  pedigree,  and  manner  of  bringing  up  ;  that 
thereby  the  goodness  and  bounty  of  God  towards 
rac,  may  bo  the  more  advanced  and  magnified 
before  the  sons  of  men. 

2.  For  my  descent  then,  it  was,  as  is  well  known 
by  many,  of  a  low  and  inconsiderable  generation ; 
my  father's  house  being  of  that  rank  that  is  meanest 
and  most  despised  of  all  the  families  in  the  laud.* 
AVJicrefore  I  have  not  here,  as  others,  to  boast 
of  noble  blood,  or  of  a  high-born  state,  according 
to  the  flesh ;  though,  all  things  considered,  I  mag- 
nify the  heavenly  Jlajesty,  for  that  by  this  door 
he  brought  me  into  this  world,  to  partake  of  the 
grace  and  life  that  is  in  Christ  by  the  gospel. 

3.  But  yet,  notwithstanding  the  meanness  and 
iuconsiderablencss  of  my  parents,*  it  pleased  God 
to  put  it  into  their  hearts  to  put  me  to  school,  to 
learn  both  to  read  and  write ;  the  which  I  also 
attained,  according  to  the  rate  of  other  poor  men's 
cbildrcn  ;t  though,  to  my  shame  I  confess,  I  did 
soon  lose  that  little  I  learned,  and  that  even  almost 
utterly,  and  that  long  before  the  Lord  did  work 
his  gracious  work  of  conversion  upon  my  soul. 

4.  As  for  my  own  natural  life,  for  tlic  time  that 
I  was  without  God  in  the  world,  it  was  indeed  ac- 
cording to  the  course  of  this  world,  and  "the  sph'it 

*  Bunyan  says  very  little  about  his  parents  in  liis  treatise 
on  'Christian  Behaviour;'  lie  concludes  his  observations  on 
the  tluties  of  a  pious  son  to  ungodly  parents  with  this  re- 
markable ])raycr,  'The  Lord,  if  it  be  his  will,  convert  ouji  poor 
parents,  tliat  they,  with  us,  may  be  the  children  of  God.' 
Allhougii  this  docs  not  demonstrate  that  his  own  parents  were 
luifiodly,  yet  his  sOenec  as  to  their  piety  upon  all  occasions 
wlicn  speakiug  of  them,  and  the  fervent  feeling  expressed  in 
this  short  prayer,  inchnes  me  to  conclude  that  they  were  not 
pious  persons  in  his  judgment. — Ed. 

t  Mr.  bunyan  alludes  to  the  poverty  of  his  education  in 
several  of  his  works.     Thus,  in  his  Scriptural  poems — 
'  I  am  no  poet,  nor  a  poet's  son 
But  a  mcclianic,  guided  by  no  role 
But  wliat  I  gaincU  in  a  granuuar  school. 
In  my  minority.' 

And  in  the  preface  to  '  Tlie  Law  and  Grace :'  '  Kcadcr,  if  lliou 
do  find  this  book  empty  of  fantastic;d  expressions,  and  without 
light,  vain,  whimsical,  scholar-like  terms ;  thou  must  uudcr- 
Btand,  it  is  because  I  never  went  to  school  to  Aristotle  or 
Pkto,  but  was  brought  up  at  my  father's  house,  in  a  very  mean 
condition,  among  a  company  of  poor  countrj-mcu.' — Ed. 


I  that  now  workcth  in  the  children  of  disobedience." 
'i:;).  ii.  2,  3.'     It  was  my  delight  to  be  "  taken  cap- 

1  tive  by  the  devil  at  his  will. "  2  Ti.  ii.  2c.  Being  filled 
with  all  imritrhteousness :  the  which  did  also  so 

'  strongly  work  and  put  forth  itself,  both  in  my  heart 
and  life,  and  that  from  a  child,  that  I  had  but  few 
equals,  especially  considering  my  years,  which  were 
tender,  being  few,  both  for  cursing,  swearing, 
lying,  and  blaspheming  the  holy  name  of  God. 

5.  Yea,  so  settled  and  rooted  was  I  in  these 
things,  that  they  became  as  a  second  nature  to 
me;  the  which,  as  I  also  have  with  soberness 
considered  since,  did  so  ofiiend  the  Lord,  that  even 
in  my  childhood  he  did  scare  and  afi"right  me  with 
fearful  dreams,  and  did  terrify  me  with  dreadful 
visions ;  for  often,  after  I  had  spent  this  and  the 
other  day  in  sin,  I  have  in  my  bed  been  greatly 
afilicted,  while  asleep,  with  the  apprehensions  of 
devils  and  wicked  spirits,  who  still,  as  I  then 
thought,  laboured  to  draw  me  away  with  them,  of 
which  I  coidd  never  be  rid. 

6.  Also  I  should,  at  these  years,  be  greatly 
afflicted  and  troubled  with  the  thoughts  of  the 
day  of  judgment,  and  that  both  night  and  day,  and 
should  tremble  at  the  thoughts  of  the  fearful  tor- 
ments of  hell  fire ;  still  fearing  that  it  would  be 
my  lot  to  be  foimd  at  last  amongst  those  devils 
and  hellish  fiends,  who  are  there  bound  dovra  with 
the  chains  and  bonds  of  eternal  darkness,  "  tmto 
the  judgment  of  the  great  day." 

7.  These  things,  I  say,  when  I  was  but  a  child, 
'  but  nine  or  ten  years  old,'  did  so  distress  my  soul, 
that  when  in  the  midst  of  my  many  sports  and 
childish  vanities,  amidst  my  vain  companions,  I 
Avas  often  much  cast  down  and  afflicted  in  my 
mind  therewith,  yet  could  I  not  let  go  my  sins. 
Yea,  I  was  '  also  then '  so  overcome  with  despair 
of  life  and  heaven,  that  I  shotdd  often  wish  either 
that  there  had  been  no  hell,  or  that  I  had  been 
a  devil — supposing  they  were  only  tormentors; 
that  if  it  must  needs  be  that  I  went  thither,  I 
might  be  rather  a  tormentor,  than  '  be'  tormented 
myself. 

8.  A  while  after,  these  terrible  dreams  did  leave 
mc,  which  also  I  soon  forgot ;  for  my  pleasures 
did  quickly  cut  off  the  remembrance  of  them,  as 
if  they  had  never  been:  wherefore,  with  more 
greediness,  according  to  the  strength  of  nature,  I 
did  still  let  loose  the  reins  to  my  lusts,  and  de- 
lighted in  all  transgression  against  the  law  of  God : 
so  that,  until  I  came  to  the  state  of  marriage,  I 
was  the  very  ringleader  of  all  the  youth  that  kept 


GRACE  ABOUNDING  TO  "THE  CHIEF  OF  SINNERS. 


me  company,  into  all  manner  of  vice  and  ungodli- 
ness.* 

9.  Yea,  sucli  prevalency  had  tlie  lusts  and 
fruits  of  the  flesh  in  this  poor  soul  of  mine,  that 
had  not  a  miracle  of  precious  grace  prevented,  I 
had  not  only  perished  by  the  stroke  of  eternal 
justice,  hut  had  also  laid  myself  open,  even  to  the 
stroke  of  those  laws,  which  bring  some  to  disgrace 
and  open  shame  before  the  face  ot  the  world, 

10.  In  these  days,  the  thoughts  of  religion  were 
very  grievous  to  me ;  I  could  neither  endure  it 
myself,  nor  that  any  other  should ;  so  that,  when 
I  have  seen  some  read  in  those  books  that  con- 
cerned christian  piety,  it  would  be  as  it  were  a 
prison  to  me.  Then  I  said  unto  God,  "Depart 
from  me,  for  I  desire  not  the  knowledge  of  thy 
ways."  Job  xxi.  u.  I  was  now  void  of  aU  good  con- 
sideration, heaven  and  hell  were  both  out  of  sight 
and  mind ;  and  as  for  saving  and  damning,  they 
were  least  in  my  thoughts.!  0  Lord,  thou  knowest 
my  life,  and  my  ways  were  not  hid  from  thee. 

11.  Yet  this  I  well  remember,  that  though  I 
could  myself  sin  with  the  greatest  delight  and 
ease,  and  also  take  pleasure  in  the  vileness  of  my 
companions  ;  yet,  even  then,  if  I  have  at  any  time 
seen  wicked  things,  by  those  who  professed  good- 
ness, it  would  make  my  spirit  tremble.  As  once, 
above  all  the  rest,  when  I  was  in  my  heighth  of 
vanity,  yet  hearing  one  to  swear  that  was  reckoned 
for  a  religious  man,  it  had  so  great  a  stroke  upon 
my  spirit,  that  it  made  my  heart  to  ache. 

*  12.  But  God  did  not  utterly  leave  me,  but  fol- 

*  lowed  me  still,  not  now  with    convictions,   but 

*  judgments ;  yet  such  as  were  mixed  Avith  mercy. 
'  For  once  I  fell  into  a  ci'cek  of  the  sea,  and  hardly 
'  escaped  drowning.  Another  time  I  fell  out  of  a 
'  boat  mto  Bedford  river,  but  mercy  yet  preserved 

*  me  alive.  Besides,  another  time,  being  in  the 
'  field  with  one  of  my  companions,  it  chanced  that 

*  an  adder  passed  over  the  highway ;  so  I,  having 

*  a  stick  in  my  hand,  struck  her  over  the  back ; 
'  and  having  stunned  her,  I  forced  open  her  mouth 
'  with  my  stick,  and  plucked  her  sting  out  with  my 
'  fingers  ;  by  which  act,  had  not  God  been  merciful 
'  unto  me,   I  might,  by  my  desperateness,    have 

*  brought  myself  to  mine  end. 

'13.  This  also  have  I  taken  notice  of  with 
'  thanksgiving ;    when  I  was    a  soldier,   I,   with 

*  others,  were  drawn  out  to  go  to  such  a  place  to 
'  besiege  it ;  but  when  I  was  just  ready  to  go,  one 
'  of  the  company  desired  to  go  in  my  I'oom ;   to 

*  '  I  have  been  vile  myself,  but  have  obtained  mercj' ;  and  I 
would  have  my  companiong  in  sin  partake  of  mercy  too.' — 
Preface  to  Jerusalem  Sinner  Saved. — Eu. 

t  Every  careless  sinner,  or  wicked  professor,  carries  upon 
his  forehead  the  name  of  Infidel  and  Atheist,  a  practical  un- 
believer in  the  Bible,  in  the  day  of  judgment,  and  in  the  exist- 
ence of  a  holy  God. — Ed. 


'  which,  when  I  had  consented,  he  took  my  place  ; 

*  and  coming  to  the  siege,  as  he  stood  sentinel,  he 

*  was  shot  into  the  head  with  a  musket  bullet,  and 
*died.+ 

*  14.  Here,  as  I  said,  were  judgments  and  mercy, 

*  but  neither  of  them  did  awaken  my  soul  to  righte- 

*  ousness  ;  wherefore  I  sinned  still,  and  grew  more 
'  and  more  rebellious  against  God,  and  careless  of 
'  mine  own  salvation.' 

15.  Presently  after  this,  I  changed  my  condition 
into  a  married  state,  and  my  mercy  was  to  light 
upon  a  wife  whose  father  was  counted  godly,  j] 
This  woman  and  I,  though  we  came  together  as 
poor  as  poor  might  be,  not  having  so  much  house- 
hold stuff  as  a  dish  or  spoon  betwixt  us  both,  yet 
this  she  had  for  her  part,  The  Plain  J\rau's  Path- 
way to  Heaven,  ||  and  The  Practice  of  Piety,  which 
her  father  had  left  her  when  he  died.  In  these 
twobooks  I  should  sometimes  read  with  her,  wherein 
I  also  found  some  things  that  were  somev/hat 
pleasing  to  me ;  but  all  this  while  I  met  with  no 
conviction.  She  also  would  be  often  telling  of  me, 
what  a  godly  man  her  father  was,  and  how  he 
would  reprove  and  correct  vice,  both  in  his  house, 
and  amongst  his  neighbours ;  what  a  strict  and 
holy  life  he  lived  in  his  day,  both  in  word  and  deed. 

16.  Wherefore  these  books  with  this  relation, 
though  they  did  not  reach  my  heart,  to  awaken  it 
about  my  sad  and  sinful  state,  yet  they  did  beget 
within  me  some  desires  to  religion :  so  that,  because 
I  knew  no  better,  I  feU  in  very  eagerly  with  the 
religion  of  the  times ;  to  wit,  to  go  to  church  twice 
a  day,  and  that  too  with  the  foremost ;  and  there 
should  very  devoutly,  both  say  and  sing  as  others 
did,  yet  retaining  my  wicked  life ;  but  withal,  I 
was  so  overrun  with  a  spirit  of  superstition,  that 
I  adored,  and  that  with  great  devotion,  even  all 
things,  both  the  high  place,  priest,  clerk,  vest- 
ment, service,  and  what  else  belonging  to  the 
church ;  counting  all  things  holy  that  were  therein 
contained,  and  especially  the  priest  and  clerk  most 
happy,  and  without  doubt,  greatly  blessed,  because 
they  were  the  servants,  as  1  then  thought,  of  God, 
and  were  principal  in  the  holy  temple,  to  do  his 
work  therein. 

17.  This  conceit  grew  so  strong  in  little  time 

\  Banyan  served  in  the  wars  between  Chai'les  I.  and  his 
country,  but  it  is  not  known  on  which  side.  Judging  from 
his  '  delight  in  all  transgressions  against  the  law  of  God,'  as 
he  describes  his  conduct  to  have  been  at  that  time,  he  must 
have  served  on  the  king's  side,  as  one  of  his  drunken  cavaliers. 
Probably  this  event  took  place  when  Leicester  was  besieged  by 
the  king's  troops. — Ed. 

II  The  notice  of  his  wife's  father  being  a  godly  man,  and  not 
mentioning  anything  of  the  kind  with  regard  to  his  own 
parents,  strengthens  my  conclusion  that  they  were  not  pro- 
fessors of  religion.  This  very  copy  of  the  Pathway  to  Heaven 
here  noticed,  with  the  name  of  Banyan  on  the  title,  is  in  the 
Editor's  possession. — Ed. 


8 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


upon  my  spirit,  that  had  I  but  seen  a  priest,  though 
never  so  sordid  and  debauched  in  his  life,  I  should 
find  my  spirit  fall  under  liira,  reverence  liim,  and 
knit  unto  him ;  yea,  I  thought  for  the  love  I  did 
bear  unto  them,  supposing  they  were  the  ministers 
of  God,  I  could  have  lain  down  at  their  feet,  and 
have  been  trampled  upon  by  them ;  their  name, 
their  farb,  and  work,  did  so  intoxicate  and  be- 
witch me. 

18.  After  I  had  been  thus  for  some  considerable 
time,  another  thought  came  into  my  mind ;  and 
that  was,  Avhether  we  were  of  the  Isradites,  or  no  ? 
For  fiiuhng  in  the  Scriptures  that  they  were  once 
the  peculiar  people  of  God,  thought  I,  if  I  were  one 
of  this  race,  my  soul  must  needs  be  happy.*  Now 
again,  I  found  within  me  a  great  longing  to  be 
resolved  about  this  question,  but  could  not  tell  how 
I  should.  At  last  I  asked  my  father  of  it ;  who 
told  me — No,  we  were  not.  Wherefore  then  I  fell  in 
my  spirit  as  to  the  hopes  of  that,  and  so  remained. 

19.  But  all  this  while,  I  was  not  sensible  of  the 
danger  and  evil  of  sin ;  1  was  kept  from  consider- 
ing that  sin  would  damn  me,  what  religion  soever 
I  followed,  unless  I  was  found  in  Christ.  Nay,  I 
never  thought  of  him,  nor  whether  there  was  one, 
or  no.  Thus  man,  while  blind,  doth  wander,  but 
M-earieth  himself  with  vanity,  for  he  knoweth  not 
the  way  to  the  city  of  God.  Ec.  x.  is. 

20.  But  one  day,  amongst  all  the  sermons  our 
parson  made,  his  subject  was,  to  treat  of  the 
Sabbath-day,  and  of  the  evil  of  breaking  that,  either 
with  labour,  sports,  or  otherwise.  Now  I  was, 
notwithstanding  my  religion,  one  that  took  much 
delight  in  all  manner  of  vice,  and  especially  that 
was  the  day  that  I  did  solace  myself  therewith,! 
wherefore  1  fell  in  my  conscience  under  his  sermon, 
thinking  and  believing  that  he  made  that  sermon 
on  purpose  to  show  me  my  evil  doing ;  and  at  that 
time  I  felt  what  guilt  was,  though  never  before, 
that  I  can  remember ;  but  then  1  was,  for  the  pre- 
sent, greatly  loaden  therewith,  and  so  Avent  home 
when  the  sermon  was  ended,  with  a  great  burden 
upon  my  spirit. 

21.  This,  for  that  instant,  did  'benumb  '  j:  the 
sinews  of  my  '  best '  delights,  and  did  imbitter  my 


*  Asking  his  father  this  question,  looks  a  little  as  if  the 
family  had  been  connected  with  the  pipsy  tribe. — Ed. 

t  'The  king  (James,  1G18)  put  forlli  an  order  to  permit 
everybody,  as  he  had  before  given  leave  in  the  county  of 
Lancaster,  who  should  go  to  evening  prayer  on  the  Lord's  day, 
to  divertise  themselves  with  lawful  exercises,  with  Icapin;;, 
dancing,  jihiyiiig  at  bowls,  shooting  with  bows  and  arrows,  as 
likewise  to  rear  JLny  poles,  and  to  use  Jlay  games  and  Morris 
dancing ;  but  those  who  refused  coming  to  j)rayers  were  for- 
bidden to  use  these  sports.' — (Camden's  Annals.)  The  head  of 
the  Church  of  England  had  wondrous  power  thus  to  dispense 
with  God's  laws. — Ed. 

X  '  Did  cut  the  sinews,'  first  edition ;  properly  altered  by 
Bunyau  afterwards  to  '  did  bcuunib.' 


former  pleasures  to  me ;  but  behold,  it  lasted  not, 
for  before  I  had  well  dined,  the  trouble  began  to 
go  off  ray  mind,  and  my  heart  returned  to  its  old 
course :  but  oh !  how  glad  was  I,  that  this  trouble 
was  gone  from  me,  and  that  the  fire  was  put  out, 
'  that  I  might  sin  again  without  control ! '  Where- 
fore, when  I  had  satisfied  nature  Avith  my  food,  I 
shook  the  sermon  out  of  my  mind,  and  to  my  old 
custom  of  sports  and  gaming  I  returned  with  great 
delight. 

22.  But  the  same  day,  as  I  was  in  the  midst  of 
a  game  at  cat,  ||  and  having  struck  it  one  blow  from 
the  hole,  just  as  I  was  about  to  strike  it  the  second 
time,  a  voice  did  suddenly  dart  from  heaven  into 
my  soul,  which  said,  Wilt  thou  leave  thy  sins  and 
go  to  heaven,  or  have  thy  sins  and  go  to  hell? 
At  this  I  Avas  put  to  an  exceeding  maze ;  Avhere- 
fore,  leaving  my  cat  upon  the  ground,  I  looked  up 
to  heaven,  and  was,  as  if  I  had,  Avith  the  eyes  of 
my  understanding,  seen  the  Lord  Jesus  looking 
down  upon  me,  as  being  very  hotly  displeased  Avith 
me,  and  as  if  he  did  severely  threaten  me  with 
some  grievous  punishment  for  these  and  other  my 
ungodly  practices. 

23.  I  had  no  sooner  thus  conce-ived  in  my  mind, 
but  suddenly  this  conclusion  was  fastened  on  my 
spirit,  for  the  former  hint  did  set  my  sins  again 
before  my  face,  that  1  had  been  a  great  and  grievous 
sinner,  and  that  it  was  now  too  too  late  for  me  to 
look  after  heaA^en ;  for  Christ  would  not  forgive  me, 
nor  pardon  my  transgressions.  Then  I  fell  to  mus-f 
ing  upon  this  also ;  and  Avhile  I  was  thinking  on  it, 
and  fearing  lest  it  should  be  so,  I  felt  my  heart 
sink  in  despair,  concluding  it  was  too  late ;  and 
therefore  I  resolved  in  my  mind  I  would  go  on  in 
sin :  for,  thought  I,  if  the  case  be  thus,  my  state 
is  surely  miserable ;  miserable  if  I  leave  my  sins, 
and  but  miserable  if  I  follow  them ;  I  can  but  be 
damned,  and  if  I  must  be  so,  I  had  as  good  bo 
damned  for  many  sins,  as  to  be  damned  for  few. 

24.  Thus  I  stood  in  the  midst  of  my  play,  before 
all  that  then  were  present ;  but  yet  I  told  them 
nothing :  but  I  say,  I  having  made  this  conclusion, 
I  returned  *  desperately '  to  my  sport  again ;  and 
I  Avell  remember,  that  presently  this  kind  of  despair 
did  so  possess  my  soul,  that  I  Avas  persuaded,  I 
could  never  attain  to  other  comfort  than  Avhat  I 


II  Tip  cat,  or  eat,  is  an  ancient  English  game,  thus  described 
in  Strutt's  Sports  and  Pastimes : — The  game  of  cat  is  played 
with  a  cudgel.  Its  denomination  is  derived  from  a  piece  of 
wood,  about  six  inches  long  aud  two  thick,  diminished  from  the 
middle  to  form  a  double  cone.  AVhen  the  cat  is  placed  on  the 
ground,  the  player  strikes  it  smartly — it  matters  not  at  which 
end — and  it  will  rise  with  a  rotatory  motion  high  enough  for 
him  to  strike  it ;  if  he  misses,  another  player  takes  his  place ; 
if  he  hits,  he  calls  for  a  number  to  be  scored  to  his  game ;  if 
that  number  is  more  thau  as  many  lengths  of  his  cudgel,  he  is 
out ;  if  uot,  they  are  scored,  and  he  plays  again. — Ed. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


should  get  in  sin ;  for  heaven  Avas  gone  ah-eatl}^ 
so  that  on  that  I  must  not  think ;  wherefore  I 
found  within  me  a  great  desire  to  take  my  fill  of 
sin,  still  studying  what  sin  was  yet  to  he  committed, 
that  I  might  taste*the  sweetness  of  it ;  and  I  made 
as  much  haste  as  I  could  to  fill  my  helly  with  its 
delicates,  lest  I  should  die  hefore  I  had  my  desire  ; 
for  that  I  feared  greatly.  In  these  things,  I  pro- 
test before  God,  I  lie  not,  neither  do  I  feign  this 
sort  of  speech ;  these  were  really,  strongly,  and 
with  all  my  heart,  my  desires ;  the  good  Lord, 
whose  mercy  is  unsearchable,  forgive  me  my 
transgressions. 

25.  And  I  am  very  confident,  that  this  tempta- 
tion of  the  devil  is  more  usual  amongst  poor 
creatures  than  many  are  aware  of,  even  to  overrun 
their  spirits  with  a  scurvy  and  seared  frame  of 
heart,  and  benumbing  of  conscience  ;  which  frame, 
he  stilly  and  slily  supplieth  with  such  despair,  that 
though  not  much  guilt  attendeth  the  soul,  yet  they 
continually  have  a  secret  conclusion  within  them, 
that  there  is  no  hopes  for  them ;  for  they  have 
loved  sins,  "therefore  after  them  they  will  go." 

Je.  ii.  25 ;  xviii.  12. 

26.  Now  therefore  I  went  on  in  sin  with  great 
greediness  of  mind,  still  grudging  that  I  could  not 
be  so  satisfied  with  it  as  I  would.  This  did  con- 
tinue with  me  about  a  month,  or  more ;  but  one 
day,  as  I  was  standing  at  a  neighbour's  shop- 
Avindow,  and  there  cursing  and  swearing,  and  play- 
ing the  madman,  after  my  wonted  manner,  there 
sat  within,  the  woman  of  the  house,  and  heard  me, 
who,  though  she  was  a  very  loose  and  ungodly 
wretch,  yet  protested  that  I  swore  and  cursed  at 
that  most  fearful  rate,  that  she  was  made  to  tremble 
to  hear  me ;  and  told  me  further.  That  I  was  the 
ungodliest  fellow  for  swearing  that  ever  she  heard 
in  all  her  life  ;  and  that  I,  by  thus  doing,  was  able 
to  spoil  all  the  youth  in  a  whole  town,  if  they  came 
but  in  my  company. 

27.  At  this  reproof  I  was  silenced,  and  put  to 
secret  shame,  and  that  too,  as  I  thought,  before  the 
God  of  heaven ;  wherefore,  while  I  stood  there,  and 
hanging  down  my  head,  I  wished  with  all  my  heart 
that  I  might  be  a  little  child  again,  that  my  father 
might  learn  me  to  speak  without  this  wicked  way 
of  swearing  ;*  for,  thought  I,  I  am  so  accustomed 
to  it,  that  it  is  in  vain  for  me  to  think  of  a  refor- 
mation, for  I  thought  it  could  never  be. 

28.  But  how  it  came  to  pass,  I  know  not ;  I  did 
from  this  time  forward  so  leave  my  swearing,  that 
it  was  a  great  wonder  to  myself  to  observe  it ;  and 
whereas  before,  I  knew  not  how  to  speak  unless  I 
put  an  oath  before,  and  another  behind,  to  make 


my  words  have  authority ;  now,  I  could,  *  without 
it, '  speak  better,  and  with  more  pleasantness,  than 
ever  I  could  before.  All  this  while  I  knew  not  Jesus 
Christ,  neither  did  I  leave  my  sports  and  plays. 

29.  But  quickly  after  this,  I  fell  in  company 
with  one  poor  man  that  made  profession  of  religion; 
who,  as  I  then  thought,  did  talk  pleasantly  of  the 
Scriptures,  and  of  the  matters  of  religion  ;  where- 
fore, falling  into  some  love  and  liking  to  what  he 
said,  I  betook  me  to  my  Bible,  and  began  to  take 
great  pleasure  in  reading,  but  especially  with  the 
historical  part  thereof ;  for,  as  for  Paul's  epistles, 
and  Scriptures  of  that  nature,  I  could  not  away 
with  them,  being  as  yet  but  ignorant,  either  of  the 
corruptions  of  my  nature,  or  of  the  want  and  worth 
of  Jesus  Christ  to  save  me. 

30.  Wherefore  I  fell  to  some  outward  reforma- 
tion, both  in  my  words  and  life,  and  did  set  the 
commandments  before  me  for  my  way  to  heaven ; 
which  commandments  I  also  did  strive  to  keep, 
and,  as  I  thought,  did  keep  them  pretty  well  some- 
times, and  then  I  should  have  comfort ;  yet  nov/ 
and  then  should  break  one,  and  so  afliict  my  con- 
science ;  but  then  I  should  repent,  and  say  I  was 
sorry  for  it,  and  promise  God  to  do  better  next 
time,  and  there  get  help  again,  '  for  then  I  thought 
I  pleased  God  as  well  as  any  man  m  England. ' 

31.  Thus  I  continued  about  a  year;  all  which 
time  our  neighbours  did  take  me  to  be  a  very  godly 
man,  a  new  and  religious  man,  and  did  marvel 
much  to  see  such  a  great  and  famous  alteration 
in  my  life  and  manners ;  and,  indeed,  so  it  was, 
though  yet  I  knew  not  Christ,  nor  grace,  nor  faith, 
nor  hope ;  and,  truly,  as  I  have  well  seen  since, 
had  I  then  died,  my  state  had  been  most  fearful ; 
well,  this,  I  say,  continued  about  a  twelvemonth 
or  more. 

'  32.  But,  I  say,  my  neighbours  were  amazed  at 
'  this  my  great  conversion,  from  prodigious  profane- 
'  ness,  to  something  like  a  moral  life ;  and,  truly,  so 

*  they  well  might ;  for  this  my  conversion  was  as 
'  great,  as  for  Tom  of  Bedlam  to  become  a  sober 
'  man.t  Now,  therefore,  they  began  to  praise,  to 
'  commend,  and  to  speak  well  of  me,  both  to  my  face, 

*  and  behind  my  back.  Now,  I  was,  as  they  said, 
'  become  godly ;  now,  I  was  become  a  right  honest 


*  This  wish  loots  as  if  Bunyan's  father  had  not  checked 
liim  for  this  wicked  propensity ;  if  so,  he  could  not  have  pre- 
tended to  piety  or  religion. — Ed. 

VOL.  I. 


t  '  Tom  of  Bedlam ;'  a  byword  for  an  inveterate  drunkard, 
alluding  to  an  old  interesting  song  describing  the  feelings  of  a 
poor  maniac  whose  frenzy  had  been  induced  by  iutosication, 
and  who  escaped  from  Bedlam. 

'Poore  iiakctl  Tom  is  very  drve 
A  little  drinke  lor  charitye  1' 

It  ends  with  this  verse — 

'  The  man  in  the  moone  drinkes  clarret, 

Eates  powder'd  beef,  turnip,  and  carret. 
But  a  cup  of  old  Malaga  sacke 
Will  fire  the  hushe  at  his  backe.' 

Probably  the  tale  is  connected  with  the  drummer's  tvme,  Drunk 

or  sober,  go  to  bed  Tom.' — Ed. 


10 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


'  man.     But,  oli !    when  I  uiulerstood  that  these 

•  were  their  words  and  opinions  of  me,  it  pleased 
'  mo  mighty  well.  For  though,  as  yet,  I  was 
'  nothing  but  a  poor  painted  Iijpocrite,  yet  I  loved 

•  to  be  talked  of  as  one  that  was  truly  godly.     I 

•  was  proud  of  my  godhness,  and,  indeed,  I  did  all 
'  I  did,  either  to  he  seen  of,  or  to  he  well  spoken 
'  of,  by  man.     And  thus  I  continued  for  about  a 

•  twelvemonth  or  more. 

'  33.  Now,  you  must  know,  that  before  this  I  had 

•  taken  much  delight  in  ringing,  hut  my  conscience 
'  beginning  to  be  tender,  I  thouglit  such  practice 
'  was  but  vain,  and  therefore  forced  myself  to  leave 
'  it,  yet  my  mind  hankered ;  wherefore  I  should  go 

•  to  tlio  steeple  house,  and  look  on  it,  thougli  I  durst 
'  not  ring.  But  I  thouglit  this  did  not  become 
'  religion  neither,  yet  I  forced  myself,  and  would 
'  look  on  still ;  but  quickly  after,  I  began  to  think, 
'  How,  if  one  of  the  bells  should  fall  ?  Then  I  chose 
'  to  stand  under  a  main  beam,  that  lay  overthwart 
'  th.e  steeple,  from  side  to  side,  thinking  there  I 
'  might  stand  sure,  but  then  I  should  think  again, 
'  should  the  bell  fiill  with  a  swing,  it  might  first 

•  hit  the  wall,  and  then  rebounding  upon  me,  might 
'  kill  me  for  all  this  beam.      This  made  me  stand 

•  in  the  steeple  door ;  and  now,  thought  I,  I  am 
'  safe  enough ;  for,  if  a  bell  should  then  fall,   I 

•  can  slip  out  behind  these  thick  walls,  and  so  he 
'  preserved  notwithstanding. 

'  34.  So,  after  this,  I  would  yet  go  to  see  them 
'  ring,  hut  would  not  go  further  than  the  steeple 

•  door ;  but  then  it  came  into  my  head,  How,  if 
'  the  steeple  itself  should  fall?  And  this  thought, 
'  it  may  fall  for  ought  I  know,  when  I  stood  and 
'  looked  on,  did   continually  so   shake  my  mind, 

•  that  I  durst  not  stand  at  the  steeple  door  any 
'  longer,  hut  was  forced  to  flee,  for  fear  the  steeple 
'  should  fall  upon  my  head. 

*  35.  Another  tiling  was  my  dancing;  I  was  a 
'  full  year  before  I  could  quite  leave  that ;  but  all 

•  this  while,  when  I  thought  I  kept  this  or  that 
'  commandment,  or  did,  by  word  or  deed,  anything 
'  that  I  thought  was  good,  I  had  great  peace  in 

•  my  conscience ;  and  should  think  Avith  myself, 
»  God  cannot  choose  but  he  now  pleased  witli  me; 

•  yea,  to  relate  it  in  mine  o\\-n  way,  I  thought  no 

•  man  in  FJivjlaml  could  please  God  better  than  I. 

'  3ti.  But  poor  wretch  as  I  was,  I  was  all  this 
'  while  ignorant  of  Jesus  Christ,  and  going  about 
'  to  establish  ray  own  righteousness ;  and  had 
'  pcrislied  therein,  had  not  God,  in  mercy,  showed 
'  me  more  of  my  state  of  nature.' 

[niS  CONVERSION  AMD  PAISFUL  EXERCISES  OF  MIXD, 

niEViocs  TO  HIS  joimng  tue  cnuncn  at  bedfoud.] 

37.  But  upon  a  day,  the  good  providence  of 
God  did  cast  me  to  Bedford,  to  work  on  my  callin"-; 


and  in  one  of  the  streets  of  that  town,  I  came 
where  there  were  three  or  four  poor  women  sitting 
at  a  door  in  the  sun,  and  talking  about  the  things 
of  God ;  and  being  now  willing  to  hear  them  dis- 
course, I  drew  near  to  hear  what  they  said,  for  I 
was  now  a  brisk  talker  also  myself  in  the  matters 
of  religion,  hut  now  I  may  say,  I  heard,  hut  I 
understood  not ;  for  they  were  far  above,  out  of 
my  reach ;  for  their  talk  was  about  a  new  birth, 
the  work  of  God  on  their  hearts,  also  how  they 
were  convinced  of  their  miserable  state  by  nature; 
they  talked  how  God  had  visited  their  souls  with 
his  love  in  the  Lord  Jesus,  and  with  what  words 
and  promises  they  had  been  refreshed,  comforted, 
and  supported  against  the  temptations  of  the 
devil.  Moreover,  they  reasoned  of  the  suggestions 
and  temptations  of  Satan  in  particular ;  and  told 
to  each  other  by  which  they  had  been  afflicted,  and 
how  they  were  borne  up  under  his  assaults.  They 
also  discoursed  of  their  own  wretchedness  of  heart, 
of  their  unbelief ;  and  did  contemn,  slight,  and 
abhor  their  own  righteousness,  as  filthy  and  iusuf- 
ficieuu  to  do  them  any  good. 

38.  And  methought  they  spake  as  if  joy  did 
make  them  speak  ;  they  spake  with  such  pleasant- 
ness of  Scriptm-e  language,  and  with  such  appeai*- 
ance  of  grace  in  all  they  said,  that  they  were  to 
me,  as  if  they  had  found  a  new  Avorld,*  as  if  they 
wei-e  people  that  dwelt  alone,  and  were  not  to  be 
reckoned  among  their  neighbours.  Nn.  sxiii.  9. 

39.  At  this  I  felt  my  own  heart  began  to  shake, 
as  mistrusting  my  condition  to  be  nought ;  for  I 
saw  that  in  all  my  thoughts  about  religion  and 
salvation,  the  new  birth  did  never  enter  into  my 
mind,  neither  kiaew  I  the  comfort  of  the  Word  and 
promise,  nor  the  deceitfiduess  and  treachery  of  my 
own  wicked  heart.  As  for  secret  thoughts,  I  took 
no  notice  of  them  ;  neither  did  I  understand  what 
Satan's  temptations  Avcre,  nor  how  they  were  to 
he  withstood  and  lesistcd,  &c. 

40.  Thus,  therefore,  when  I  had  heard  and  con- 
sidered what  they  said,  I  left  them,  and  Avent  about 
my  employment  again,  but  their  talk  and  discourse 
Avent  Avith  me ;  also  my  heart  Avould  tarry  Avith 
them,  for  I  Avas  greatly  affected  Avith  their  Avords, 
bo  til  because  by  them  I  Avas  convinced  that  1 
Avanted  the  true  tokens  of  a  truly  godly  man,  and 
also  because  by  them  I  was  conA'inced  of  the  happy 
and  blessed  condition  of  him  that  A\'as  such  a  oue.f 


*  "When  the  Lord,  in  his  hlcsscd  work  upon  tlie  soul,  illu- 
minates the  miud,  he  opens  to  il  a  new  world ;  he  leads  the 
blind  by  a  Avay  that  they  know  not,  crooked  things  become 
straight,  rough  places  plain,  and  he  never  forsakes  liis  charge. 
— Mason. 

f  'Their  talk  went  with  me;  n^y  heart  would  tarry  with 
them ;'  nothing  is  so  powerl'idly  attractive  as  u  community  of 
feeling  under  the  teaching  of  the  Holy  Spirit.  Bunyan's  wish 
to  be  '  tried  and  seai'chcd,'  reminds  mc  of  one  who,  Avheu 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


11 


41.  Therefore  T  slioulcl  often  make  it  my  busi- 
ness to  be  going  again  and  again  into  the  company 
of  these  poor  people,  for  I  could  not  stay  away ; 
and  the  more  I  went  amongst  them,  the  more  1 
did  question  my  condition ;  and  as  I  still  do  re- 
member, presently  I  found  two  things  within  me, 
at  which  I  did  sometimes  marvel,  especially  con- 
sidering what  a  blind,  ignorant,  sordid,  and  ungodly 
wretch  but  just  before  I  was ;  the  one  was  a  very 
great  softness  and  tenderness  of  heart,  which 
caused  me  to  fall  under  the  conviction  of  what  by 
Scripture  they  asserted ;  and  the  other  was  a  great 
bending  in  my  mind  to  a  continual  meditating  on 
it,  and  on  all  other  good  things  which  at  any  time 
I  heard  or  read  of. 

42.  '  By  these  things '  my  mind  was  now  so 
turned,  that  it  lay  like  a  horse  leech  at  the  vein, 
still  crying  out.  Give,  give,  Pr.  rsx.  15 ;  yea,  it  was 
so  fixed  on  eternity,  and  on  the  things  about  the 
kingdom  of  heaven,  that  is,  so  far  as  I  knew, 
though  as  yet,  God  knows,  I  knew  but  little;  that 
neither  pleasures,  nor  profits,  nor  persuasions,  nor 
threats,  could  loosen  it,  or  make  it  let  go  his  hold ; 
and  though  I  may  speak  it  with  shame,  yet  it  is 
in  very  deed  a  certain  truth,  it  would  then  have 
been  as  difficult  for  me  to  have  taken  my  mind 
from  heaven  to  earth,  as  I  have  found  it  often 
since  to  get  it  again  from  earth  to  heaven. 

'  43.   One  thing  I  may  not  omit :   There  was  a 

*  young  man  in  our  town,  to  whom  my  heart  before 
'  was  knit  more  than  to  any  other,  but  he  being 
'  a  most  wicked  creature  for  cursing,  and  swearing, 
'  and  whoring,  I  now  shook  him  ofi^,  and  forsook 
'  his  company ;  but  about  a  quarter  of  a  year  after 

*  I  had  left  him,  I  met  him  in  a  certain  lane,  and 
'  asked  him  how  he  did ;  he,  after  his  old  swearing 
'  and  mad  way,  answered.  He  was  well.  But, 
'  Harry,  said  I,  why  do  you  swear  and  curse  thus  ? 
'  What  will  become  of  you,  if  you  die  in  this  con- 
'  dition  ?  He  answered  me  in  a  great  chafe.  What 
'  would  the  devil  do  for  company,  if  it  were  not 
'  for  such  as  I  am  ? 

'  44.  About  this  time  I  met  with  some  Ranters' 
'  books,  that  were  put  forth  by  some  of  our  coun- 
'  trymen,  which  books  were  also  highly  in  esteem 
'  by  several  old  professors ;  some  of  these  I  read, 
'  but  Avas  not  able  to  make  a  judgment  about  them; 
'  wherefore  as  I  read  in  them,  and  thought  upon 
'  them,  feeling  myself  unable  to  judge,  I  should 
'  betake  myselt  to  hearty  prayer  in  this  manner : 
'  0  Lord,  I  am  a  fool,  and  not  able  to  know  the 
'  truth  from  error  :  Lord,  leave  me  not  to  my  own 
'  blindness,  either  to  approve  of,  or  condemn  this 
'  doctrine ;  if  it  be  of  God,  let  me  not  despise  it ; 

alarmed  for  Lis  soul's  safety,  earnestly  prayed  that  lie  migM 
be  made  increasingly  wretclied,  until  lie  had  found  safety  in 
Jesus,  and  knew  liim,  whom  to  know  is  joy  unspeakable  in  this 
life,  and  felicity  in  the  eternal  world. — Ed. 


■'  if  it  be  of  the  devil,  let  me  not  embrace  it.  Lord, 

*  I  lay  my  soul,  in  this  matter,  only  at  thy  foot ; 
'  let  me  not  be  deceived,  I  humbly  beseech  thee. 
'  I  had  one  rehgious  intimate  companion  all  this 

*  while,  and  that  Avas  the  poor  man  that  I  spoke 
'  of  before ;  but  about  this  time  he  also  turned  a 
'  most  devilish  Ranter,*  and  gave  himself  up  to 
'  all  manner  of  filthiness,  especially  uncleanness  : 
'  he  would  also  deny  that  there  was  a  God,  angel, 

*  or  spirit ;  and  would  laugh  at  all  exhortations  to 

*  sobriety.  When  I  laboured  to  rebuke  his  wicked- 
'  ness,  he  would  laugh  the  more,  and  pretend  that 
'  he  had  gone  through  all  religions,  and  could 
'  never  light  on  the  right  till  now.  He  told  me 
'  also,  that  in  a  little  time  I  should  see  all  profes- 

*  sors  turn  to  the  ways  of  the  Ranters.  Where- 
'  fore,  abominating  those  cursed  principles,  I  left 
'  his  company  forthwith,  and  became  to  him  as 
'  great  a  stranger,  as  I  had  been  before  a  familiar. 

*  45.  Neither  was  this  man  only  a  temptation 
'  to  me ;  but  my  calling  lying  in  the  country,  I 
'  happened  to  light  into  several  people's  company, 
'  who,  though  strict  in  religion  formerly,  yet  were 
'  also  swept  away  by  these  Ranters.     These  would 

*  also  talk  with  me  of  their  ways,  and  condemn  me 
'  as  legal  and  dark ;  pretending  that  they  only  had 
'  attained  to  pei'fection  that  could  do  what  they 
'  would,  and  not  sin.      Oh  !  these  temptations  were 

*  suitable  to  my  flesh,  I  being  but  a  young  man, 
'  and  my  nature  in  its  prime ;  but  God,  Avho  had, 
'  as  I  hope,  designed  me  for  better  things,  kept 
'  me  in  the  fear  of  his  name,  and  did  not  suffer 
'  me  to  accept  of  such  cursed  principles.  And 
'  blessed  be  God,  who  put  it  into  my  heart  to  cry 
'  to  hiin  to  be  kept  and  directed,  still  distrusting 
'  mine  own  wisdom ;  for  I  have  since  seen  even 
'  the  effect  of  that  prayer,  in  his  preserving  mo 
'  not  only  from  ranting  errors,  but  from  those  also 
'  that  have  sprung  up  since,     ^'lie  Bible  was  prc- 

*  cious  to  me  in  those  days. ' 

46.  And  now,  methought,  I  began  to  look  into 
the  Bible  with  new  eyes,  and  read  as  I  never  did 
before ;  and  especially  the  epistles  of  the  apostle 
Paul  were  sweet  and  pleasant  to  me ;  and,  indeed, 
I  was  then  never  out  of  the  Bible,  either  by  read- 
ing or  meditation ;  still  crying  out  to  God,  that  1 
might  know  the  truth,  and  way  to  heaven  and 
glory. 

47.  And  as  I  went  on  and  read,  I  lighted  on 
that  passage,  *  To  one  is  given  by  the  Spirit  the 
word  of  wisdom  ;  to  another  the  word  of  knowledge 
by  the  same  Spirit;  and  to  another  faith,'  &c.  iCo. 


*  That  hitter  fanatic,  Koss,  calls  the  ranters  'a  sort  of  beasts,' 
who  practised  sin  that  grace  might  abound.  Many  under  that 
name  were  openly  profligate;  they  denied  the  sacraments,  but 
were  diso^^^lcd  by  the  Quakers.  It  seems,  from  Bunyan,  that 
they  were  infatuated  with  some  idea  that  tlie  grossest  sins  of 
the  flesh  did  not  injmx  the  sanctity  of  the  spiiit ! — En. 


12 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


xJL  8,  9.  And  thougli,  as  I  have  since  seen,  tliat  by 
this  Scripture  the  Holy  Ghost  intends,  in  special, 
things  extraordinary,  yet  on  me  it  did  then  fasten 
with  conviction,  that  I  did  want  things  ordinary, 
even  that  understanding  and  wisdom  that  other 
Chri-stians  had.  On  this  word  I  mused,  and  could 
not  tell  what  to  do,  '  especially  this  word  faith  put 

•  me  to  it,  for  I  could  not  help  it,  hut  sometimes 
'  must  question,  whether  I  hud  any  faith  or  no  ;' 
for  I  feared  that  it  shut  me  out  of  all  the  blessings 
that  other  'good  people  had  given  them  of  God  ;  * 
but  I  was  loath  to  conclude  I  had  no  faith  in  my 
sold ;  for  if  I  do  so,  thought  I,  then  I^ghall  count 
myself  a  very  cast-away  indeed 

48.  No,  said  I  witli  myself,  though  I  am  con- 
vinced that  I  am  an  ignorant  sot,  and  that  I  want 
those  blessed  gifts  of  knowledge  and  understanding 
that  other  good  people  have ;  yet,  at  a  venture, 
I  will  conclude  I  am  not  altogether  faithless,  though 
I  know  not  what  faith  is.  For  it  was  showed  me, 
and  that  too,  as  I  have  since  seen,  by  Satan,  that 
those  who  conclude  themselves  in  a  faithless  state, 
have  neither  rest  nor  quiet  in  their  souls ;  and  I 
was  loath  to  fiill  quite  into  despair. 

49.  Wherefore,  by  this  suggestion,  I  was  for  a 
while  made  afraid  to  see  my  want  of  faith ;  but 
God  would  not  suffer  me  thus  to  undo  and  destroy 
my  soul,  but  did  continually,  against  this  my 
blind  and  sad  conclusion,  create  still  within  me 
such  suppositions,  *  insomuch '  that  I  might  in  this 
deceive  myself,  that  I  could  not  rest  content,  until 
I  did  now  come  to  some  certain  knowledge,  whether 
I  had  faith  or  no ;  this  always  running  in  my  mind, 
But  how  if  you  want  faith  indeed?  But  how  can 
you  tell  you  have  faith?  *  And,  besides,  I  saw 
'  for  certain,  if  I  had  not,  I  was  sure  to  perish  for 
'  ever.' 

50.  So  that  though  I  endeavoured  at  the  first, 
to  look  over  the  business  of  faith,  yet  in  a  little 
time,  I  better  considcrmg  the  matter,  was  willing 
to  put  myself  upon  the  trial,  whether  I  had  faith 
or  no.  But,  alas,  poor  wretch,  so  ignorant  and 
brutish  was  I,  that  I  knew  to  this  day  no  more 
how  to  do  it,  than  I  know  how  to  begin  and  ac- 
complish that  rare  and  curious  piece  of  art,  which 
I  never  yet  saw  nor  considered. 

51.  Wherefore,  while  I  was  thus  considering, 
and  being  put  to  my  plunge  about  it,  for  you  must 
know,  that  as  yet  I  had  in  this  matter  broken  my 
mind  to  no  man,  only  did  hear  and  consider,  the 
tempter  came  in  with  his  delusion.  That  there  was 
no  way  for  me  to  know  I  had  faith,  but  by  trying 
to   work  some  miracle  ;   urging  those  Scriptures 

♦  raith  comes  by  venturing  wholly  on  Christ,  as  he  is  freely 
offered  in  the  ^Vord— mercy  to  the  miserable— salvation  to  the 
lost  and  self-conJcmncd.  If  wc  honour  God's  veraeity  by 
giving  credit  to  hisAVord,  he  will  honoui-  that  faith  by  "i'vin" 
xu  joy  aud  peace  in  believing. — Mason. 


that  seem  to  look  that  way,  for  the  enforcing  and 
strengthening  his  temptation.  Nay,  one  day  as  I 
was  betwixt  Elstow  and  Bedford,  the  temptation 
was  hot  upon  me,  to  try  if  I  had  faith,  by  doing 
of  some  miracle :  which  miracle  at  that  time  was 
this,  I  must  say  to  the  puddles  that  were  in  the 
horse  pads.  Be  dry ;  and  to  the  drj^  places.  Be  you 
the  puddles.  And  truly,  one  time  I  was  agoing 
to  say  so  indeed ;  but  just  as  I  Avas  about  to  speak, 
this  thought  came  into  my  mind,  But  go  under 
yonder  hedge  and  pray  first,  that  God  Avould  make 
you  able.  But  when  I  had  concluded  to  pray,  this 
came  hot  upon  me.  That  if  I  prayed,  and  came 
again  and  tried  to  do  it,  and  yet  did  nothing  not- 
withstanding, then  be  sure  I  had  no  faith,  but  was 
a  cast-away  and  lost.  Nay,  thought  I,  if  it  be  so, 
I  will  never  try  yet,  but  will  stay  a  little  longer. 

52.  So  I  continued  at  a  great  loss ;  for  I  thought, 
if  they  only  had  faith,  Avhich  could  do  so  wonderful 
things,  then  I  concluded,  that,  for  the  present,  I 
neither  had  it,  nor  yet,  for  time  to  come,  were  ever 
like  to  have  it.  Thus  I  was  tossed  betwixt  the 
devil  and  my  own  ignorance,  aud  so  2:»erplexed, 
especially  at  some  times,  that  I  could  not  tell  what 
to  do. 

53.  About  this  time,  the  state  aud  happiness  of 
these  poor  people  at  Bedford  was  thus,  in  a  dreani 
or  vision,  represented  to  me.  I  saw,  as  if  they 
were  set  on  the  sunny  side  of  some  high  mountain, 
there  refreshing  themselves  with  the  pleasant  beams 
of  the  sun,  while  I  was  shivering  and  shrinking  in 
the  cold,  afflicted  with  frost,  snow,  and  dark  clouds. 
Methought,  also,  betwixt  me  and  them,  I  saw  a 
wall  that  did  compass  about  this  mountain ;  now, 
through  this  wall  my  soul  did  greatlj'  desire  to 
pass  ;  concluding,  that  if  I  could,  I  would  go  even 
into  the  very  midst  of  them,  and  there  also  comfort 
myself  with  the  heat  of  their  sun. 

54.  About  this  wall  I  thought  myself,  to  go 
again  and  again,  still  prying  as  I  went,  to  see  if 
I  could  find  some  way  or  passage,  by  which  I 
might  enter  therein ;  but  none  could  I  find  for 
some  time.  At  the  last,  I  saw,  as  it  were,  a 
narrow  gap,  like  a  little  doorway  in  the  wall, 
through  which  I  attempted  to  pass ;  but  the  pas- 
sage being  very  strait  and  narrow,  I  made  many 
efforts  to  get  in,  but  all  in  vain,  even  until  I  ■was 
well  nigh  quite  beat  out,  by  striving  to  get  in ;  at 
last,  with  great  striving,  methought  I  at  first  did 
get  in  my  head,  and  after  that,  by  a  sidling  striv- 
ing, my  shoulders,  and  my  whole  body ;  then  was 
I  exceeding  glad,  and  went  and  sat  down  in  the 
midst  of  them,  and  so  was  comforted  with  the  light 
and  heat  of  their  sun. 

55.  Now,  this  mountain  and  wall,  &c.,  was  thus 
made  out  to  me — the  mountain  signified  the  church 
of  the  living  God ;  the  sun  that  shone  thereon,  the 
comfortable  shinlno-  of  liis  merciful  face  on  them 


GllACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS, 


13 


that  were  therein ;  the  wall,  I  thought,  was  the 
Word,  that  did  make  separation  between  the  Chris- 
tians and  the  world ;  and  the  gap  which  was  in 
this  wall,  I  thought,  was  Jesus  Christ,  who  is  the 
way  to  God  the  Father.  '  Jn.  xiv.  6.  Mat.  vu.  14.'  But 
forasmuch  as  the  passage  was  wonderful  narrow, 
even  so  narrow,  that  I  could  not,  hut  with  great 
difficulty,  enter  in  thereat,  it  showed  me  that  none 
could  enter  into  life,  hut  those  that  were  in  down- 
right earnest,*  and  imless  also  they  left  this 
wicked  world  behind  them ;  for  here  was  only 
room  for  body  and  soul,  but  not  for  body  and  soul, 
and  sin.t 

56.  This  resemblance  abode  upon  my  spirit  many 
days ;  all  which  time,  I  saw  myself  in  a  forlorn 
and  sad  condition,  but  yet  was  provoked  to  a  vehe- 
ment lumgcr  and  desire  to  be  one  of  that  number 
that  did  sit  in  the  sunshine.  Now  also  I  should 
pray  Avherever  I  was,  whether  at  home  or  abroad, 
in  house  or  field,  and  should  also  often,  with 
Kfting  up  of  heart,  sing  that  of  the  51st  psalm, 
0  Lord,  consider  my  distress ;  for  as  yet  I  knew 
not  where  I  was. 

57.  Neither  as  yet  could  I  attain  to  any  com- 
fortable persuasion  that  I  had  faith  in  Christ ;  but 
instead  of  having  satisfaction,  here  I  began  to  find 
my  soul  to  be  assaulted  with  fresh  doubts  about 
my  future  happiness  ;  especially  with  such  aa  these, 
Whether  I  was  elected  ?  But  how,  if  the  day  of 
grace  should  now  be  past  and  gone  ? 

58.  By  these  two  temptations  I  Avas  very  much 
afflicted  and  disquieted;  sometimes  by  one,  and 
sometimes  by  the  other  of  them.  And  first,  to 
speak  of  that  about  my  questioning  my  election,  I 
found  at  this  time,  that  though  I  was  in  a  flame 
to  find  the  way  to  heaven  and  glory,  and  though 
nothing  could  beat  me  ofl^  from  this,  yet  this  ques- 
tion did  so  oftend  and  discourage  me,  that  I  was, 
especially  at  some  times,  as  if  the  very  strength 
of  my  body  also  had  been  taken  away  by  the 
force  and  power  thereof.  This  scripture  did  also 
seem  to  me  to  trample  upon  all  my  desires,  "  It,  is 
not  of  him  that  willeth,  nor  of  him  that  runneth, 
but  of  God  that  showeth  mercy."  Ro.  ix.  ic. 

59.  With  this  scripture  I  could  not  tell  what  to 
do  ;  for  I  evidently  saw,  that  unless  the  great  God, 
of  his  infinite  grace  and  bounty,  had  voluntarily 
chosen  me  to  be  a  vessel  of  mercy,  though  I  should 
desire,  and  long  and  labour  until  my  heart  did 


*  '  In  downright  earnest ; '  as  one  who  is  in  imminent 
danger  of  di-owning,  or  in  a  house  on  lire,  eager  to  escape. 
Reader,  have  you  ever  felt  thus  '  in  downright  earnest '  for 
salvation  ?  Blessed  are  they  that  hunger  and  thii'st  after 
righteousness,  for  they  shall  be  filled. — Ed. 

t  This  is  an  interesting  view  of  church  fellowship ;  and  the 
admission  of  a  convert  to  Christian  communion.  See  also 
Christiana  at  the  Interpreter's  House,  and  the  preface  to 
Bunyan's  '  Christian  Behaviour.' — Ed. 


break,  no  good  could  come  of  it.  Therefore,  this 
would  still  stick  with  me.  How  can  you  tell  that 
you  are  elected  ?  And  what  if  you  should  not  ? 
How  then  ? 

GO.  0  Lord,  thought  I,  what  if  I  should  not, 
indeed  ?  It  may  be  you  are  not,  said  the  tempter ; 
it  may  be  so,  indeed,  thought  I.  Why,  then,  said 
Satan,  you  had  as  good  leave  off,  and  strive  no 
further ;  for  if,  indeed,  you  should  not  be  elected 
and  chosen  of  God,  there  is  no  talk  of  your  being 
saved  ;  "  For  it  is  neither  of  him  that  Avillcth,  nor 
of  him  that  runneth,  but  of  God  that  showeth 
mercy." 

Gl.  By  these  things  I  was  driven  to  my  wits' 
end,  not  knowing  what  to  say,  or  how  to  answer 
these  temptations.  Indeed,  I  little  thought  that 
Satan  had  thus  assaulted  me,  but  that  rather  it 
was  my  own  prudence,  thus  to  start  the  question ; 
for,  that  the  elect  only  attained  eternal  life,  that 
I,  without  scruple,  did  heartily  close  withal ;  but 
that  myself  was  one  of  them,  there  lay  all  the 
question. 

G2.  Thus,  therefore,  for  several  days,  I  was 
greatly  assaulted  and  perplexed,  and  was  often, 
when  I  have  been  walking,  ready  to  sink  where  I 
went,  with  faintness  in  my  mind ;  but  one  day, 
after  I  had  been  so  many  weeks  oppressed  and 
cast  down  therewith,  as  I  Avas  now  quite  giving  up 
the  ghost  of  all  my  hopes  of  ever  attaining  life, 
that  sentence  fell  with  weight  upon  my  spirit, 
"  Look  at  the  generations  of  old  and  see ;  did  ever 
any  trust  in  the  Lord,  and  was  confounded?" 

63.  At  which  I  was  greatly  lightened  and  en- 
couraged in  my  soul ;  for  thus,  at  that  very  instant, 
it  was  expounded  to  me.  Begin  at  the  beginning  of 
Genesis,  and  read  to  the  end  of  the  Bevelations, 
and  see  if  you  can  find  that  there  was  ever  any 
that  trusted  in  the  Lord,  and  was  confounded.  So, 
coming  home,  I  presently  went  to  my  Bible  to  see 
if  I  could  find  that  saying,  not  doubting  but  to 
find  it  presently ;  for  it  was  so  fresh,  and  with  such 
strength  and  comfort  on  my  spirit,  that  I  was  as 
if  it  talked  with  me. 

64.  Well,  I  looked,  but  I  found  it  not ;  only  it 
abode  upon  me ;  then  I  did  ask  first  this  good 
man,  and  then  another,  if  they  knew  where  it  was, 
but  they  knew  no  such  place.  At  this  I  wondered, 
that  such  a  sentence  should  so  suddenly,  and  with 
such  comfort  and  strength,  seize  and  abide  upon 
my  heart,  and  yet  that  none  could  find  it,  for  1 
doubted  not  but  it  was  in  holy  Scripture. 

65.  Thus  I  continued  above  a  year,  and  could 
not  find  the  place ;  but  at  last,  casting  my  eye  into 
the  Apocrypha  books,  I  found  it  in  Ecclesiasticus  ii.  10, 
This,  at  the  first,  did  somewhat  daunt  me;  but 
because,  by  this  time,  I  had  got  more  experience 
of  the  love  and  kindness  of  God,  it  troubled  me 
the  less ;  especially  when  I  considered,  that  though 


14 


GRACE  ABOUNDING  TO  THE  CHIEF  0?  SINNERS. 


it  was  not  m  those  texts  that  avc  call  holy  and 
canonical,  yet  forasmuch  as  this  sentence  was  the 
Bura  and  substance  of  many  of  the  promises,  it  was 
my  duty  to  take  the  comfort  of  it ;  and  I  bless  God 
for  that  word,  for  it  was  of  God  to  me :  that  word 
doth  still,  at  times,  shine  before  my  face. 

GG.  After  this,  that  other  doubt  did  come  with 
strcnath  upon  me,  But  how  if  the  day  of  grace 
should  be  i)ast  and  gone?  IIow  if  you  have  over- 
stood  tlic  time  of  mercy?  Now,  I  remember  that 
one  day,  as  I  was  walking  into  the  country,  I  was 
much  in  the  thoughts  of  this,  But  how  if  the  day 
of  grace  be  past?  And  to  aggravate  my  trouble, 
the  tempter  presented  to  my  mind  those  good 
people  of  Bedford,  and  suggested  thus  unto  me, 
That  these  being  converted  already,  they  were  all 
that  God  would  save  in  those  parts ;  and  that  I 
came  too  late,  for  these  had  got  the  blessing  before 
I  came. 

67.  Now  was  I  in  great  distress,  thinking  in 
very  deed  that  this  might  well  be  so ;  wherefore  I 
went  up  and  down  bemoaning  my  sad  condition, 
counting  myself  far  worse  than  a  thousand  fools, 
for  standing  off  thus  long,  and  spending  so  many 
years  in  sin  as  I  had  done ;  still  crying  out.  Oh, 
that  I  had  turned  sooner ;  Oh,  that  I  had  turned 
seven  years  ago !  It  made  me  also  angry  with 
myself,  to  think  that  I  should  have  no  more  wit, 
but  to  trifle  away  my  time  till  my  soul  and  heaven 
were  lost. 

68.  But  Avhen  I  had  been  long  vexed  with  this 
fear,  and  was  scarce  able  to  take  one  step  more, 
just  about  the  same  place  where  I  received  my 
other  encouragement,  these  words  broke  in  upon 
my  mind,  "Compel  them  to  come  in,  that  my  house 
may  be  hllcd ;"  "and  yet  there  is  room. ' '  Lu. xiv.  22, 23. 
These  words,  but  especially  them,  "And  yet  there 
is  room,"  were  sweet  words  to  me;  for,  truly,  I 
thought  that  by  them  I  saw  there  was  place  enough 
in  heaven  for  me ;  and,  moreover,  that  when  the 
Lord  Jesus  did  speak  these  words,  he  then  did  think 
of  me ;  and  that  he  knowing  that  the  time  would 
come  that  I  should  be  afflicted  with  fear  that  there 
was  no  place  left  for  me  in  his  bosom,  did  before 
speak  this  word,  and  leave  it  upon  record,  that  I 
might  find  help  thereby  against  this  vile  tempta- 
tion.     '  This,  I  then  verily  believed.' 

69.  In  the  light  and  encouragement  of  this 
word,  I  went  a  pretty  while ;  and  the  comfort  was 
the  more,  when  I  thought  that  the  Lord  Jesus 
should  think  on  me  so  long  ago,  and  that  he  should 
speak  them  words  on  purpose  for  my  sake ;  for  I 
did  then  think,  verily,  that  he  did  on  purpose  speak 
them,  to  encourage  me  witlial. 

•  70.  But  I  was  not  without  my  temptations  to 

*  go  back  again ;  temptations,  I  say,   both  from 

*  Satan,  mine  own  heart,  and  carnal  acquaintance  ; 
'  but  I  thank  God  these  were  outweighed  by  that 


*  sound  sense  of  death  and  of  the  day  of  judgment, 
'  which  abode,  as  it  were,  continually  in  my  view ; 
'  I  should  often  also  think  on  Nebuchadnezzar,  of 
'  whom  it  is  said.  He  had  given  him  all  the  king- 
'  doms  of  the  earth.  Da.  v.  19.  Yet,  thought  I,  if 
'  this  great  man  had  all  his  portion  in  this  world, 
'  one  hour  in  hell  fire  would  make  him  forget  all. 
'  Which  consideration  was  a  great  help  to  me. 

*  71.  I  was  almost  made,  about  this  time,  to 
'  see  something  concerning  the  beasts  that  Moses 
'  counted  clean  and  unclean.  I  thought  those 
'  beasts  were  types  of  men ;  the  clean,  types  of 
'  them  that  were  the  people  of  God ;  but  the  un- 
'  clean,  tj'pes  of  such  as  were  the  children  of  the 
'  wicked  one.  Now,  I  read  that  the  clean  beasts 
'  chewed  the  cud ;  that  is,  thought  I,  they  show 
'  us  we  must  feed  upon  the  Word  of  God.  They 
'  also  parted  the  hoof;  I  thought  that  signified  we 
'  must  part,  if  we  would  be  saved,  with  the  ways 
'  of  ungodly  men.  And  also,  in  further  reading 
'  about  them  I  found,  that  though  we  did  chew  the 
'  cud  as  the  hare,  yet  if  we  walked  with  claws  like 
'  a  dog,  or  if  we  did  part  the  hoof  like  the  swine, 

*  yet  if  we  did  not  chew  the  cud  as  the  sheep,  we 

*  were  still,  for  all  that,  but  imclean ;  for  I  thought 

*  the  hare  to  be  a  type  of  those  that  talk  of  the 
'  Word,  yet  walk  in  the  ways  of  sm ;  and  that  the 
'  swine  was  like  him  that  partcth  with  his  outward 
'  pollutions,  but  still  wauteth  the  Word  of  faith, 
'  without  which  there  could  be  no  way  of  salvation, 

*  let  a  man  be  never  so  devout.  De.  xiv.'  After  this 
I  found,  by  reading  the  Word,  that  those  that 
must  be  glorified  with  Christ  in  another  world 
must  be  called  by  him  here ;  called  to  the  partak- 
ing of  a  share  in  his  W^ord  and  righteousness,  and 
to  the  comforts  and  first  fruits  of  his  Spirit,  and  to 
a  peculiar  interest  in  all  those  heavenly  things 
which  do  indeed  fore  fit  the  soul  for  that  rest  and 
house  of  glory  which  is  in  heaven  above. 

72.  Here,  again,  I  was  at  a  very  great  stand, 
not  knowing  what  to  do,  fearing  1  was  not  called ; 
for,  thought  I,  if  I  be  not  called,  what  then  can 
do  me  good  ?  '  None  but  those  who  are  efiectually 
called,  inherit  the  kingdom  of  heaven.'  But  oh  ! 
how  I  now  loved  those  words  that  spake  of  a 
Christian's  calling  !  as  when  the  Lord  said  to  one, 
"  FoUow  me,"  and  to  another,  "  Come  after  me," 
And  oh!  thought  I,  that  he  would  say  so  to  mo 
too,  how  gladly  would  I  run  after  him  I 

73.  I  cannot  now  express  with  what  longings 
and  breakings  in  my  soul  I  cried  to  Christ  to  call 
me.  Thus  I  continued  for  a  time,  all  on  a  flame 
to  be  converted  to  Jesus  Christ ;  and  did  also  see 
at  that  day,  such  glory  in  a  converted  state,  that 
I  could  not  be  contented  without  a  share  therein. 
Gold!  could  it  have  been  gotten  for  gold,  Avhat 
could  I  have  given  for  it !  had  I  had  a  whole 
world  it  had  all  gone  ten  thousand  times  over  for 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNEKS. 


15 


this,  fhat  my  soul  migli^  have  been  In  a  converted 
state. 

74.  How  lovely  now  was  every  one  in  my  eyes 
that  I  thought  to  be  converted  men  and  women  ! 
they  shone,  they  walked  like  a  people  that  carried 
the  broad  seal  of  heaven  about  them.  Oh !  I  saw 
the  lot  was  fallen  to  them  in  pleasant  places,  and 
they  had  a  goodly  hiritage,  Ps.  rd.  6.  But  that 
which  made  me  sick  was  that  of  Christ,  in  Mark, 
He  went  up  into  a  mountain  and  called  to  him 
whom  he  would,  and  they  came  unto  him.  Mar.  Hi.  is. 

75.  This  scripture  made  me  faint  and  fear,  yet 
it -kindled  fire  in  my  soul.  That  which  made  me 
fear  was  this,  lest  Christ  should  have  no  liking  to 
me,  for  he  called  "whom  he  would."  But  oh! 
the  glory  that  I  saw  in  that  condition  did  still  so 
engage  my  heart  that  I  could  seldom  read  of  any 
that  Christ  did  call  but  I  presently  wished,  AVould 
I  had  been  in  their  clothes  ;  would  I  had  been  born 
Peter ;  would  I  had  been  born  John  ;  or  would  I 
had  been  by  and  had  heard  liim  when  he  called 
them,  how  would  I  have  cried,  0  Lord,  call  me 
also.     But  oh  !   I  feared  he  would  not  call  me. 

76.  And  truly  the  Lord  let  me  go  thus  many 
months  together  and  showed  me  nothing ;  either 
that  I  was  already,  or  should  be  called  hereafter. 
But  at  last,  after  much  time  spent,  and  many 
groans  to  God,  that  I  might  be  made  partaker  of 
the  holy  and  heavenly  calling,  that  Word  came  in 
upon  me — "I  will  cleanse  their  blood  that  I  have 
not  cleansed,  for  the  Lord  dwelleth  in  Zion."  Joel 
lii.  21.  These  words  I  thought  were  sent  to  encour- 
age mc  to  wait  still  upon  God,  and  signified  unto 
me,  that  if  I  were  not  already,  yet  time  might 
come  I  might  be  in  truth  converted  unto  Christ.* 

77.  About  this  time  I  began  to  break  my  mind 
to  those  poor  people  in  Bedford,  and  to  tell  them 
my  condition,  which,  when  they  had  heai*d,  they 
told  Mr.  Gilford  of  me,  who  himself  also  took 
occasion  to  talk  with  me,  and  was  willing  to  be 
'  well '  persuaded  of  me,  though  I  think  but  from 
little  grounds  :  but  he  invited  me  to  his  house, 
where  I  should  hear  him  confer  with  others, 
about  the  dealings  of  God  with  the  soul ;  from  all 
wliich  I  still  received  more  conviction,  and  from 
that  time  began  to  see  something  of  the  vanity  and 
inward  wretchedness  of  my  wicked  heart,  for  as 
yet  I  knew  no  great  matter  therein ;  but  now  it 
began  to  be  discovered  unto  me,  and  also  to  work 
at  that  rate  for  wickedness  as  it  never  did  before. 
Now  I  evidently  found  that  lusts  and  corruptions 
would  strongly  put  forth  themselves  within  me,  in 
wicked   thoughts  and  desires,   which   I    did  not 


*  The  Christian  who  is  found  waiting  upon  God,  is  the 
thriving  one ;  the  test  way  to  he  assui-ed  of  our  election  is  to 
examine  our  state  with  the  touchstone  of  truth,  the  Scriptures. 
Tlie  elect  of  God  know  Christ  savingly,  esteem  him  precious, 
and  ohey  him  cheerfully  from  love  and  gratitude. — 3faso7i, 


regard  before ;  my  desires  also  for  heaven  and  life 
began  to  fail.  I  found  also,  that  whereas  before 
my  soul  was  full  of  longing  after  God,  now  my 
heart  began  to  hanker  after  every  foolish  vanity ; 
yea,  my  heart  would  not  be  moved  to  mind  tliat 
that  was  good ;  it  began  to  be  careless,  both  of 
my  soul  and  heaven ;  it  would  now  continually 
hang  back,  both  to,  and  in  every  duty ;  and  was 
as  a  clog  on  the  leg  of  a  bird  to  hinder  her  from 
flying. 

78.  Nay,  thought  I,  now  I  grow  worse  and 
worse ;  now  am  I  further  from  conversion  than  ever 
I  was  before.  Wherefore  I  began  to  smk  greatly 
in  my  soul,  and  began  to  entertain  such  discourage- 
ment in  my  heart  as  laid  me  low  as  hell.  If  now 
I  should  have  burned  at  a  stake,  I  coidd  not 
believe  that  Christ  had  love  for  me ;  alas,  I  could 
neither  hear  him,  nor  see  him,  nor  feel  him,  nor 
savour  any  of  his  things ;  I  was  driven  as  with  a 
tempest,  my  heart  would  be  unclean,  the  Canaan- 
ites  would  dwell  in  the  land. 

79.  Sometimes  I  would  tell  my  condition  to  the 
people  of  God,  which,  when  they  heard,  tliey  would 
pity  me,  and  would  tell  me  of  the  promises ;  but 
they  had  as  good  have  told  me  that  I  must  reach 
the  sun  with  my  finger  as  have  bidden  me  receive 
or  rely  upon  the  promise ;  and  as  soon  as  I  should 
have  done  it,  all  my  sense  and  feeling  was  against 
me ;  and  I  saw  I  had  a  heart  that  would  sin,  and 
*  that '  lay  under  a  law  that  would  condemn. 

80.  These  things  have  often  made  me  think  of 
that  child  which  the  father  brought  to  Christ,  who, 
while  he  was  yet  a  coming  to  him,  was  thrown 
down  by  the  devil,  and  also  so  rent  and  torn  by 
him  that  he  lay  and  wallowed,  foaming.  Lu.  ix.  42. 

Mar.  ix.  20. 

81.  Further,  in  these  days  I  should  find  my 
heart  to  shut  itself  up  against  the  Lord,  and  against 
his  holy  Word.  I  have  found  my  unbelief  to  set, 
as  it  were,  the  shoulder  to  the  door  to  keep  him 
out,  and  that  too  even  then,  when  I  have  with 
many  a  bitter  sigh  cried,  Good  Lord,  break  it  open; 
Loi-d,  break  these  gates  of  brass,  and  cut  these  bars 
of  iron  asunder.  Ps.  cvii.  16.  Yet  that  word  would 
sometimes  create  in  my  heart  a  peaceable  pause, 
"  I  girded  thee,  though  thou  hast  not  known  me." 

Is.  slv.  5. 

82.  But  all  this  while  as  to  the  act  of  sinning, 
I  never  was  more  tender  than  now ;  I  durst  not 
take  a  pin  or  a  stick,  though  but  so  big  as  a  straw, 
for  my  conscience  now  was  sore,  and  would  smart 
at  every  touch ;  I  could  not  now  tell  how  to  speak 
my  words,  for  fear  I  should  misplace  them.  Oh, 
how  gingerlyt  did  I  then  go  in  all  I  did  or  said ! 


■j-  '  Gingerly ; '  cautiously. 

'  Has  it  a  corn?  or  do's  it  walk  on  conscience. 
It  treads  so  gingerly?'    Love's  Cure,  Act  ii.,  Scene  1.— Ed. 


16 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


I  found  myself  as  on  a  miry  bog  that  shook  if  I 
did  but  Btir;  and  'was'  there  left  both  of  God 
and  Christ,  and  the  Spirit,  and  all  good  things. 

*  83.  But,  I  observe,  though  I  was  such  a  great 
'  sinner  before  conversion,  yet  God  never  much 
'  charged  the  guilt  of  the  sins  of  my  ignorance  upon 

*  me ;  only  he  showed  me  I  was  lost  if  I  had  not  Christ, 

*  because  I  had  been  a  sinner;  1  saw  that  I  wanted  a 
'  perfect  righteousness  to  present  me  without  fault 
'  before  God,  and  this  righteousness  was  noM'here 

*  to  be  found,  but  in  the  person  of  Jesus  Christ. 

*  84.  But  my  original  and  inward  pollution,  that, 

*  that  was  my  plague  and  my  affliction ;  that,  I 

*  say,  at  a  dreadful  rate,  always  putting  forth  itself 

*  within  me  ;  that  I  had  the  guilt  of,  to  amazement ; 

*  by  reason  of  that,  I  was  more  loathsome  in  my 

*  own  eyes  than  was  a  toad ;  and  I  thought  I 
'  was  so  in  God's  eyes  too ;  sin  and  corruption,  I 
'  said,  would  as  naturally  bubble  out  of  my  heart, 

*  as  water  would  bubble  out  of  a  fountain.      I 

*  thought  now  that  every  one  had  a  better  heart 
'  than  I  had ;  I  could  have  changed  heart  with  any 

*  body  ;  I  thought  none  but  the  devil  himself  could 

*  equalize  me  for  inward  wickedness  and  pollution 

*  of  mind.     I  fell,  therefore,  at  the  sight  of  my 

*  own  vileness,  deeply  into  despair ;  for  I  concluded 

*  that  this  condition  that  I  was  in  could  not  stand 

*  with  a  state  of  grace.  Sure,  thought  I,  I  am 
'  forsaken  of  God  ;  sure  I  am  given  up  to  the  devil, 
'  and  to  a  reprobate  mind ;  and  thus  I  continued  a 

*  long  while,  even  for  some  years  together. 

*  85.  While  I  was  thus  afflicted  with  the  fears 
'  of  my  own  damnation,  there  were  two  things 

*  would  make  me  wonder ;  the  one  was,  when  I 
'  saw  old  people  hunting  after  the  things  of  this 
'  life,  as  if  they  should  live  here  always ;  the  other 
'  was,  when  I  found  professors  much  distressed  and 

*  cast  down,  when  they  met  with  outward  losses ; 

*  as  of  husband,  wife,  child,  <kc.  Lord,  thought  I, 
'  what  ado  is  here  about  such  little  things  as  these ! 
'  What  seeking  after  carnal  things  by  some,  and 
'  what  grief  in  others  for  the  loss  of  them !  If 
'  they  so  much  labour  after,  and  spend  so  many 

*  tears  for  the  things  of  this  present  life,  how  am 

*  I  to  be  bemoaned,  pitied,  and  prayed  for !      My 

*  soul  is  dying,  my  soul  is  damning.  Were  my 
'  soul  but  in  a  good  condition,  and  were  I  but  sure 
'  of  it,  ah !  how  rich  should  I  esteem  myself,  though 
'  blessed  but  with  bread  and  water ;  I  should  count 

*  those  but  small  afflictions,  and  should  bear  them  as 

*  little  burdens.  "  A  wounded  spiritwho  can  bear?"  ' 

8G.  And  though  I  was  thus  troubled,  and  tossed, 
and  afflicted,  with  the  sight  and  sense  and  terror  of 
my  own  wickedness,  yet  I  was  afraid  to  let  this  sight 
and  sense  go  quite  off  my  mind ;  for  I  found,  that 
unless  guilt  of  conscience  was  taken  off  the  ri^ht 
way,  that  is,  by  the  blood  of  Christ,  a  man  grew 
rather  worse  for  the  loss  of  his  trouble  of  mind, 


than  better.  Wherefore,  if  my  guilt  lay  hard  upon 
me,  then  I  should  cry  that  the  blood  of  Christ 
might  take  it  off ;  and  if  it  was  going  off  without 
it  (for  the  sense  of  sin  would  be  sometimes  as  if  it 
would  die,  and  go  qxiite  away),  then  I  would  also 
strive  to  fetch  it  upon  my  heart  again,  by  bringing 
the  punishment  for  sin  in  hell  fire  upon  my  spirits ; 
and  should  cry,  Lord,  let  it  not  go  off  my  heart, 
but  the  riglit  way,  but  by  the  blood  of  Christ,  and 
by  the  application  of  thy  mercy,  through  him,  to 
my  soul ;  for  that  Scripture  lay  much  upon  me, 
"without  shedding  of  blood  is  no  remission."  He. 
is.  22.  And  that  which  made  me  the  more  afraid 
of  this  was,  because  I  had  seen  some,  who,  though 
when  they  were  under  wounds  of  conscience,  then 
they  would  cry  and  pi*ay ;  but  they  seeking  rather 
present  ease  from  their  trouble,  than  pardon  for 
their  sin,  cared  not  how  they  lost  their  guilt,  so 
they  got  it  out  of  their  mind  ;  and,  therefore,  having 
got  it  off  the  wrong  way,  it  was  not  sanctified  unto 
them  ;  but  they  grew  harder  and  blinder,  and  more 
wicked  after  their  trouble.  This  made  me  afraid, 
and  made  me  cry  to  God  *  the  more,'  that  it  might 
not  be  so  with  me. 

87.  And  now  was  I  sorry  that  God  had  made 
me  a  man,  for  I  feared  I  was  a  reprobate ;  I  counted 
man  as  unconverted,  the  most  doleful  of  all  the 
creatures.  Thus  being  afflicted  and  tossed  about 
my  sad  condition,  I  counted  myself  alone,  and 
above  the  most  of  men  unblessed. 

*  88.  Yea,  I  thought  it  impossible  that  ever  I 

*  should  attain  to  so  much  goodness  of  heart,  as  to 
'  thank  God  that  he  had  made  me  a  man.  Man 
'  indeed  is  the  most  noble  by  creation,  of  all 
'  creatures  in  the  visible  world  ;  but  by  sin  he  had 

*  made  himself  the  most  ignoble.     The  beasts, 

*  birds,  fishes,  <fec.,  I  blessed  their  condition,  for 

*  they  had  not  a  sinful  nature,  they  were  not  ob- 

*  noxious  to  the  wrath  of  God ;  they  were  not  to 
'  go  to  hell  fii*e  after  death  ;  I  could  therefore 
'  have  rejoiced,  had  my  condition  been  as  any  of 

*  theirs.' 

89.  In  this  condition  I  went  a  great  while ;  but 
when  comforting  time  was  come,  I  heard  one  preach 
a  sermon  upon  those  words  in  the  Song  (iv.  i),  "  Be- 
hold thou  art  fair,  my  love ;  behold,  thou  aH  fair." 
But  at  that  time  he  made  these  two  words,  "  My 
love,"  his  chief  and  subject  matter;  from  which, 
after  he  had  a  little  opened  the  text,  he  observed 
these  several  conclusions :  L  That  the  church,  and 
so  every  saved  soul,  is  Christ's  love,  when  loveless. 
2.  Christ's  love  Avithout  a  cause.  3.  Christ's  love 
when  hated  of  the  world,  4.  Christ's  love  when 
under  temptation,  and  under  desertion.  5.  Christ's 
love  from  first  to  last. 

90.  But  I  got  nothing  by  what  he  said  at  pre- 
sent, only  when  he  came  to  the  application  of  the 
fourth  particular,  this  was  the  word  he  said ;  If  it 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


17 


be  so,  that  the  saved  soul  is  Christ's  love  when 
under  temptation  and  desertion  ;  tlien  poor  tempted 
soul,  when  thou  art  assaulted  and  afflicted  with 
temptation,  and  the  hidings  of  God's  face,  yet 
think  on  these  two  words,  "My  love,"  still. 

91.  So  as  I  was  a  going  home,  these  words 
came  again  into  my  thoughts ;  and  I  well  remem- 
ber, as  they  came  in,  I  said  thus  in  my  heart,  What 
shall  I  get  by  thinking  on  these  two  words  ?  This 
thought  had  no  sooner  passed  through  my  heart, 
but  the  words  began  thus  to  kindle  in  my  spirit, 
"Thou  art  my  love,  thou  art  my  love,"  twenty 
times  together ;  and  still  as  they  ran  thus  in  my 
mind,  they  waxed  stronger  and  wai*mer,  and  began 
to  make  me  look  up ;  but  being  as  yet  between 
hope  and  fear,  I  still  replied  in  my  heart.  But  is  it 
true,  but  is  it  true?  At  which,  that  sentence  fell 
in  upon  me,  He  •'  Avist  not  that  it  was  true  which 
was  done  by  the  angel."  Ac.  xii.  9. 

92.  Then  I  began  to  give  place  to  the  word, 
which,  with  power,  did  over  and  over  make  this 
joyful  soimd  within  my  soid.  Thou  art  my  love, 
thou  art  my  love ;  and  nothing  shall  separate  thee 
from  my  love ;  and  with  that,  Ro.  viii.  39  came  into 
my  mind  :  Now  was  my  heart  filled  full  of  comfort 
and  hope,  and  now  I  could  believe  that  my  sins 
shoidd  be  forgiven  me  ;  '  yea,  I  was  now  so  taken 
*  with  the  love  and  mercy  of  God,  that  I  remember 
'  I  could  not  tell  how  to  contain  till  I  got  home  ;  I 
'  thought  I  could  have  spoken  of  his  love,  and  of 
'  his  mercy  to  me,  even  to  the  very  crows  that  sat 
'  upon  the  ploughed  lands  before  me,  had  they 
'  been  capable  to  have  understood  me ; '  wherefore 
I  said  in  my  soul,  with  much  gladness,  well,  I 
would  I  had  a  pen  and  ink  here,  I  would  write  this 
down  before  I  go  any  further,  for  surely  I  will  not 
forget  this  forty  years  hence ;  but,  alas !  Avithin 
less  than  forty  days,  I  began  to  question  all  again  ; 
'  which  made  me  begin  to  question  all  still. ' 

93.  Yet  still  at  times,  I  was  helped  to  believe 
that  it  was  a  true  manifestation  of  grace  unto  my 
soul,  though  I  had  lost  much  of  the  life  and  savour 
of  it.  Now  about  a  Aveek  or  fortnight  after  this, 
I  was  much  folloAved  by  this  scripture,  "  Simon, 
Simon,  behold,  Satan  hath  desired  to  have  you." 
lu.  xxii.  31.  And  sometimes  it  would  sound  so  loud 
within  me,  yea,  and  as  it  were  call  so  strongly  after 
me,  that  once  above  all  the  rest,  I  turned  my  head 
over  my  shoulder,  thinking  verily  that  some  man 
had,  behind  me,  called  to  me ;  being  at  a  great 
distance,  '  methought  he  called  so  loud ;  it  came, 
'  as  I  have  thought  since,  to  have  stirred  me  up  to 

*  prayer,  and  to  watchfulness  ;  it  came  to  acquaint 

*  me  that  a  cloud  and  a  storm  was  coming  down 

*  upon  me,  but  I  understood  it  not.'* 


*  Manilcstatious  of  love  and  grace  are  not  to  be  rested  in,  or 
made  a  saviour  of;  they  are  givea  to  streugtheu  and  j'l'epare 
us  for  future  trials. — Ma^on, 

VOL.  I. 


'  94.  Also,  as  I  remember,  that  time  that  it 
'  called  to  me  so  loud,  was  the  last  time  that  it 
'  sounded  in  mine  ear ;  but  methinks  I  hear  still 
'  with  what  a  loud  voice  these  words,  Simon,  Simon, 
'  sounded  in  mine  ears.  I  thought  verily,  as  I 
'  have  told  you,  that  somebody  had  called  after 
'  me,  that  Avas  half  a  mile  behind  me  ;  and  although 
'  that  was  not  my  name,  yet  it  made  me  suddenly 
'  look  behind  me,  believing  that  he  that  called  so 
*  loud  meant  me.' 

95.  But  so  foolish  Avas  I,  and  ignorant,  that  I 
knew  not  the  reason  of  this  sound ;  Avhich,  as  I  did 
both  see  and  feel  soon  after,  was  sent  from  heaven 
as  an  alarm,  to  aAvaken  me  to  provide  for  A\'hat  Avas 
coming ;  only  it  Avould  make  me  muse  and  wonder 
in  my  mind,  to  think  Avhat  should  be  the  reason 
that  this  scripture,  and  that  at  this  rate,  so  often 
and  so  loud,  should  still  be  sounding  and  rattling 
in  mine  ears ;  but,  as  I  said  before,  I  soon  after 
perceived  the  end  of  God  therein. 

96.  For  about  the  space  of  a  month  after,  a  very 
great  storm  came  doAvn  upon  me,  Avhich  handled 
me  twenty  times  Avorse  than  all  I  had  met  Avith 
before ;  it  came  stealing  upon  me,  noAV  by  one 
piece,  then  by  another ;  first,  all  my  comfort  was 
taken  from  me,  then  darkness  seized  upon  me, 
after  Avhich,  Avhole  floods  of  blasphemies,  both 
against  God,  Christ,  and  the  Scriptures,  Avere 
poured  upon  my  spirit,  to  my  great  confusion  and 
astonishment.  These  blasphemous  thoughts  were 
such  as  also  stirred  up  questions  in  me,  against 
the  very  being  of  God,  and  of  his  only  beloved  Son ; 
as,  whether  there  Avere,  in  truth,  a  God,  or  Christ, 
or  no?  And  whether  the  holy  Scriptures  were  not 
ratlier  a  fable,  and  cunning  story,  than  the  holy 
and  pure  Word  of  God  ? 

97.  The  tempter  would  also  much  assault  me 
with  this,  how  can  you  tell  but  that  the  Turks  had 
as  good  Scriptures  to  prove  their  Mahomet  the 
Saviour,  as*'e  have  to  prove  our  Jesus  is?  And, 
could  I  think,  that  so  many  ten  thousands,  in  so 
many  countries  and  kingdoms,  should  be  Avithout 
the  knowledge  of  the  right  Avay  to  heaven ;  if  there 
were  indeed  a  heaven,  and  that  Ave  only,  Avho  live 
in  a  corner  of  the  earth,  should  alone  be  blessed 
thercAvith?  Every  one  doth  think  his  OAvn  religion 
rightest,  both  Joavs  and  Moors,  and  Pagans!  and 
hoAV  if  all  our  faith,  and  Christ,  and  Scriptures, 
should  be  but  a  think-so  too? 

98.  Sometimes  I  have  endeavoured  to  argue 
against  these  suggestions,  and  to  set  some  of  the 
sentences  of  blessed  Paul  against  them ;  but,  alas! 
I  quickly  felt,  Avlien  I  thus  did,  such  arguiugs  as 
these  would  return  again  upon  me,  Though  we 
made  so  great  a  matter  of  Paul,  and  of  his  Avords, 
yet  hoAV  could  I  tell,  but  that  in  very  deed,  he  being 
a  subtle  and  cunning  man,  might  give  himself  up 
to  deceive  Avith  strong  delusions;  and  also  take 

c 


18 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  STNNEIlb. 


both  that  pains  and  travel,  to  undo  and  destroy  his 
fellows. 

99.  These  suggestions,  with  many  other  which 
at  this  time  I  may  not,  nor  dare  not  utter,  neither 
by  word  nor  pen,  did  make  such  a  seizure  upon 
my  spirit,  and  did  so  overweigh  my  heart,  both 
with  their  number,  continuance,  and  fiery  force, 
that  I  felt  as  if  there  were  nothing  else  but  these 
from  morning  to  night  within  me ;  and  as  though, 
indeed,  there  could  be  room  for  nothing  else  ;  and 
also  concluded,  that  God  had,  in  very  wrath  to  my 
soul,  given  me  up  unto  them,  to  be  carried  away 
with  them,  as  with  a  mighty  whirlwind. 

100.  Only  by  the  distaste  that  they  gave  unto 
my  spirit,  I  felt  there  was  something  in  me,  that 
refused  to  embrace  them.  But  this  consideration 
I  then  only  had,  when  God  gave  me  leave  to  swal- 
low my  spittle,  otherwise  the  noise,  and  strength, 
and  force  of  these  temptations,  would  drown  and 
overflow ;  and  as  it  were,  bury  all  such  thoughts 
or  the  remembrance  of  any  such  thing.  While  I 
■was  in  this  temptation,  I  should  often  find  my 
mmd  suddenly  put  upon  it,  to  curse  and  swear,  or 
to  speak  some  grievous  thing  against  God,  or 
Christ  his  Son,  and  of  the  Scriptures.* 

101.  InTow  I  thought,  surely  I  am  possessed  of 
the  devil ;  at  other  times  again,  I  thought  I  should 
be  bereft  of  my  wits ;  for  instead  of  lauding  and 
magnifying  God  the  Lord  with  others,  if  1  have 
but  heard  him  spoken  of,  presently  some  most 
liorrible  blasphemous  thought  or  other,  would  bolt 
out  of  my  heart  against  him  ;  so  that  whether  I  did 
think  that  God  was,  or  again  did  think  there  were 
no  such  thing;  no  love,  nor  peace,  nor  gracious 
disposition  could  I  feel  within  mc. 

102.  These  things  did  sink  me  into  very  deep 
despair ;  for  I  concluded,  that  such  things  could 
not  possibly  be  found  amongst  them  that  loved 
God.  I  often,  when  these  temptations  have  been 
with  force  upon  me,  did  compare  niyseM"  in  the  case 
of  such  a  child,  whom  some  gipsy  hath  by  force 
took  up  under  her  apron, t  and  is  carrying  from 
friend  and  country;  kick  sometimes  I  did,  and 
also  scream  and  cry ;  but  yet  I  was  as  bound  in 
the  wings  of  the  temptation,  and  the  wind  would 
carry  me  away.  I  thought  also  of  Saul,  and  of 
the  evU  bpirit  that  did  possess  him  ;  and  did  greatly 


*  Here  we  have  Christian  in  the  valley  of  the  shadow  of 
death.  'One  thing  I  would  not  let  slip,  I  took  notice  that 
now  poor  Cliristian  was  so  confounded,  that  he  did  not  know 
his  own  voice ;  and  thus  I  perceived  it,  just  when  he  was  come 
over  a-ainsl  the  mouth  of  the  burning  pit,  one  of  the  wicked 
ones  got  behind  him,  and  stcpt  up  softly  to  him,  and  whisper- 
iQgly  suggested  many  grievous  blasphemies  to  him,  which  he 
vcnly  thought  had  proceeded  from  his  own  mind.'— Fi/ai-im's 
TrojTfxg. — Ed. 

t  '  Under  her  apron,'  was  altered  in  suhsc^ueut  editions  to 
*  in  her  arms.' — Ed. 


fear  that  my  condition  was  the  same  with  that  of 
his.    *lSa.  xvLU.' 

103.  In  these  days,  when  I  have  heard  others 
talk  of  what  was  the  sin  against  the  Holy  Ghost, 
then  would  the  tempter  so  provoke  me  to  desire  to 
sin  that  sin,  that  I  was  as  if  I  could  not,  must  not, 
neither  should  be  quiet  until  I  had  committed  that ; 
now,  no  sin  would  serve  but  that ;  if  it  were  to  be 
committed  by  speaking  of  such  a  word,  then  I 
have  been  as  if  my  mouth  would  have  spoken  that 
word,  whether  I  Avould  or  no ;  and  in  so  strong  a 
measure  was  this  temptation  upon  me,  that  ofteu 
I  have  been  ready  to  clap  my  hand  under  my  chin, 
to  hold  my  mouth  from  opening ;  and  to  that  end 
also  I  have  had  thoughts  at  other  times,  to  leap 
with  my  head  downward,  into  some  muck  hill  hole 
or  other,  to  keep  my  mouth  from  speakino-. 

104.  Now  I  blessed  the  condition  of  the  dog 
and  toad,  and  counted  the  estate  of  everything 
that  God  had  made  far  better  than  this  dreadfid 
state  of  mine,  and  such  as  my  companions  was ; 
yea,  gladly  would  I  have  been  in  the  condition  of 
dog  or  horse,  for  I  knew  they  had  no  soul  to  perish 
under  the  everlasting  weights  of  hell  for  sin,  as 
mine  was  like  to  do.  Nay,  and  though  I  saw  this, 
felt  this,  and  was  broken  to  pieces  with  it,  yet 
that  which  added  to  my  sorrow  was,  that  I  could 
not  find  that  with  all  my  soul  I  did  desire  deliver- 
ance. That  scripture  did  also  tear  and  rend  my 
soul,  in  the  midst  of  these  distractions,  "  The  wicked 
are  like  the  troubled  sea  when  it  cannot  rest,  Avhose 
waters  cast  up  mire  and  dirt.  Tliere  is  no  peace, 
saith  my  God,  to  the  wicked."  is.  ivu.  20,  21. 

*  105.  And  now  my  heart  was,  at  times,  exceed- 
'  ing  hard ;  if  I  woidd  have  given  a  thousand 
'  pounds  for  a  tear,  I  could  not  shed  one ;  no,  nor 
'  sometimes  scarce  desire  to  shed  one.    I  was  much 

*  dejected  to  think  that  this  should  be  my  lot.     I 

*  saw  some  could  mourn  and  lament  their  sin ;  and 

'  others,  again,  could  rejoice,  and  bless  God  for  f 

*  Christ ;  and  others,  again,  could  quietly  talk  of, 

*  and  with  gladness  remember,  the  Word  of  God;  ; 
'  Avhile  I  only  was  in  the  storm  or  tempest.     This 

*  much  sunk  me ;   I   thought  my  condition  was 

*  alone.     I  should,  therefore,  much  bewail  my  hard 

'  hap  ;  but  get  out  of,  or  get  rid  of,  these  things,/ 

*  I  could  not.' 

106.  While  this  temptation  lasted,  which  was 
about  a  year,  I  could  attend  upon  none  of  the  ordi- 
nances of  God  but  with  sore  and  great  affliction. 
Yea,  then  M'as  I  most  distressed  with  blasphemies ; 
if  1  have  been  hearing  the  Word,  then  uncleanness, 
blasphemies,  and  despair  would  hold  me  as  captive 
there ;  if  1  have  been  reading,  then,  sometimes,  I 
had  sudden  thoughts  to  question  all  I  read ;  some- 
times, again,  my  mind  would  be  so  strangely 
snatched  away,  and  possessed  with  other  things, 
that  I  have  neither  known,  nor  regarded,  nor  re- 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


19 


raembered  so  much  as  the  sentence  that  hut  now 
I  have  read. 

107.  In  prayer,  also,  I  have  heen  greatly  trou- 
bled at  this  time ;  sometimes  I  have  thought  I 
should  see  the  devil,  nay,  thought  I  Iiave  felt  him, 
behind  me,  pull  my  clothes ;  he  would  be,  also, 
continually  at  me  in  the  time  of  prayer  to  have 
done ;  break  off,  make  haste,  you  have  prayed 
enough,  and  stay  no  longer,  still  drawing  my  mind 
away.  Sometimes,  also,  he  would  cast  in  such 
wicked  thoughts  as  these :  that  I  must  pray  to 
him,  or  for  him.  I  have  thought  sometimes  of 
that — Fall  down,  or,  "if  thou  wilt  fall  down  and 
worship  me."  iiat.  iv.  9. 

108.  Also,  when,  because  I  have  had  Avander- 
ing  thoughts  in  the  time  of  this  duty,  I  have 
laboured  to  compose  my  mind  and  fix  it  upon  God, 
then,  with  great  force,  hath  the  tempter  laboured 
to  distract  me,  and  confound  me,  and  to  turn  away 
my  mind,  by  presenting  to  my  heart  and  fancy 
tlie  form  of  a  bush,  a  bull,  a  besom,  or  the  like, 
as  if  I  should  pray  to  those ;  to  these  he  would, 
•also,  at  some  times  especially,  so  hold  my  mind 
that  I  was  as  if  I  could  think  of  nothing  else,  or 
pray  to  nothing  else  but  to  these,  or  such  as  they. 

109.  Yet,  at  times  I  should  have  some  strong 
and  heart-affecting  apprehensions  of  God,  and  the 
reality  of  the  truth  of  his  gospel ;  but,  oh !  how 
Avould  my  heart,  at  such  times,  put  forth  itself 
with  inexpressible  groanings.  My  whole  soul  was 
then  in  every  word ;  I  should  cry  with  pangs  after 
God  that  he  Avould  be  merciful  unto  me ;  but  then 
I  should  be  daunted  again  with  such  conceits  as 
these  ;  I  shoidd  think  that  God  did  mock  at  these, 
my  prayers,  saying,  and  that  in  the  audience  of 
the  holy  angels.  This  poor  simple  wretch  doth 
hanker  after  me  as  if  I  had  nothing  to  do  with  my 
mercy  but  to  bestow  it  on  such  as  he.  Alas,  poor 
fool !  *  how  art  thou  deceived !  It  is  not  for  such 
as  thee  to  have  favour  with  the  Highest. 

110.  Then  hath  the  tempter  come  upon  me, 
also,  with  such  discouragements  as  these — You 
are  very  hot  for  mercy,  but  I  will  cool  you ;  this 
frame  shall  not  last  always ;  many  have  been  as 
hot  as  you  for  a  spirit,  but  I  have  quenched  their 
zeal.  And  with  this,  such  and  such  who  were 
fallen  off  would  be  set  before  mine  eyes.  Then  I 
should  be  afraid  that  I  should  do  so  too;  but, 
thought  I,  I  am  glad  this  comes  into  my  mind. 
Well,  I  will  watch,  and  take  what  heed  I  can. 
Though  you  do,  said  Satan,  I  shall  be  too  hard  for 
you ;  I  will  cool  you  insensibly,  by  degrees,  by 
little  and  little.  What  care  I,  saith  he,  though  I 
be  seven  years  in  chilling  your  heart  if  I  can  do  it 
at  last  ?  Continual  rocking  will  lull  a  crying  child 
asleep.     I  will  ply  it  close,  but  I  will  have  my 


'Poor  fooli'  altered,  in  later  editions,  to  *  poor  soul.' — Ed. 


end  accomplished.  Though  you  be  burning  hot 
at  present,  yet,  if  I  can  pull  you  from  this  fire,  I 
shall  have  you  cold  before  it  be  long. 

111.  These  things  brought  me  into  great  straits; 
for  as  I  at  present  could  not  find  myself  fit  for 
present  death,  so  I  thought  to  live  long  would  make 
me  yet  more  unfit ;  for  time  would  make  me  for- 
get all,  and  wear  even  the  remembrance  of  the 
evil  of  sin,  the  worth  of  heaven,  and  the  need  I 
had  of  the  blood  of  Christ  to  wash  me,  both  out 
of  mind  and  thought ;  but  I  thank  Christ  Jesus 
these  things  did  not  at  present  make  me  slack  my 
crying,  but  rather  did  put  me  more  upon  it,  like 
her  who  met  with  the  adulterer,  De.  xxii.  27 ;  in  which 
days  that  was  a  good  word  to  me  after  I  had  suf- 
fered these  things  a  while :  "I  am  persuaded  that 
neither  -  height,  nor  depth,  nor  life,"  (fee,  "  shall  - 
separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus."  Ro.  viii.  38.  And  now  I  hoped  long  life 
should  not  destroy  me,  nor  make  me  miss  of  heaven. 

112.  Yet  I  had  some  supports  in  this  tempta- 
tion, though  they  were  then  all  questioned  by  me  ; 
that  in  the  third  of  Jeremiah,  at  the  first,  was 
something  to  me,  and  so  was  the  consideration  of 
the  fifth  verse  of  that  chapter ;  that  thougli  wo 
have  spoken  and  done  as  evil  things  as  we  could, 
yet  we  should  cry  unto  God,  "My  Father,  thou 
art  the  guide  of  my  youth;"  and  should  return 
unto  him. 

113.  I  had,  also,  once  a  sweet  glance  from 
that  in  2  Co.  v.  21 :  "  For  he  hath  made  him  to  he 
sin  for  us,  who  knew  no  sin ;  that  we  might  be 
made  the  righteousness  of  God  in  him."  I  re- 
member, also,  that  one  day  as  I  was  sitting  in  a 
neighbour's  house,  and  there  very  sad  at  the  con- 
sideration of  my  many  blasphemies,  and  as  I  was 
saving  in  my  mind.  What  ground  have  I  to  think 
that  I,  who  have  been  so  vile  and  abominable, 
should  ever  inherit  eternal  life  ?  that  word  came 
suddenly  upon  me,  "  What  shall  we  then  say  to 
these  thmgs  ?  If  God  he  for  us,  who  can  he  against 
us  ?  "  Ro.  viii.  31.  That,  also,  was  an  help  unto  me, 
"  Because  I  live,  ye  shall  live  also."  Jn.  xiv.  19.  But 
these  were  but  hints,  touches,  and  short  visits, 
though  very  sweet  when  present ;  only  they  lasted 
not ;  but,  like  to  Peter's  sheet,  of  a  sudden  were 
caught  up  from  me  to  heaven  again.  Ac.  x.  le. 

114.  But  afterwards  the  Lord  did  more  fully 
and  graciously  discover  himself  unto  me;  and, 
indeed,  did  quite,  not  only  deliver  me  from  the 
guilt  that,  by  these  things,  was  laid  upon  my  con- 
science, but  also  from  the  very  filth  thereof;  for 
the  temptation  was  removed,  and  I  was  put  into 
my  right  mind  again,  as  other  Christians  were. 

115.  I  remember  that  one  day,  as  I  was  tra- 
velling into  the  country  and  musing  on  the  wicked- 
ness and  blasphemy  of  my  heart,  and  considering 
of  the  enmity  that  was  in  me  to  God,  that  scrip- 


20 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


ture  came  in  ray  mind,  He  luath  "made  peace 
through  the  blood  of  his  cross."  Coi.  i.  20.  J5y  which 
I  was  made  to  see,  hoth  again,  and  again,  and 
again,  that  day,  tliat  God  and  my  soul  were  friends 
by  this  blood;  yea,  I  saw  that  the  justice  of  God 
and  my  sinful  soul  could  embrace  and  kiss  each 
other  through  this  blood.  This  was  a  good  day 
to  me ;  I  hope  I  shall  not  forget  it. 

116.  At  another  time,  as  I  sat  by  the  fire  in 
my  house,  and  rnusing  on  my  wretchedness,  the 
Lord  made  that  also  a  precious  word  unto  me, 
"  Forasmuch,  then,  as  the  children  are  partakers 
of  flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same ;  that  through  death  he  might 
destroy  him  that  had  the  power  of  death,  that  is, 
the  devil,  and  deliver  them  who,  through  fear  of 
death,  were  all  their  lifetime  subject  to  bondage." 
He.  u.  u,  15.  I  thought  that  the  glory  of  these  words 
was  then  so  weighty  on  me  that  I  was,  both  once 
and  twice,  ready  to  swoon  as  I  sat ;  yet  not  with 
grief  and  trouble,  but  with  solid  joy  and  peace. 

[bUNTAN  attends  the  ministry  of  MR,  GIFFORD, 
AND  BECOMES  INTENSELY  EARNEST  TO  UNDERSTAND 
THE  DOCTRINES  OF  THE  GOSPEL.] 

117.  At  this  time,  also,  I  sat  under  the  ministry 
of  holy  Mr.  Gilford,  w^iose  doctrine,  by  God's 
grace,   was  much  for  my  stabilit}'.*     This  man 

*  Jolin  Gifford,  Bunyan's  pastor,  was  a  Kentish  man,  and 
liad  teen  a  major  in  the  King's  army,  a  roisteriiig  cavalier. 
For  some  crimes,  he,  with  eleven  others,  was  condemned  to  be 
hung,  hut  made  his  escape  to  London,  and  thence  to  Bedford, 
where,  being  unlaiown,  he  practised  physic.    Addicted  to  swear- 
ing, drinking,  and  gambling,  he^  in  distress  at  a  serious  loss, 
vowed  repentance ;  he  became  greatly  distressed  under  convic- 
tion of  sin ;  at  length  his  mind  was  enlightened,  the  Holy 
Spirit  led  him  to  forgiveness  by  Die  atonement  of  Chi-ist,  and 
his  heart  was  filled  with  a  hitherto  unknown  source  of  blessed- 
ness.    This  he  imparted  to  others,  and  at  length,  in   1650, 
formed  a  church,  with  which  the  soul-harassed  pilgrim  Bunyan 
cast  in  his  lot  as  a  member  in  1653.     There  appears  to  have 
been  a  strong  mutual  affection  between  him  and  his  pastor. 
In  1G58,  Mr.  Gifford  published  a  preface  to  Bunyan's  '  Few 
Sighs  from  Hell,'  in  which  he  speaks  of  him  with  the  warmest 
affection,  as  one  '  that  I  verily  believe  God  hath  counted  faith- 
fiJ,  and  pnt  him  into  the  ministry — one  that  hath  acquaint- 
ance with  God,  and  taught  by  his  Spirit,  and  hath  been  used  to 
do  souls  good.    Divers  have  felt  the  power  of  the  w^ord  delivered 
by  him,  and  I  doubt  not  but  that  many  more  may,  if  God  con- 
tinue him  ill  his  work.'     Judging  from  Gifford's  preface,  he 
jnust  have  been  an  excellent  teacher  to  train  Banyan  for  his 
important  labours  as  a  Christian  minister.     He  uses  the  same 
fervid  strildng  language.  Thus,  on  the  value  of  the  soul :  "  Con- 
sider wbat  an  ill  bargain  thou  will  make  to  sell  thy  precious 
soul  for  a  short  continuance  in  sin  and  pleasure.     If  that  man 
drives  an  ill  trade,  who  to  gain  the  whole  worid  should  lose  his 
own  soul,  then  certainly  thou  art  far  worse  that  sells  thy  soul 
for  a  very  trifle.     Oh,  'lis  pif  y  that  so  precious  a  thing  should 
l)e  parted  withal  to  be  made  a  prey  for  the  devouring  lion,  for 
that  which  is  worse  than  nothing.     U  they  were  branded  for 


made  it  much  his  business  to  deliver  the  people  of 
God  from  all  those  false  and  unsound  rests  that, 
by  nature,  we  are  prone  to  take  and  make  to  our 
souls.  He  pressed  us  to  take  special  heed  that 
we  took  not  up  any  truth  upon  trust — as  from 
this,  or  that,  or  any  other  man  or  men — but  to 
cry  mightily  to  God  that  he  would  convince  us  of 
the  reality  thereof,  and  set  us  down  therein,  by 
his  own  Spirit,  in  the  holy  Word ;  for,  said  he, 
if  you  do  otherwise  when  temptations  come,  if 
strongly,  you,  not  having  received  them  with  evi- 
dence from  heaven,  will  find  you  want  that  help 
and  strength  now  to  resist  as  once  you  thought 
you  had. 

118.  This  was  as  seasonable  to  my  soul  as  the 
former  and  latter  rain  in  their  season ;  for  I  had 
found,  and  that  by  sad  experience,  the  truth  of 
these  his  words ;  for  I  had  felt  [what]  no  man  cau 
say,  especially  when  tempted  by  the  devil,  that 
Jesus  Christ  is  Lord,  but  by  the  Holy  Ghost. 
Wherefore  I  found  my  soul,  through  grace,  very 
apt  to  drink  in  this  doctrine,  and  to  incline  to  pray 
to  God  that,  in  nothing  that  pertained  to  God's 
glory  and  my  own  eternal  happiness,  he  Avould 
suffer  me  to  be  without  the  confirmation  thereof 
from  heaven  ;  for  now  I  saw  clearly  there  was  an 
exceeding  difference  betwixt  the  notions  of  flesh 
and  blood,  and  the  revelations  of  God  in  heaven ; 
also,  a  great  difference  between  that  faith  that  is 
feigned,  and  according  to  man's  wisdom,  and  of 
that  Avhich  comes  by  a  man's  being  born  thereto 

of  God.  Mat.  xvi.  15-17.  1  Jn.  v.  1. 

119.  But,  oh!  now,  how  was  my  soul  led  from 
truth  to  truth  by  God!  even  from  the  birth  and 
cradle  of  the  Son  of  God  to  his  ascension  and 
second  coming  from  heaven  to  judge  the  world. 

120.  Truly,  I  then  found,  upon  this  account, 
the  great  God  was  very  good  unto  me ;  for,  to 
my  remembrance,  there  was  not  anything  that  I 
then  cried  unto  God  to  make  known  and  reveal 
unto  me  but  he  was  pleased  to  do  it  for  me ;  I 
mean  not  one  part  of  the  gospel  of  the  Lord  Jesus, 
but  I  was  orderly  led  into  it,  Methought  1  saw 
with  great  evidence,  from  the  relation  of  the  four 
evangelists,  the  wonderful  work  of  God,  in  giving 
Jesus  Christ  to  save  us,  from  his  conception  and 
birth  even  to  his  second  coming  to  judgment, 
Methought  I  was  as  if  I  had  seen  him  born,  as  if 
I  had  scon  him  grow  up,  as  if  I  had  seen  him 
walk  through  this  world,  from  the  cradle  to  his 
cross ;  to  which,  also,  Avhen  he  came,  I  saw  how 
gently  he  gave  himself  to  be  hanged  and  nailed  on 

desperate  wretches  that  caused  their  children  to  pass  through, 
the  (ire  to  Jloloch,  surely  thou  much  more  that  gives  tliy  soul 
to  devom'ing  flames.  "What  meanest  tliou,  0  man  !  to  truck  * 
with  the  devil?' — See  Si///ts,  1st  Edition,  and  Brooks'  ruri- 
tans. — Ed. 

*  'To  truck;'  to  barla-  or  c.vcliansc. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


21 


it  for  my  sins  and  -wicked  doings.  Also,  as  I  was 
musing  on  this,  his  progress,  that  dropped  on  my 
spirit,  He  was  ordained  for  the  sLaughter.  i  Pe.  i. 

ID,  20. 

121.  Wlien  I  have  considered  also  the  truth  of 
his  resurrection,  and  have  rememhered  that  word, 
"Touch  me  not,  Mary,"  &c.,  I  have  seen  as  if 
he  leaped  at  the  grave's  mouth  for  joy  that  he  was 
risen  again,  and  had  got  the  conquest  over  our 
dreadful  foes.  Jn.  x\.  i".  I  have  also,  in  the  spirit, 
seen  him  a  man  on  the  right  hand  of  God  the 
Father  for  me,  and  have  seen  the  manner  of  his 
coming  from  heaven  to  judge  the  world  with  glory, 
and  have  heen  confirmed  in  these  things  by  these 

scriptures  following,  Ac.  i.  9,  lO ;  ni.  56 ;  x.  42.  He.  vii.  24 ; 
viii.  3.  ne.  i.  IS.  1  Tli.  iv.  17,  18. 

122.  Once  I  was  much  troubled  to  know  whether 
the  Lord  Jesus  was  both  man  as  well  as  God,  and 
God  as  well  as  man ;  and  truly.  In  those  days,  let 
men  say  what  they  would,  unless  I  had  it  with 
evidence  from  heaven,  all  was  as  nothing  to  me,  I 
counted  not  myself  set  down  in  any  truth  of  God. 
Well,  I  was  much  troubled  about  this  point,  and 
could  not  tell  how  to  be  resolved ;  at  last,  that  in 
the  fifth  of  the  Revelations  came  into  my  mind, 
"And  I  beheld,  and  lo,  in  the  midst  of  the  throne 
and  of  the  four  beasts,  and  in  the  midst  of  the 
elders,  stood  a  Lamb."  In  the  midst  of  the  throne, 
'  thought  I,'  there  is  his  Godhead ;  in  the  midst  of 
the  ciders,  there  is  his  manhood;  but  oh !  methought 
this  did  glister  !  it  was  a  goodly  touch,  and  gave 
me  sweet  satisfaction.  That  other  scripture  also 
did  help  me  mucli  in  this,  "To  us  a  child  is  born, 
unto  us  a  son  is  given ;  and  the  government  shall 
be  upon  his  shoulder :  and  his  name  shall  be  called 
Wonderful,  Counsellor,  The  mighty  God,  The  ever- 
lasting Father,  the  Prince  of  Peace,"  &c.  is.a.  ix.  6. 

123.  Also,  besides  these  teachings  of  God  in 
his  Word,  the  Lord  made  use  of  two  things  to 
confirm  me  in  these  things  ;  the  one  Avas  the  errors 
of  the  Quakers,  and  the  other  was  the  guilt  of  sin ; 
for  as  the  Quakers  did  oppose  his  truth,  so  God 
did  the  more  confirm  me  in  it,  by  leading  me  into 
the  scriptures  that  did  wonderfully  maintain  it.* 

'  124.  The  errors  that  this  people  then  maln- 
'  talned  were,  1.  That  the  holy  Scriptures  were 
'  not  the  Word  of  God.    2.  That  every  man  in  the 


*  Tliat  persons  called  Quakers  held  these  heresies,  there 
can  he  no  douht;  hut  they  were  never  held  by  that  respect- 
able and  usefd  body  of  Christians,  the  Society  of  Friends,  is 
equally  clear.  Barclay,  in  liis  Theses,  1675,  says  of  the  Scrip- 
tures:— 'They  are  the  doctrine  of  Chi-ist,  held  forth  in  pre- 
cious declarations,  spoken  and  WTitten  by  the  movings  of 
God's  Spirit.'  He  goes  on  to  say,  that  the  same  Spirit  can 
alone  guide  man  into  these  sacred  truths.  In  all  important 
doctrines,  the  difference  between  the  Quakers  and  evangelical 
professors  is  in  terms  and  not  in  things.  Their  distinguishing 
difference  relates  to  the  work  of  the  ministry. — En. 


'  world  had  the  spirit  of  Christ,  grace,  faith,  &c. 

*  3.  That  Christ  Jesus,  as  crucified,  and  dying 

*  1600  years  ago,  did  not  satisfy  divine  justice  for 
'  the  sins  of  the  people.  4.  That  Christ's  flesb 
'  and  blood  was  within  the  saints.     5.  That  the 

*  bodies  of  the  good  and  bad  that  are  buried  in  the 
'  churchyard  shall  not  arise  again.  6.  That  the 
'  resurrection  Is  past  with  good  men  already.  7. 
'  That  that  man  Jesus,  that  was  crucified  between 
'  two  thieves  on  Mount  Calvary,  in  the  land  of 
'  Canaan,  by  Jerusalem,  was  not  ascended  up  above 

*  the  starry  heavens.     8.  That  he  should  not,  even 

*  the  same  Jesus  that  died  by  the  hands  of  the  Jews, 

*  come  again  at  the  last  day,  and  as  man  judge  all 
'  nations,  <tc. 

*  125.  Many  more  vile  and  abominable  things 

*  were  In  those  days  fomented  by  them,  by  which 
'  I  was  driven  to  a  more  narrow  search  of  the 
'  Scriptures,  and  was,  through  their  light  and 
'  testimony,  not  only  enlightened,  but  greatly  con- 
'  firmed  and  comforted  in  the  truth;'  and,  as  I 
said,  the  guilt  of  sin  did  help  me  much,  for  still  as 
that  would  come  upon  me,  the  blood  of  Christ  did 
take  it  oft'  again,  and  again,  and  again,  and  that 
too,  sweetly,  according  to  the  Scriptures.  0 
friends  !  cry  to  God  to  reveal  Jesus  Christ  unto 
you ;  there  is  none  teachetb  like  him. 

126.  It  would  be  too  long  for  me  here  to  stay, 
to  tell  you  In  particular  how  God  did  set  me  down 
in  all  the  things  of  Christ,  and  how  he  did,  that 
he  might  so  do,  lead  me  Into  his  words ;  yea,  and 
also  how  he  did  open  them  unto  me,  make  them 
shine  before  me,  and  cause  them  to  dwell  with  me, 
talk  with  me,  and  comfort  me  over  and  over,  both 
of  his  own  being,  and  the  being  of  his  Son,  and 
Spirit,  and  Word,  and  gospel. 

127.  Only  this,  as  I  said  before  I  will  say  unto 
you  again,  that  in  general  he  was  pleased  to  take 
this  course  with  me ;  first,  to  sufier  me  to  be 
afflicted  with  temptation  concerning  them,  and  then 
reveal  them  to  me:  as  sometimes  I  should  lie 
under  great  guilt  for  sin,  even  crushed  to  the 
ground  therewith,  and  then  the  Lord  would  show 
me  the  death  of  Christ ;  yea,  and  so  sprinkle  my 
conscience  with  his  blood,  that  I  should  find,  and 
that  before  I  was  aware,  that  in  that  conscience 
where  but  just  now  did  reign  and  rage  the  law, 
even  there  would  rest  and  abide  the  peace  and  love 
of  God  through  Christ. 

128.  Now  had  I  an  evidence,  '  as  I  thought,  of 
my  salvation'  from  heaven,  with  many  golden 
seals  thereon,  all  hanging  in  my  sight ;  now  could 
I  remember  this  manifestation  and  the  otlicr  dis- 
covery of  grace,  with  comfort ;  and  should  often 
long  and  desire  that  the  last  day  were  come,  that 
I  might  for  ever  be  Inflamed  with  the  sight,  and 
joy,  and  communion  with  him  whose  head  was 
crowned  with  thorns,  whose  face  was  spit  on,  and 


22 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


bod}-  broken,  and  soul  made  an  offering  for  my  sins : 
for  whereas,  before,  I  lay  continually  trembling  at 
the  mouth  of  bell,  now  methought  I  was  got  so  far 
therefrom  that  I  could  not,  when  I  looked,  back, 
scarce  discern  it ;  and,  oh  !  thought  I,  that  I  were 
fourscore  years  old  now,  that  I  might  die  quickly, 
that  my  soid  might  be  gone  to  rest.* 

*  129,  But  before  I  had  got  thus  far  out  of  these 
'  my  temptations,  I  did  greatly  long  to  see  some 
'  ancient  godly  man's  experience,  who  had  writ 
'  some  hundreds  of  years  before  I  was  born ;  for 
'  those  who  had  writ  in  our  days,  I  thought,  but  I 
'  desire  them  now  to  pardon  me,  that  they  had  writ 
'  only  that  which  others  felt,  or  else  had,  through 
'  the  strength  of  their  wits  and  parts,  studied  to 
'  answer  such  objections  as  they  perceived  others 
'  were  perplexed  with,  without  going  down  tliem- 

*  selves  into  the  deep.  Well,  after  many  such 
'  longings  in  my  mind,  the  God  in  whose  hands  are 
'  all  our  days  and  ways,  did  cast  into  my  hand, 
'  one  day,  a  book  of  JMartin  Luther ;  it  was  his 

*  comment  on  the  Galatians — it  also  was  so  old 
'  that  it  was  ready  to  fall  piece  from  piece  if  I  did 
'  but  turn  it  over.  Now  I  was  pleased  much  that 
'  such  an  old  book  had  fallen  into  my  hands ;  the 
■  which,  when  I  had  but  a  little  way  perused,  I 
'  found  my  condition,  in  his  experience,  so  largely 
'  and  profoundly  handled,  as  if  his  book  had  been 
'  written  out  of  my  heart.  This  made  me  marvel ; 
'  for  thus  thought  I,  This  man  could  not  know  any- 
'  thing  of  the  state  of  Christians  now,  but  must 
'  needs  write  and  speak  the  experience  of  former 

*  days. 

•  130,  Besides,  he  doth  most  gravely,  also,  in  that 
'  book,  debate  of  the  rise  of  these  temptations, 
'  namely,  blasphemy,  desperation,  and  the  like ; 
'  showing  that  the  law  of  Moses  as  well  as  the 
'  devil,  death,  and  hell  hath  a  very  great  hand 
'  therein,  the  which,  at  first,  was  very  strange  to 
'  me  ;  but  considering  and  watching,  I  found  it  so 
'  indeed.    But  of  particulars  here  I  intend  nothing ; 

*  only  this,  methinks,  I  must  let  fall  before  all  men, 
'  I  do  prefer  this  book  of  Martin  Luther  upon  the 
'  Galatians,  excepting  the  Holy  Bible,  before  all 
'  the  books  that  ever  I  have  seen,  as  most  fit  for  a 
'  wounded  conscience. 

'131.  And  now  I  found,  as  I  thought,  that  I 
'loved  Christ  dearly;   oh!    methought  my  soul 

*  cleaved  imto  him,  my  aff"ections  cleaved  unto  him. 
'  I  felt  love  to  him  as  hot  as  fire ;  and  now,  as 
'  Job  said,  I  thought  I  should  die  in  my  nest ;  but 

*  I  did  quickly  find  that  my  great  love  was  but 
'  little,  and  that  I,  who  had,  as  I  thought,  such 


*  How  ualural  is  it  for  man  to  build  up  vaiu  hopes  of  loug 
life  1  Buuyan's  vigorous  conslitutioii.  Lad  he  enjoyed  the  free 
mr  of  liberty,  might  have  prolonged  his  pilgrimage  to  extreme 
old  age.  But  his  long  imprisonment  shortened  his  valuable 
life:  it  almost  amounted  to  legal  murder. — Ed, 


'  burning  love  to  Jesus  Christ,  could  let  him  go 
'  again  for  a  very  trifle  ;  God  can  tell  how  to  abase 
'  us,  and  can  hide  pride  from  man.  Quickly  after 
•  this  my  love  was  tried  to  purpose,' 

132.  For  after  the  Lord  had,  in  this  manner, 
thus  graciously  delivered  me  from  this  great  and 
sore  temptation,  and  had  set  me  down  so  sweetly 
in  the  faith  of  his  holy  gospel,  and  had  given  me 
such  strong  consolation  and  blessed  evidence  from 
heaven  touching  my  interest  in  his  love  through 
Christ ;  the  tempter  came  upon  me  again,  and  that 
with  a  more  grievous  and  dreadful  temptation  than 
before, 

133.  And  that  was,  To  sell  and  part  with  this 
most  blessed  Christ,  to  exchange  him  for  the 
things  of  this  life,  for  anything.  The  temptation 
lay  upon  me  for  the  space  of  a  year,  and  did  fol- 
low me  so  continually  that  I  was  not  rid  of  it  one 
day  in  a  month,  no,  not  sometimes  one  hour  in 
many  days  together,  unless  '  when'  I  was  asleep. 

134.  And  though,  in  my  judgment,  I  was  per- 
suaded that  those  who  Avere  once  elfectually  in 
Christ,  as  I  hoped,  through  his  grace,  I  had  seen 
myself,  could  never  lose  him  for  ever — for  "  the 
land  shall  not  be  sold  for  ever,  for  the  land  is 
mine,"  saith  God,t  Le.  xxv.  23 — yet  it  was  a  con- 
tinual vexation  to  me  to  think  that  I  should  have 
so  much  as  one  such  thought  within  me  against  a 
Christ,  a  Jesus,  that  had  done  for  me  as  he  had 
done ;  '  and  yet  then  I  had  almost  none  others,  but 
such  blasphemous  ones.' 

135.  But  it  was  neither  my  dislike  of  the 
thought,  nor  yet  any  desire  and  endeavour  to  resist 
it  that  in  the  least  did  shake  or  abate  the  con- 
tinuation, or  force  and  strength  thereof;  for  it  did 
always,  in  almost  whatever  I  thought,  intermix 
itself  therewith  in  such  sort  that  I  could  neither 
eat  my  food,  stoop  for  a  pin,  chop  a  stick,  or  cast 
mine  eye  to  look  on  this  or  that,  but  still  the  temp- 
tation woidd  come,  SeU  Christ  for  this,  or  sell 
Christ  for  that ;  '  sell  him,  sell  him.' 

136.  Sometimes  it  would  run  in  my  thoughts, 
not  so  little  as  a  hundred  times  together,  Sell  him, 
sell  him,  sell  him ;  against  which  I  may  say,  for 
whole  hours  together,  I  have  been  forced  to  stand 
as  continually  leaning  and  forcing  my  spii-it  against 
it,  least  haply,  before  I  were  aware,  some  wicked 
thought  might  arise  in  my  heart  that  might  con- 
sent thereto ;  and  sometimes  also  the  tempter  would 
make  mc  believe  I  had  consented  to  it,  then 
should  I  be  as  tortured  upon  a  rack  for  whole 
da^-s  together. 

137.  This  temptation  did  put  me  to  such  scares, 


f  Bunyan,  in  his  treatise  on  '  Jesus  Christ  the  Advocate,' 
admirably  sliows  the  analogy  between  the  year  of  jubilee  and 
the  Christian's  reversion  to  his  iiilicritancc,  although  dcpiived 
for  a  time  of  the  comfort  of  it  dui-ing  his  pilgrimage,  by  reason 
of  siu. — Ed, 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


23 


lest  I  should  at  some  times,  I  say,  consent  thereto, 
iind  be  overcome  therewith,  that  by  the  very  force 
of  my  mhid,  in  labouring  to  gainsay  and  resist  this 
wickedness,  my  very  body  also  would  be  put  into 
action  or  motion  by  way  of  pushing  or  thrusting 

*  with  my  hands  or  elbows,'  still  answering  as  fast 
as  the  destroyer  said.  Sell  him ;  I  will  not,  I  will 
not,  I  will  not,  I  will  not ;  no,  not  for  thousands, 
thousands,  thousands  of  worlds.  Thus  reckoning 
lest  I  should  in  the  midst  of  these  assaults,  set 
too  low  a  value  of  him,  even  until  I  scarce  well 
knew  where  I  was,  or  how  to  be  composed  again. 

'  138.  At  these  seasons  he  would  not  let  me  eat 
'  my  food  at  quiet ;  but,  forsooth,  when  I  was  set 
'  at  the  tableat  my  meat,  I  must  go  hence  to  pray ; 
'  I  must  leave  my  food  now,  and  just  now,  so 
'  counterfeit  holy  also  would  this  devil  be.  When 
'  I  was  thus  tempted,  I  should  say  in  myself.  Now 
'  I  am  at  my  meat,  let  me  make  an  end.  No, 
'  said  he,  you  must  do  it  now,  or  you  will  displease 

*  God,  and  despise  Christ.  Wherefore  I  was  much 
'  afflicted  with  these  things ;  and  because  of  the 
'  sinfulness  of  my  nature,  imagining  that  these 
'  things  were  impulses  from  God,  I  should  deny  to 
'  do  it,  as  if  I  denied  God :  and  then  should  I  be 
'  as  guilty,  because  I  did  not  obey  a  temptation 
'  of  the  devil,  as  if  I  had  broken  the  law  of  God 

*  indeed.' 

139.  But  to  be  brief,  one  morning,  as  I  did  lie 
in  my  bed,  1  was,  as  at  other  times,  most  fiercely 
assaulted  with  this  temptation,  to  sell  and  part 
with  Christ ;  the  wicked  suggestion  still  running 
in  my  mind,  Sell  him,  sell  him,  sell  him,  sell  him, 
'  sell  him,'  as  fast  as  a  man  could  speak ;  against 
which  also,  in  my  mind,  as  at  other  times,  I  an- 
swered, No,  no,  not  for  thousands,  thousands, 
thousands,  at  least  twenty  times  together.  But  at 
last,  after  much  striving,  even  until  I  was  almost 
out  of  breath,  I  felt  this  thought  pass  through  my 
heart.  Lot  him  go,  if  he  will !  and  I  thought  also, 
that  I  felt  my  heart  'freely'  consent  thereto.  '  Oh, 
the  diligence  of  Satan  I  *  Oh,  the  despcrateuess 
of  man's  heart!  ' 

140.  Now  Avas  the  battle  v.'on,  and  down  fell  I, 
as  a  bird  that  Is  shot  from  the  top  of  a  tree,  into 
great  guilt,  and  fearful  despair.  Thus  getting  out 
of  my  bed,  I  went  moping  into  the  field ;  but  God 
knows,  with  as  heavy  a  heart  as  mortal  man,  I 
think,  could  bear;  where,  for  the  space  of  two 
hours,  I  Avas  like  a  man  bereft  of  life,  and  as  now 
past  all  recovery,  and  bound  over  to  eternal  punish- 
ment. 

141.  And  withal,  that  scripture  did  seize  upon 
my  soul,  "  Or  profane  person,  as  Esau,  who  for  one 


*  He  is  a  restless,  powerful,  and  malicious  enemy;  ever 
striving  to  drive  tlie  sinner  to  desperation.  Let  the  tempted 
look  to  Jesus  the  serpent-bruiser  to  shield  him,  so  that  the 
fiery  darts  of  the  wicked  one  may  he  quenched. — Mason. 


morsel  of  meat,  sold  his  birthright ;  for  ye  know, 
how  that  afterward,  when  he  would  have  inherited 
the  blessing,  he  was  rejected;  for  he  found  no 
place  of  repentance,  though  he  sought  it  carefully 
with  tears."  lie.  xu.  ic,  17. 

'142.  Now  was  I  as  one  bound,  I  felt  myself 
'  shut  up  unto  the  judgment  to  come ;  nothing  now 
'  for  two  years  together  would  abide  with  me,  but 
'  damnation,  and  an  expectation  of  damnation ;  I 
'  say,  nothing  now  would  abide  with  me  but  this, 
'  save  some  few  moments  for  relief,  as  in  the  sequel 

*  you  will  see.' 

143.  These  words  were  to  my  soul  like  fetters 
of  brass  to  my  legs,  in  the  continual  sound  of  which 
I  went  for  several  months  together.  But  about 
ten  or  eleven  o'clock  one  day,  as  I  was  walking 
under  a  hedge,  full  of  sorrow  and  guilt,  God  knows, 
and  bemoaning  myself  for  this  hard  hap,  that  such 
a  thought  should  arise  within  me ;  suddenly  this 
sentence  bolted  in  upon  me,  The  blood  of  Christ 
remits  all  guilt.  At  this  I  made  a  stand  in  my 
spirit ;  with  that,  this  word  took  hold  upon  me, 
"  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us 
from  all  sin."  i  Jn.  i.  7. 

144.  Now  I  began  to  conceive  peace  in  my  soul, 
and  methought  I  saw  as  if  the  tempter  did  leerf  and 
steal  away  from  me,  as  being  ashamed  of  what  he 
had  done.  At  the  same  time  also  I  had  my  sin, 
and  the  blood  of  Christ  thus  represented  to  me, 
that  my  sin,  when  compared  to  the  blood  of  Christ, 
Avas  no  more  to  It,  than  this  little  clot  or  stone 
before  me,  is  to  this  vast  and  wide  field  that  here 
I  see.  This  gave  me  good  encouragement  for  the 
space  of  two  or  three  hours ;  in  Avhich  time  also, 
methought  I  saw,  by  faith,  the  Son  of  God,  as 
sufiierlng  for  my  sins  ;  but  because  it  tarried  not,  I 
therefore  sunk  in  my  spirit,  under  exceeding  guilt 
again. 

'  145.  But  chiefly  by  the  afore-mentioned  scrlp- 
'  ture,  concerning  Esau's  selling  of  his  birthright ; 
'  for  that  scripture  would  lie  all  day  long,  all  the 
'  week  long,  yea,  all  the  year  long  in  my  mind,  and 
'  hold  me  down,  so  that  I  could  by  no  means  lift 
'  up  myself ;  for  when  I  Avould  strive  to  turn  me 
'  to  this  scripture,  or  that,  for  relief,  still  that 
'  sentence  would  be  sounding  In  me,  "  For  ye  know, 
'  how  that  afterward,  when  he  woiild  have  Inherited 

*  the  blessing  -  he  found  no  place  of  repentance, 
'  though  he  sought  It  carefully  with  tears.'" 

14G.  Sometimes  also,|  I  should  have  a  touch 
from  that  in  Lu.  xxii.  32,  "  I  have  prayed  for  thee, 
that  tliy  faith  fail  not;"  but  it  Avould  not  abide 
upon  me  ;  neither  could  I  indeed,  when  I  considered 
my  state,  find  ground  to  conceive  in  the  least,  that 
there  should  be  the  root  of  that  grace  within  me, 


t  Printed  'did  hear'  in  first  edition. — Ed. 
X  Altered  to  '  indeed '  in  later  editions. — El). 


24 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNEKS. 


having  sinned  as  I  had  done.  Now  was  I  tore  and 
rent  in  heavy  case,  for  many  days  together. 

147.  Then  began  I  with  sad  and  careful  heart, 
to  consider  of  tlie  nature  and  Largeness  of  my  sin, 
and  to  search  in  the  Word  of  God,  if  I  could  in  any 
place  espy  a  word  of  promise,  or  any  encouraging 
sentence  by  Avhich  I  might  take  relief.  Wherefore 
I  began  to  consider  that  third  of  ]\rark,  All  manner 
of  sins  and  blasphemies  shall  be  forgiven  unto  the 
sons  of  men,  wherewith  soever  they  shall  blaspheme. 
Which  place,  methought,  at  a  blush,  did  contain 
a  large  and  glorious  promise,  for  the  pardon  of 
high  offences ;  but  considering  the  place  more  fully, 
I  thought  it  was  rather  to  be  understood  as  relat- 
ing more  chiefly  to  those  who  had,  while  in  a 
natural  estate,  committed  such  things  as  there  are 
mentioned ;  but  not  to  me,  who  had  not  only  re- 
ceived light  and  mercy,  but  that  had,  both  after, 
and  also  contrary  to  that,  so  slighted  Christ  as  I 
had  done. 

148.  I  feared  therefore  that  this  wicked  sin  of 
mine,  might  be  that  sin  unpardonable,  of  which  he 
there  thus  speaketh.  "  But  he  that  shall  blas- 
pheme against  the  Holy  Ghost  hath  never  for- 
giveness, but  is  in  danger  of  eternal  damnation." 
Mar.  iii.  '20.  And  I  did  the  rather  give  credit  to  this, 
because  of  that  sentence  in  the  Hebrews,  "  For  ye 
know,  how  that  afterward,  when  he  would  have 
inherited  the  blessing,  he  was  rejected ;  for  he 
found  no  place  of  repentance,  though  he  sought  it 
carefully  with  tears."  'And  this  stuck  always 
•with  me.' 

'  149.  And  now  was  I  both  a  burden  and  a 
'  terror  to  myself,  nor  did  I  ever  so  know,  as  now, 

•  what  it  was  to  be  weary  of  my  life,  and  yet  afraid 

*  to  die.  Oh,  how  gladly  now  would  I  have  been 
'  an3-body  but  myself !  Anything  but  a  man ! 
'  and  in  any  condition  but  mine  own !  for  there 
'  was  nothing  did  pass  more  frequently  over  my 
'  mind,  than  that  it  was  impossible  for  me  to  be 
'  forgiven  my  transgression,  and  to  be  saved  from 
'  wrath  to  come.' 

150.  And  now  began  I  to  labour  to  call  again 
time  that  was  past ;  wishing  a  thousand  times  twice 
told,  that  the  day  Avas  yet  to  come,  when  I  should 
be  tempted  to  such  a  sin !  concluding  with  great 
indignation,  both  against  my  heart,  and  all  assaults, 
how  I  would  rather  have  been  torn  in  pieces,  than 
found  a  consenter  thereto.  But,  alas  I  these 
thoughts,  and  wishings,  and  resolvings,  were  now 
too  late  to  help  me ;  the  thought  had  passed  my 
heart,  God  hath  let  me  go,  and  I  am  fallen.  Oh ! 
thought  I,  "that  it  was  with  me  as  in  months  past, 
us  in  the  days  u-Jieii  God  preserved  me !  "  Job  xxix.  2. 

151.  Then  again,  being  loath  and  unwilling  to 
perisli,  I  began  to  compare  my  sin  with  others,  to 
Bce  if  I  could  find  that  any  of  those  that  were 
saved  had  done  as  I  had  done.     So  I  considered 


David's  adultery  and  murder,  and  found  them 
most  heinous  crimes ;  and  those  too  committed 
after  light  and  grace  received ;  but  yet  by  con- 
sidering, I  perceived  that  his  transgressions  were 
only  such  as  were  against  the  law  of  Moses ;  from 
which  the  Lord  Christ  could,  with  the  consent  of 
his  Word,  deliver  him :  but  mine  was  against  the 
gospel ;  yea,  against  the  Mediator  thereof;  '  I  had 
sold  my  Saviour.' 

152.  Now  again  should  I  he  as  if  racked  upon 
the  wheel,*  when  I  considered,  that,  besides  the 
guilt  that  possessed  me,  I  should  be  so  void  of 
grace,  so  bewitched.  What,  thought  I,  must  it 
be  no  sin  but  this?  Must  it  needs  be  the  greai 
transgression?  Ps.  xix.  is.  Must  that  wicked  one 
touch  my  soiJ  ?  i  Jn.  v.  18.  Oh,  what  stings  did  I 
find  in  all  these  sentences ! 

•  153.  What,  thought  I,  is  there  but  one  sin  that 
'  is  unpardonable  ?  But  one  sin  that  layeth  the 
'  soul  without  the  reach  of  God's  mercy ;  and  must 
'  I  be  guilty  of  that  ?     Must  it  needs  be  that  ?     Is 

*  there  but  one  sin  among  so  many  millions  of  sins, 
'  for  which  there  is  no  forgiveness ;  and  must  I 
'  commit  this?      Oh,  unhappy  sin!      Oh,  unhappy 

*  man !  These  things  would  so  break  and  con- 
'  found  my  spirit,  that  I  could  not  tell  what  to  do ; 
'  I  thought,  at  times;  they  would  have  broke  my 
'  Avits ;  and  still,  to  aggravate  my  misery,  that 
'  would  run  in  my  mind,  "  Ye  know  how  that  after- 
'  ward,  when  he  would  have  inherited  the  blessing, 
'  he  was  rejected."     Oh!  none  knows  the  terrors 

*  of  those  days  but  myself.' 

154.  After  this  I  came  to  consider  of  Peter's  sin, 
which  he  committed  in  denying  his  master ;  and 
indeed,  this  came  nighest  to  mine,  of  any  that  I 
could  find  ;  for  he  had  denied  his  Saviour,  as  I, 
and  that  after  light  and  mercy  received ;  yea,  and 
that  too,  after  warning  given  him.  I  also  con- 
sidered, that  he  did  it  both  once  and  twice ;  and 
that,  after  time  to  consider  betwixt.  But  though 
I  put  aU  these  circumstances  together,  that,  if 
possible,  I  might  find  help,  yet  I  considered  again, 
that  his  was  but  a  denial  of  his  master,  but  mine 
was  a  selling  of  my  Saviour.  Wherefore  I  thought 
with  myself,  that  I  came  nearer  to  Judas,  thaa 
either  to  David  or  Peter. 

155.  Here  again  my  torment  would  flame  out 
and  afiiict  me ;  yea,  it  would  grind  me,  as  it  were, 
to  powder,  to  discern  the  preservation  of   God 


*  '  Rnckcd  or  broken  upon  the  wheel/  was  a  horrid  mode 
of  torturing  a  criniinal  to  Jcatli,  Ibnucrly  used  in  Frauce.  The 
sufl'erer  was  stretched  aud  made  last  upon  a  large  wheel,  Avhea 
the  executioner,  with  a  heavy  h'on  bar,  proceeded  to  break 
every  bone  in  liis  body ;  beginning  with  the  toes  and  fingers, 
and  proceeding  to  crush  those  bones  that  the  least  alTected 
life,  and  ending  by  crushing  the  skidl  into  the  brains.  How 
piercing  must  have  been  the  convictions  of  sin  upon  Bunyaii's 
soul,  to  have  led  him  to  such  a  simiJe ! — Ed. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


towards  others,  while  I  fell  into  the  snare ;  for  in 
my  thus  considering  of  other  men's  sins,  and  com- 
paring of  them  with  my  own,  I  could  evidently  see 
how  God  preserved  them,  notwithstanding  their 
wickedness,  and  would  not  let  them,  as  he  had  let 
me,  to  hecome  a  son  of  perdition, 

156.  But  oh,  how  did  my  soul,  at  this  time,  prize 
the  preservation  that  God  did  set  about  his  people ! 
Ah,  how  safely  did  I  see  them  Avalk,  whom  God 
had  hedged  in !  They  were  Avithin  his  care,  pro- 
tection, and  special  providence ;  though  they  were 
full  as  bad  as  I  by  nature ;  yet  because  he  loved 
them,  he  would  not  suffer  them  to  fall  without  the 
range  of  mercy ;  but  as  for  me,  I  was  gone,  I  had 
done  it ;  he  would  not  preserve  me,  nor  keep  me ; 
but  suffered  me,  because  I  was  a  reprobate,  to  fall 
as  I  had  done.  Now,  did  those  blessed  places, 
that  spake  of  God's  keeping  his  people,  shine  like 
the  sun  before  me,  though  not  to  comfort  me,  but 
to  show  me  the  blessed  state  and  heritage  of  those 
whom  the  Lord  had  blessed. 

'  157.  Now  I  saw,  that  as  God  had  his  hand 
'  in  all  providences  and  dispensations  that  overtook 
'  his  elect,  so  he  had  his  hand  in  all  the  tempta- 
'  tions  that  they  had  to  sin  against  him,  not  to 

*  animate  them  unto   wickedness,  but  to  choose 

*  their  temptations  and  troubles  for  them ;  and  also 

*  to  leave  them,  for  a  time,  to  such  sins  only  as 

*  might  not  destroy,  but  humble  them  ;  as  might 

*  not  put  them  beyond,  but  lay  them  in  the  way  of 
'  the  renewing  of  his  mercy.  But  oh,  what  love, 
'  what  care,  what  kindness  and  mercy  did  I  now 
'  see,  mixing  itself  with  the  most  severe  and  dread- 
'  ful  of  all  God's  ways  to  his  people !  He  would 
'  let  David,  Hezekiah,  Solomon,  Peter,  and  others 
'  fall,  but  he  would  not  let  them  fall  into  sin  un- 

*  pardonable,  nor  into  hell  for  sin.  Oh !  thought 
'  I,  these  be  the  men  that  God  hath  loved;   these 

*  be  the  men  that  God,  though  he  chastiseth  them, 
'  keeps  them  in  safety  by  him,  and  them  whom  he 
'  makes  to  abide  under  the  shadow  of  the  Almighty. 
'  But  all  these  thoughts  added  sorrow,  grief,  and 
'  horror  to  me,  as  whatever  I  now  thought  on,  it 
'  was  killing  to  me.  If  I  thought  how  God  kept 
'  his  OM'n,  that  was  killing  to  me.  If  I  thought  of 
'  howl  was  falling  myself,  that  was  killing  to  me.  As 
'  all  things  wrought  together  for  the  best,  and  to  do 
'  good  to  them  that  were  the  called,  according  to 

*  his  purpose ;  so  I  thought  that  all  things  wrought 

*  for  my  damage,  and  for  my  eternal  overthrow. ' 

158.  Then,  again,  I  began  to  compare  my  sin 
with  the  sin  of  Judas,  that,  if  possible,  I  might 
find  that  mine  differed  from  that  wliich,  in  truth,  is 
unpardonable.  And,  oh !  thought  I,  if  it  '  should 
differ  from  it,'  though  but  the  breadth  of  an  hair, 
what  a  happy  condition  is  my  soul  in !  And,  by 
considering,  I  found  that  Judas  did  his  inten- 
tionally, but  mine  was  against  my  '  prayer  and' 

VOL.  I. 


strivings ;  besides,  his  was  committed  with  much 
deliberation,  but  mine  in  a  fearful  hurry,  on  a 
sudden;  'all  this  while'  I  was  tossed  to  and  fro, 
like  the  locusts,  and  driven  from  trouble  to  sor- 
row ;  heai-ing  always  the  sound  of  Esau's  fall  in 
mine  ears,  and  of  the  dreadful  consequences  thereof. 

159.  Yet  this  consideration  about  Judas,  his  sin 
was,  for  a  while,  some  little  relief  unto  me ;  for  I 
saw  I  had  not,  as  to  the  circumstances,  trans- 
gressed so  foully  as  he.  But  this  was  quickly 
gone  again,  for,  I  thought  with  myself,  there 
might  be  more  ways  than  one  to  commit  the  un- 
pardonable sin  ;  '  also  I  thought '  that  there  might 
be  degrees  of  that,  as  well  as  of  other  transgres- 
sions ;  wherefore,  for  ought  I  yet  could  perceive, 
this  iniquity  of  mine  might  be  such,  as  might  never 
be  passed  by. 

'  160.  I  was  often  now  ashamed,  that  I  should 

*  be  like  such  an  ugly  man  as  Judas  ;  I  thought, 
'  also,  how  loathsome  I  should  be  unto  all  the  saints 
'  at  the  day  of  judgment ;  insomuch,  that  now  I 
'  could  scarce  see  a  good  man,  that  I  believed  had 

*  a  good  conscience,  but  I  should  feel  my  heart 
'  tremble  at  him,  while  I  was  in  his  presence.    Oh ! 

*  now  I  saw  a  glory  in  walking  with  God,  and  what  a 
'  mercy  it  was  to  have  a  good  conscience  before  him. 

*  161.  I  was  much  about  this  time  tempted  to 
'  content  myself,  by  receiving  some  false  opinion ; 
'  as  that  there  should  be  no  such  thing  as  a  day 
'  of  judgment,  that  we  should  not  rise  again,  and 

*  that  sin  was  no  such  grievous  thing ;  the  tempter 
'  suggesting  thus.  For  if  these  things  should  iu- 

*  deed  be  true,  yet  to  believe  otherwise,  would 
'  yield  you  ease  for  the  present.     If  you  must 

*  perish,  never  torment  yourself  so  much  before 
'  hand  ;  drive  the  thoughts  of  damning  out  of  your 

*  mind,  by  possessing  your  mind  with  some  such 

*  conclusions  that  Atheists  and  Ranters  do  use  to 
'  help  themselves  withal. 

'  162.  But,  oh!  Avhen  such  thoughts  have  led 
'  through  my  heart,  how,  as  it  were,  within  a  step, 
'  hath  death  and  judgment  been  in  my  view  I  me- 
'  thought  the  judge  stood  at  the  door,  I  was  as  if  it 
'  was  come  already ;  so  that  such  things  could  have 
'  no  entertainment.     But,  methinks,  I  see  by  this, 

*  that  Satan  will  use  any  means  to  keep  the  soul 
'  from  Christ ;  he  loveth  not  an  awakened  frame 
'  of  spirit ;  security,  blindness,  darkness,  and  error 
'  is  the  very  kingdom  and  habitation  of  the  wicked 

*  one. 

*  163.  I  found  it  hard  work  now  to  pray  to  God, 
'  because  despair  was  swallowing  me  up  ;  I  thought 
'  I  was,  as  with  a  tempest,  driven  away  from  God, 
'  for  always  when  I  cried  to  God  for  mercy,  this 
'  would  come  in.  It  is  too  late,  I  am  lost,  God  hath 
'  let  me  fall ;  not  to  my  correction,  but  condcmna- 

*  tion ;  my  sin  is  unpardonable  ;  and  I  kno\v,  con- 
'  cerning  Esau,  how  that,   after  he  had  sold  his 


26 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


'  birthriglit,  he  would  have  received  the  blessing, 

*  but  was  rejected.     About  this  time,  I  did  light 

*  on  that  dreadful  story  of  that  miserable  mortal, 

*  Francis  Spira  ;  *  a  book  that  was  to  my  troubled 

*  spirit  as  salt,  when  rubbed  into  a  fresh  wound  ; 
'  every  sentence  in  that  book,  every  groan  of  that 

*  man,  with  all  the  rest  of  his  actions  in  his  dolours, 
'  as  his  tears,  his  prayers,  his  gnashing  of  teeth, 
'  his  wringing  of  hands,  his  twining  and  twisting, 
'  languisliing  and  puiing  aAvay  under  tliat  mighty 
'  hand  of  God  that  was  upon  him,  was  as  knives 
'  and  daggers  in  my  soul ;  especially  that  sentence 

*  of  his  was  frightful  to  me,  Man  linows  the  be- 
'  ginning  of  sin,  but  who  bounds  the  issues  thereof? 

*  Then  would  the  former  sentence,  as  the  conclusion 

*  of  all,  fall  like  a  hot  thunderbolt  again  upon  my 

*  conscience;  "for  you  know  how  that  afterward, 
'  when  he  would  have  inherited  the  blessing,  he 
'  was  rejected ;  for  he  found  no  place  of  repentance, 

*  though  he  sought  it  carefuUy  with  tears."  ' 

16-i.  Then  was  I  struck  into  a  very  great  trem- 
bling, insomuch  that  at  sometimes  I  could,  for 
whole  daj's  together,  feel  my  very  body,  as  well  as 
my  mind,  to  shake  and  totter  under  the  sense  of 
the  dreadful  judg-ment  of  God,  that  should  fall  on 
those  that  have  sinned  that  most  fearful  and  un- 
pardonable sin.  I  felt  also  such  a  clogging  and 
heat  at  my  stomach,  by  reason  of  this  my  terror, 
that  I  was,  especially  at  some  times,  as  if  my 
breast  bone  would  have  split  in  sunder;  then  I 
thought  of  that  concerning  Judas,  who,  by  his 
falling  headlong,  burst  asunder,  and  all  his  bowels 
gushed  out.   Ac.  i.  IS. 

1G5.  I  feared  also  that  this  was  the  mark  that 
the  Lord  did  set  on  Cain,  even  continual  fear  and 
trembhng,  under  the  heavy  load  of  guilt  that  he 
had  charged  on  him  for  the  blood  of  his  brother 
Abel.  Thus  did  I  Avind,  and  twine,  and  shrink, 
mider  the  burden  that  was  upon  me ;  which  burden 
also  did  so  oppress  me,  that  I  could  neither  stand, 
uor  go,  nor  lie,  either  at  rest  or  quiet. 

1(J6.  Yet  that  saying  would  sometimes  come  to 
my  mind,  He  hath  received  gifts  for  the  rebellious. 
Ps.  ixYiU.  IS.  "The  rebellious,"  thought  I;  why, 
surely  they  are  such  as  once  were  uuder  subjection 
to  their  prince,  even  those  who,  after  they  have 
sworn  subjection  to  his  government,  have  taken  up 
arms  against  him ;  '  and  this,  thought  I,  is  my 

*  '  A  Relation  of  the  Fearful  Estate  of  Francis  Spira.' 

'  Here  sec  a  soul  that's  all  despair;  a  niau 
All  hell;  a  sj>irit  all  wouuds. 
Header,  would'st  see  wliat  m:iy  you  never  feci. 
Despair,  racks,  torments,  wliips  of  burning  steel? 
Behold  tills  niau,  this  I'uiuacc,  in  whose  heart, 
Siu  hath  created  helL' 

From  the  address  to  the  rcadir,  in  a  copy  of  this  a'wful  nar- 
rative in  possession  of  the  Editor.  Spii-a  was  filled  with 
remorse  and  despair  for  having  heen.  induced,  hy  improper 
motives,  to  hccome  a  papist. — Ed. 


'  very  condition ;  once  I  loved  him,  feared  him, 
'  served  him  ;  but  now  I  am  a  rebel ;  I  have  sold 
'  him,  I  have  said,  Let  him  go  if  he  Avill ;  but  yet 
'  he  has  gifts  for  rebels,  and  then  why  not  forme?' 

167.  This  sometimes  I  thought  on,  and  should 
labour  to  take  hold  thereof,  that  some,  though 
small,  refreshment  might  have  been  conceived  by 
me ;  but  in  this  also  I  missed  of  my  desire,  I  was 
driven  with  force  beyond  it,  'I  was'  like  a  man 
that  is  going  to  the  place  of  execution,  even  by 
that  j^lace  where  he  would  fain  creep  in  and  hide 
himself,  but  may  not. 

168.  Again,  after  I  had  thus  considered  the 
sins  of  the  saints  in  particular,  and  found  mine 
went  beyond  them,  then  I  began  to  think  thus  with 
myself:  Set  the  case  I  should  put  all  theirs  together, 
and  mine  alone  against  them,  might  I  not  then  find 
some  encouragement  ?  For  if  mine,  though  bigger 
than  any  one,  yet  should  but  be  equal  to  all,  then 
there  is  hopes ;  for  that  blood  that  hath  virtue 
enough  *  in  it '  to  wash  away  all  theirs,  hath  also 
virtue  enough  in  it  to  do  away  mine,  though  this  one 
be  full  as  big,  if  no  bigger,  than  all  theirs.  Here, 
again,  I  should  consider  the  sin  of  David,  of 
Solomon,  of  Manasseh,  of  Peter,  and  the  rest  of 
the  great  offenders ;  and  should  also  labour,  what 
I  might  with  fairness,  to  aggravate  and  heighten 
their  sins  by  several  circumstances :  but,  alas !  it 
was  all  in  vain.t 

'  169.  I  should  think  with  myself  that  David 

*  shed  blood  to  cover  his  adultery,  and  that  by  the 
'  sword  of  the  children  of  Ammon ;  a  work  that 
'  could  not  be  done  but  by  continuance  and  deliber- 
'  ate  contrivance,  which  was  a  great  aggravation 
'  to  his  sin.  But  then  this  woidd  turn  upon  me : 
'  Ah !  but  these  were  but  sins  against  the  law, 
'  from  which  there  was  a  Jesus  sent  to  save  them ; 
'  but  yours  is  a  sin  against  the  Saviour,  and  who 
'  shall  save  you  from  that  ? 

*  170.  Then  I  thought  on  Solomon,  and  how  he 

*  sinned  in  loving  strange  women,  in  falling  away 
'  to  their  idols,  in  building  them  temples,  in  doing 

*  this  after  light,  in  his  old  age,  after  great  mercy 
'  received ;  but  the  same  conclusion  that  cut  me 

*  off  in  the  former  consideration,  cut  me  off  as  to 
'  this  ;  namely,  that  all  those  were  but  sins  against 
'  the  law,  for  which  God  had  provided  a  remedy ; 
'  but  I  had  sold  my  Saviour,  and  thei'e  now 
'  remained  no  more  sacrifice  for  sin. 

'  171.  I  would  then  add  to  those  men's  sins,  the 
'  sins  of  Manasseh,  how  that  he  buUt  altars  for 

f  No  Christian  minister  ever  dwelt  more  richly  on  the 
'  Saint's  Knowledge  of  Christ's  Love '  than  Bunyan,  See 
vol.  ii.  p.  1.  It  was  the  result  of  this  soul-harrowing  experi- 
ence. He  there  shows  its  heights  exceeding  the  highest  hea- 
vens, depths  below  the  deepest  hell,  lengths  and  breadths 
beyond  comprehension.  That  treatise  ought  to  be  read  and 
chei'ished  by  every  trembling  behever. — Ed. 


GEACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


27 


*  idols  in  tlie  house  of  tlie  Lord ;  he  also  observed 
'  times,  used  enchantment,  had  to  do  with  wizards, 
'  Avas  a  wizard,  had  his  familiar  spirits,  burned 
'  his  children  in  the  fire  in  sacrifice  to  devils,  and 
'  made  the  streets  of  Jerusalem  run  down  with  the 

*  blood  of  innocents.  These,  thought  I,  are  great 
'  sins,  sins  of  a  bloody  colour ;  jea,  it  Avould  turn 
'  again  upon  me :  They  are  none  of  them  of  the 
'  nature  of  yours ;  you  have  parted  with  Jesus,  you 

*  have  sold  your  Saviour.' 

172.  This  one  consideration  would  always  Mil 
my  heart,  My  sin  was  point  blank  against  my 
Saviour ;  and  that  too,  at  that  height,  that  I  had 
m  my  heart  said  of  him.  Let  him  go  if  he  will. 
Oh !  methought,  this  sin  was  bigger  than  the  sins 
of  a  country,  of  a  kingdom,  or  of  the  whole  world, 
no  one  pardonable,  nor  all  of  them  together,  was 
able  to  equal  mine ;  mine  outwent  them  every  one. 

173.  Now  I  should  find  my  mind  to  flee  from 
God,  as  from  the  face  of  a  dreadful  judge  ;  yet  this 
was  my  torment,  I  could  not  escape  his  hand :  "  It 
is  a  fearful  thing  to  fall  into  the  hands  of  the  living- 
God."  He.  X.  31.  But  blessed  be  his  grace,  that 
scripture,  in  these  fiying  sins,*  woidd  call  as  run- 
ning after  me,  "  I  have  blotted  out,  as  a  thick 
cloud,  thy  transgressions ;  and,  as  a  cloud,  thy 
sins:  return  unto  me,  for  I  have  redeemed  thee." 
Is.  xiiv.  22.  This,  I  sa}'-,  vrould  come  in  upon  my 
mind,  when  I  was  fleeing  from  the  face  of  God; 
for  I  did  flee  from  his  face,  that  is,  my  mind  and 
spirit  fled  before  him ;  by  reason  of  his  highness,  I 
could  not  endure ;  then  would  the  text  cry,  "Retiirn 
unto  me  ;"  it  would  cry  aloud  with  a  very  great 
voice,  "  Return  unto  me,  for  I  have  redeemed 
thee."  Ladee'd,  this  would  make  me  make  a  little 
stop,  and,  as  it  were,  look  over  my  shoulder  be- 
hind me,  to  see  if  I  could  discern  that  the  God  of 
grace  did  follow  me  with  a  pardon  in  his  hand,  but 
1  could  no  sooner  do  that,  but  all  would  be  clouded 
and  darkened  again  by  that  sentence,  "  For  you 
know  how  that  afterwards,  when  he  would  have 
inherited  the  blessing,  he  found  no  place  of  rejient- 
ance,  though  he  sought  it  carefully  with  tears." 
Wherefore  I  could  not  return,  but  fled,  though  at 
sometimes  it  cried,  "Return,  return,"  as  if  it  did 
holloa  after  me.  But  I  feared  to  close  in  there- 
with, lest  it  should  not  come  from  God ;  for  that 
otlier,  as  I  said,  was  stiU  sounding  in  my  con- 
science, "For  you  know  how  that  afterwards, 
when  he  would  have  inherited  the  blessing,  he  was 
rejected,"  he. 

'  174.  Once  as  I  was  walking  to  and  fro  in  a 
'  good  man's  shop,  bemoaning  of  myself  in  my 
'  sad  and  doleful  state,  afilicting  myself  with  sclf- 
'  abhorrence  for  this  wicked  and  ungodly  thought ; 
'  lamenting,  also,  this  hard  hap  of  mine,  for  that 


*  Altered,  in  later  cditious,  to  '  flying  flts.' — Ed, 


I  should  commit  so  great  a  sin,  greatly  fearing  I 
should  not  be  pardoned ;  praying,  also,  in  my 
heart,  that  if  this  sin  of  mine  did  difi'er  from  that 
against  the  Holy  Ghost,  the  Lord  Avould  show  it 
me.  And  being  now  ready  to  sink  with  fear, 
suddenly  there  was,  as  if  there  had  rushed  in  at 
the  window,  the  noise  of  wind  upon  me,  but  very 
pleasant,  and  as  if  I  heard  a  voice  speaking. 
Didst  ever  refuse  to  be  justified  by  the  blood  of 
Christ  ?  And,  withal  my  whole  life  and  pro- 
fession past  was,  in  a  moment,  opened  to  me, 
wherein  I  was  made  to  see  that  designedly  I 
had  not;  so  my  heart  answered  groaningly,  No. 
Then  fell,  with  power,  that  word  of  God  upon 
me,  "  See  that  ye  refuse  not  him  that  speaketh." 
He.  xii.  25.  This  made  a  strange  seizure  upon  my 
spirit ;  it  brought  light  with  it,  and  commanded 
a  silence  in  my  heart  of  all  those  tumultuous 
thoughts  that  before  did  use,  like  masterless  hell- 
hounds, to  roar  and  bellow,  and  make  a  hideous 
noise  within  me.  It  showed  me,  also,  that  Jesus 
Christ  had  yet  a  word  of  grace  and  mercy  for 
me,  that  he  had  not,  as  I  had  feared,  quite  for- 
saken and  cast  oft'  my  soul ;  yea,  this  was  a  kind 
of  a  chide  for  my  proneness  to  desperation ;  a 
kind  of  a  threatening  me  if  I  did  not,  notwithstand- 
ing my  sins  and  the  heinousness  of  them,  venture 
my  salvation  upon  the  Son  of  God.  But  as  to 
my  determining  about  this  strange  dispensation, 
what  it  was  I  knew  not ;  or  from  whence  it  came  I 
know  not.  I  have  not  yet,  in  twenty  years'  time, 
been  able  to  make  a  judgment  of  it ;  I  thought 
then  what  here  I  shall  be  loath  to  speak.  But 
verily,  that  sudden  rushing  wind  was  as  if  an  angel 
had  come  upon  me  ;  but  both  it  and  the  salvation 
I  will  leave  until  the  day  of  judgment ;  only  this 
I  say,  it  commanded  a  great  calm  in  my  soul,  it 
persuaded  me  there  might  be  hope  ;  it  showed  me, 
as  I  thought,  what  the  sin  unpardonable  was,  and 
that  my  soul  had  yet  the  blessed  privilege  to  flee  to 
Jesus  Christ  for  mercy  But,  I  say,  concerning 
this  dispensation,  I  know  not  what  yet  to  say  unto 
it;  which  was,  also,  in  truth,  the  cause  that,  at 
first,  I  did  not  speak  of  it  in  the  book  ;  I  do  now, 
also,  leave  it  to  be  thought  on  by  men  of  sound 
judgment.  I  lay  not  the  stress  of  my  salvation 
thereupon,  but  upon  the  Lord  Jesus,  in  the  pro- 
mise ;  yet,  seeing  I  am  here  unfolding  of  my  secret 
things,  I  thought  it  might  not  be  altogether  inex- 
pedient to  let  this  also  show  itself,  though  I  cannot 
now  relate  the  matter  as  there  I  did  experience 
it.  This  lasted,  in  the  savour  of  it,  for  about  tlu-ec 
or  four  days,  and  then  I  began  to  mistrust  and  to 
despair  again,  t 


f  Internal  conflicts,  dreams,  or  visions  o/tff/i(  not  to  be  the 
source  of  peace  or  of  bitterness  to  tlic  soul.  If  they  drive  11s 
to  Christ,  wc  may  hope  that  they  are  from  heaven  for  our 


28 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


'  175.  Wherefore,  still  my  life  hung  in  doubt 
'  before  nie,  not  knowing  Avhich  way  I  should  tip ; 
'  only  this  I  found  my  soul  desire,  even  to  cast 
'  itself  at  the  foot  of  grace,  by  prayer  and  suppli- 
'  cation.     But,   oh!   it  was  hard  for  me  now  to 

*  bear  the  face  to  pray  to  this  Christ  for  mercy, 

*  against  whom  I  had  thus  most  vilely  sinned ;  it 
'  was  hard  work,  I  say,  to  offer  to  look  him  in 

*  the  face  against  whom  I  had  so  vilely  sinned ; 
'  and,  indeed,  I  have  found  it  as  difficult  to  come 
'  to  God  by  prayer,  after  backsliding  from  him,  as 
'  to  do  any  other  thing.     Oh,  the  shame  that  did 

*  now  attend  me !  especially  when  I  thought  I  am 

*  now  a-going  to  pray  to  him  for  mercy  that  I  had 

*  so  lightly  esteemed  but  a  while  before !   I  was 

*  ashamed,  yea,  even  confounded,  because  this  vil- 
'  lany  had  been  committed  by  me  ;  but  I  saw  there 
'  was  but  one  way  with  me,  I  must  go  to  him  and 
'  humble  myself  unto  him,  and  beg  that  he,  of  his 

*  wonderful  mercy,  would  show  pity  to  me.  and 
'  have  mercy  upon  my  wretched  sinful  soul. 

'  176.  Which,  when  the  tempter  perceived.  He 
'  strongly  suggested  to  me.  That  I  ought  not  to 
'  pray  to  God ;  for  prayer  was  not  for  any  in  my 

*  case,  neither  could  it  do  me  good,  because  I  had 
'  rejected  the  Mediator,  by  whom  all  prayer  came 
'  with  acceptance  to  God  the  Father,  and  without 
'  whom  no  prayer  could  come  into  his  presence. 
'  Wherefore,  now  to  pray  is  but  to  add  sin  to  sin ; 
'  yea,  now  to  pray,  seeing  God  has  cast  you  off, 

*  is  the  next  way  to  anger  and  offend  him  more 

*  than  you  ever  did  before. 

'  177.  For  God,  saith  he,  hath  been  weary  of 

*  you  for  these  several  years  already,  because  you 

*  are  none  of  his ;  your  bawlings  in  his  ears  hath 
'  been  no  pleasant  voice  to  him ;  and,  therefore,  he 

*  let  you  sin  this  sin,  that  you  might  be  quite  cut 
'  off ;  and  will  you  pray  still  ?  This  the  devil 
'  urged,    and   set  forth  that,   in  Numbers,  when 

*  Moses  said  to  the  children  of  Israel,  That  because 
'  they  would  not  go  up  to  possess  the  laud  when 

*  God  would  have  them,  therefore,  for  ever  after, 

*  God  did  bar  them  out  from  thence,  though  they 

*  prayed  they  might,  with  tears.  Ku.  siv.  36,  37,  i,c. 

'  178.  As  it  is  said  in  another  place,  Ex.  xxi.  14, 

*  the  man  that  sins  presumptuously  shall  be  taken 

*  from  God's  altar,  that  he  may  die  ;  even  as  Joab 

*  was  by  King  Solomon,  when  he  thought  to  find 

*  shelter  there,  1  kl  ii.  2S,  &,c.     These  places  did 

*  pinch  me  very  sore  ;  yet,  my  case  being  desper- 
'  ate,  I  thouglit  with  myself  I  can  but  die ;  and 

*  if  it  must  be  so,  it  shall  once  be  said,  that  such 


relief;  bat  if  their  tendency  is  to  despair,  by  undervaluing 
the  blood  of  atonement,  or  to  lasciviousness,  they  are  from 
Satan.  Our  real  dependence  must  be  upon  '  a  more  sure 
word  of  prophecy :'  if  we  are  well-grounded  in  the  promises, 
it  will  save  us  from  many  harassing  doubts  and  fears  wliich 
arise  from  a  reliance  upon  oiu-  feelings. — Ed. 


*  an  one  died  at  the  foot  of  Christ  in  prayer.*  This 
'  I  did,  but  with  great  difficulty,  God  doth  know  ; 

*  and  that  because,  together  with  this,  still  that 
'  saying  about  Esau  would  be  set  at  ray  heart, 
'  even  like  a  flaming  sword,  to  keep  the  way  of  the 
'  tree  of  life,  lest  I  should  taste  thereof  and  live. 

*  Oh !  who  knows  how  hard  a  thing  I  found  it  to 

*  come  to  God  in  prayer. 

*  179.  I  did  also  desire  the  prayers  of  the  people 
'  of  God  for  me,  but  I  feared  that  God  would  give 
'  them  no  heart  to  do  it ;  yea,  I  trembled  in  my 
'  soul  to  think  that  some  or  other  of  them  would 
'  shortly  tell  me,  that  God  had  said  those  words  to 

*  them  that  he  once  did  say  to  the  prophet  concern- 
'  ing  the  children  of  Israel,  "  Pray  not  thou  for  this 

*  people,"  for  I  have  rejected  them.  Je.  xL  14.  So, 
'  pray  not  for  him,  for  I  have  rejected  him.  Yea, 
'  I  thought  that  he  had  whispered  this  to  some  of 

*  them  already,  only  they  durst  not  tell  me  so, 

*  neither  durst  I  ask  them  of  it,  for  fear,  if  it 

*  should  be  so,  it  would  make  me  quite  besides 

*  myself.  Man  knows  the  beginning  of  sin,  said 
'  Spira,  but  who  bounds  the  issues  thereof  ?  ' 

180.  About  this  time  I  took  an  opportunity  to 
break  my  mind  to  an  ancient  Christian,  and  told 
him  all  my  case ;  I  told  him,  also,  that  I  was 
afraid  that  I  had  sinned  the  sin  against  the  Holy 
Ghost ;  and  he  told  me  he  thought  so  too.  Here, 
therefore,  I  had  but  cold  comfort ;  but,  talking  a 
little  more  with  him,  I  found  him,  though  a  good 
man,  a  stranger  to  much  combat  with  the  devil. 
Wherefore,  I  went  to  God  again,  as  well  as  I 
could,  for  mercy  still. 

181.  Now,  also,  did  the  tempter  begin  to  mock 
me  in  my  misery,  saying,  that,  seeiag  I  had  thus 
parted  with  the  Lord  Jesus,  and  provoked  him  to 
displeasure,  who  would  have  stood  between  my 
soul  and  the  flame  of  devouring  fire,  there  was 
now  but  one  way,  and  that  was,  to  pray  that  God 
the  Father  would  be  the  Mediator  betwixt  his  Sou 
and  me,  that  we  might  be  reconciled  again,  and 
that  I  might  have  that  blessed  benefit  in  him  that 
his  blessed  saints  enjoyed. 

182.  Then  did  that  scripture  seize  upon  my 
soul,  He  is  of  one  mind,  and  who  can  turn  him  ? 
Oh !  I  saw  it  was  as  easy  to  persuade  him  to  make 
a  new  world,  a  new  covenant,  or  new  Bible,  be- 
sides that  we  have  already,  as  to  pray  for  such  a 
thing.  This  was  to  persuade  him  that  what  he 
had  done  already  was  mere  folly,  and  persuade 
with  him  to  alter,  yea,  to  disaimul,  the  whole  way 
of  salvation ;  aud  then  would  that  saying  rend  my 
soul  asunder,  "  Neither  is  there  salvation  in  any 

*  That  a  poor  penitent  should  perish  at  the  feet  of  Jesus  is 
an  utter  impossibility.  God,  when  manifest  in  the  flesh, 
decreed,  that  '  Whosoever  cometh  uuto  me,  I  vnB.  in  no  wise 
cast  out.'  '  I  will  give  him  rest.'  His  Word  must  stand  fast 
for  ever. — Ed. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


29 


other :  for  there  is  none  other  name  under  heaven, 
given  among  men,  whereby  we  must  be  saved." 

Ac.  ir.  12. 

'  183.  Now,  the  most  free,  and  full,  and  gra- 
'  cious  words  of  the  gospel  were  the  greatest  tor- 
'  ment  to  me ;  yea,  nothing  so  afflicted  me  as  the 

*  thoughts  of  Jesus  Christ,  the  remembrance  of  a 

*  Saviour ;  because  I  had  cast  him  off,  brought 

*  forth  the  villany  of  my  sin,  and  my  loss  by  it  to 

*  mind ;  nothing  did  twinge  my  conscience  like 
'  this.  Every  time  that  1  thought  of  the  Lord 
'  Jesus,  of  his  grace,   love,    goodness,    kindness, 

*  gentleness,  meekness,  death,  blood,  promises  and 
'  blessed  exhortations,  comforts  and  consolations, 
'  it  Avent  to  my  soul  like  a  sword ;  for  still,  unto 
'  these  my  considerations  of  the  Lord  Jesus,  these 

*  thoughts  would  make  place  for  themselves  in  my 
'  heart ;  aye,  this  is  the  Jesus,  the  loving  Saviour, 

*  the  Son  of  God,  whom  thou  hast  parted  Avith, 
'  whom  you  slighted,  despised,  and  abused.  This 
'  is  the  only  Saviour,  the  only  Redeemer,  the  only 

*  one  that  could  so  love  sinners  as  to  wash  them 
'  from  their  sins  in  his  own  most  precious  blood;  but 
'  you  have  no  part  nor  lot  in  this  Jesus,  you  have 
'  put  him  from  you,  you  have  said  in  your  heart, 
'  Let  him  go  if  he  will.  Now,  therefore,  you  are 
'  severed  from  him  ;  you  have  severed  yourself 
'  from  him.  Behold,  then,  his  goodness,  but  your- 
'  self  to  be  no  partaker  of  it.  Oh,  thought  I, 
'  what  have  I  lost !  What  have  I  parted  with ! 
'  What  have  I  disinherited  my  poor  soul  of!  Oh! 
'  it  is  sad  to  be  destroyed  by  the  grace  and  mercy 
'  of  God ;  to   have  the   Lamb,  the  Saviour,  turn 

*  lion  and  destroyer.  Re.  i-i.*  I  also  trembled,  as  I 
'  have  said,  at  the  sight  of  the  saints  of  God,  espe- 
'  cially  at  those  that  greatly  loved  him,  and  that 

*  made  it  their  business  to  walk  continually  with 
'  him  in  this  world;  for  they  did,  both  in  their 

*  words,  their  carriages,  and  all  their  expressions 

*  of  tenderness  and  fear  to  sin  against  their  pre- 
'  cious  Saviour,  condemn,  lay  guilt  upon,  and  also 
'  add  continual  affliction  and  shame  unto  my  soul. 
'  The  dread  of  them  was  upon  me,  and  I  trembled 

*  at  God's  Samuels,  i  Sa.  xri.  4.' 

184.  Now,  also,  the  tempter  began  afresh  to 
mock  my  soul  another  way,  saying  that  Christ, 
indeed,  did  pity  my  case,  and  Avas  sorry  for  my 
loss ;  but  forasmuch  as  I  had  sinned  and  trans- 
gressed, as  I  had  done,  he  could  by  no  means  help 
me,  nor  save  me  from  what  I  feared ;  for  my  sin 
was  not  of  the  nature  of  theirs  for  Avhom  he  bled 
and  died,  neither  was  it  counted  Avith  those  that 
Avere  laid  to  his  charge  when  he  hanged  on  the 
tree.      Therefore,   unless  he   should  come   down 

*  How  soul-rending  a  thought !  hut  it  can  only  he  the  case 
with  those  who  continue  to  their  death  despisinr/  the  Saviour. 
Those  who  love  him  are  kept  by  almighty  power,  everlasting 
love,  and  irresistible  grace. — Ed. 


from  heaven  and  die  anew  for  this  sin,  though, 
iudeed,  he  did  greatly  pity  me,  yet  I  could  havo 
no  benefit  of  him.  These  things  may  seem  ridi- 
culous to  others,  even  as  ridiculous  as  they  Avero 
in  themselves,  but  to  me  they  Avere  most  torment- 
ing cogitations;  every  of  them  augmented  my 
misery,  that  Jesus  Christ  should  have  so  much 
love  as  to  pity  me  Avhen  he  could  not  help  me ; 
nor  did  I  think  that  the  reason  why  he  could  not 
help  me  Avas  because  his  merits  Avere  Aveak,  or  his 
grace  and  salvation  spent  on  them  already,  but 
because  his  faithfulness  to  his  threatening  Avould 
not  let  him  extend  his  mercy  to  me.  Besides,  I 
thought,  as  I  have  already  hinted,  that  my  sin 
was  not  within  the  bouuds  of  that  pardon  that  was 
Avrapped  up  in  a  promise ;  and  if  not,  then  I  knew 
assuredly,  that  it  was  more  easy  for  heaven  and 
earth  to  pass  away  than  for  me  to  have  eternal 
life.  So  that  the  ground  of  all  these  fears  of  mine 
did  arise  from  a  steadfast  belief  that  I  had  of  the 
stability  of  the  holy  Word  of  God,  and,  also,  from 
my  being  misinformed  of  the  nature  of  my  sin. 

185.  But,  oh!  hoAV  this  Avould  add  to  my  afflic- 
tion, to  conceit  that  I  should  be  guilty  of  such  a 
sin  for  Avhich  he  did  not  die.  These  thoughts 
Avould  so  confound  me,  and  imprison  me,  and  tie 
me  up  from  faith,  that  I  kneAV  not  Avhat  to  do ; 
but,  oh !  thought  I,  that  he  Avould  come  doAvu 
again!  Oh!  that  the  work  of  man's  redemption 
Avas  yet  to  be  done  by  Christ!  Hoav  Avould  I  pray 
him  and  entreat  him  to  count  and  reckon  this  sin 
amongst  the  rest  for  Avhich  he  died!  But  this 
scripture  Avould  strike  me  doAvn  as  dead,  "  Christ 
being  raised  from  the  dead  dieth  no  more ;  death 
hath  no  more  dominion  over  him."  Ro.  vi.  o.f 

186.  Thus,  by  the  strange  and  unusual  assaults 
of  the  tempter,  was  my  soul,  like  a  broken  vessel, 
driven  as  Avitli  the  Avinds,  and  tossed  sometimes 
headlong  into  despair,  sometimes  upon  the  cove- 
nant of  Avorks,  and  sometimes  to  Avish  that  the 
noAv  covenant,  and  the  conditions  thereof,  might, 
so  far  forth  as  I  thought  myself  concerned,  be 
turned  another  way  and  changed.  But  in  all  these 
I  was  but  as  those  that  justle  against  the  rocks ; 
more  broken,  scattered,  and  rent.  Oh,  the  un- 
thought  of  imaginations,  frights,  fears,  and  terrors 
that  are  affected  by  a  thorough  application  of  guilt, 
yielded  to  desperation !  this  is  the  man  that  hath 
"his  dAvelling  among  the  tombs"  with  the  dead; 
that  is,  always  crying  out  and  "  cutting  himself 
with  stones. "  Mar.  V.  2-5.  But  I  say,  all  in  vain ; 
desperation  Avill  not  comfort  him,  the  old  covenant 
Avill  not  save  him;  nay,  heaven  and  earth  shall 

t  Happy  would  it  be  for  tempted  souls,  in  their  distress,  to 
look  simply  to  the  declarations  and  promises  of  God  in  the 
Word;  we  there  find  salvation  completed  by  Christ.  Our 
duty  is  to  look  in  faith  and  prayer  to  the  Spii'it  of  God  for  the 
application  and  comfort  of  it. — Miuon, 


30 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


pass  away  before  one  jot  or  tittle  of  the  the  Word 
and  law  of  grace  shall  fall  or  he  removed.  This 
I  saw,  this  I  felt,  and  nndor  this  I  groaned ;  yet 
this  advantage  I  got  thcrchy,  namely,  a  farther 
confirmation  of  the  certainty  of  the  way  of  salva- 
tion, and  that  the  Scriptures  were  the  Word  of 
God!  Oh!  I  cannot  now  express  what  then  I 
saw  and  felt  of  the  steadiness  of  Jesus  Christ,  the 
rock  of  man's  salvation;  Avhat  was  done  could  not 
be  imdonc,  added  to,  nor  altered.  I  saw,  indeed, 
that  sin  might  drive  the  soul  beyond  Christ,  even 
the  sin  which  is  unpardonable ;  but  woe  to  him 
that  was  so  driven,  for  the  Word  would  shut  him 
out. 

187.  Thus  was  I  always  sinking,  whatever  I 
did  think  or  do.  So  one  day  I  walked  to  a  neigh- 
bouring town,  and  sat  down  xtpon  a  settle  in  the 
street,  and  fell  into  a  very  deep  pause  about  the 
most  fearful  state  my  sin  had  brought  me  to ;  and, 
after  long  musing,  I  lifted  up  my  head,  but  me- 
thought  I  saw  as  if  the  sun  that  shineth  in  ihe 
heavens  did  grudge  to  give  light,  and  as  if  the  very 
stones  in  the  street,  and  tiles  upon  the  houses,  did 
bend  themselves  against  me  ;  methought  that  they 
all  combined  together  to  banish  me  out  of  the 
world ;  I  was  abhorred  of  them,  and  unfit  to  dwell 
among  them,  or  be  partaker  of  their  benefits,  be- 
cause I  had  sinned  against  the  Saviour.  0  how 
happy,  now,  was  every  creature  over  [what]  I 
was ;  for  they  stood  fast  and  kept  their  station, 
but  I  was  gone  and  lost. 

188.  Then  breaking  out  in  the  bitterness  of  my 
soul,  I  said  'to  myself,'  with  a  grievous  sigh, 
How  can  God  comfort  such  a  wretch  as  I  '^  I  had 
no  sooner  said  it  but  this  returned  upon  me,  as  an 
echo  doth  answer  a  voice,  This  sin  is  not  unto 
death.  At  which  I  was  as  if  I  had  been  raised 
out  of  a  grave,  and  cried  out  again.  Lord,  how 
couldest  thou  find  out  such  a  word  as  this  ?  for  I 
was  filled  Avith  admiration  at  the  fitness,  and,  also, 
at  the  unexpectedness  of  the  sentence,  '  the  fit- 
'  ness  of  the  Word,  the  rightness  of  the  timing  of 

•  it,  the  power,  and  sweetness,  and  light,  and  glory 
'  that  came  with  it,  also,  was  marvellous  to  me 

•  to  find.     I  was  now,  for  the  time,  out  of  doubt 

•  as  to  that  about  which  I  so  much  was  in  doubt 
'  before  ;  my  fears  before  were,  that  my  sin  was  not 
'  pardonable,  and  so  that  I  had  no  right  to  pray, 
'  to  repent,  ic,  or  that  if  I  did,  it  Avould  be  of 
'  no  advantage  or  profit  to  me.  But  now,  thoug-lit 
'  I,  if  this  sin  is  not  unto  death,  then  it  is  pardon- 
*able;  therefore,  from  this  I  have  encouragement 
'  to  come  to  God,  by  Christ,  for  mercy,  to  consider 
'  the  promise  of  forgiveness  as  that  which  stands 

•  with  open  arms  to  receive  mc,  as  well  as  others. 
'  This,  therefore,  was  a  great  easement  to  my  mind; 

•  to  wit,  that  my  sia  was  pardonable,  that  it  was  not 

•  the  sin  unto  death,  i  Jn.  v.  ic,  17.     None  but  those 


'  that  know  what  my  trouble,  by  their  own  expe- 
'  rience,  was,  can  tell  what  relief  came  to  my  soiil 
'  by  this  consideration  ;  it  was  a  release  to  me  from 

*  my  former  bonds,  and  a  shelter  from  my  former 

*  storm.     I  seemed  now  to  stand  upon  the  same 

*  ground  with  other  sinners,  and  to  have  as  good 

*  right  to  the  Word  and  prayer  as  any  of  them.'* 

189.  Now,  '  I  say,'  I  was  in  hopes  that  my  sia 
was  not  unpardonable,  but  that  there  might  be 
hopes  for  me  to  obtain  forgiveness.  But,  oh,  how 
Satan  did  now  lay  about  him  for  to  bring  me  down 
again !  But  he  could  by  no  means  do  it,  neither 
this  day  nor  the  most  part  of  the  next,  for  this 
sentence  stood  like  a  mill- post  at  my  back ;  yet, 
towards  the  evening  of  the  next  day,  I  felt  this 
word  begin  to  leave  me  and  to  withdraw  its  sup- 
portation  from  me,  and  so  I  returned  to  my  old 
fears  again,  but  with  a  gi'eat  deal  of  grudging  and 
peevishness,  for  I  feared  the  sorrow  of  despair; 
'  nor  could  my  faith  now  longer  retain  this  word.* 

190.  But  the  next  day,  at  evening,  being  under 
many  fears,  I  went  to  seek  the  Lord ;  and  as  I 
prayed,  I  cried,  '  and  my  soul  cried '  to  him  in 
these  words,  with  strong  cries: — 0  Lord,  I  beseech 
thee,  show  me  that  thou  hast  loved  me  with  ever- 
lasting love.  Je.  xsxi.  3.  I  had  no  sooner  said  it  but, 
with  sweetness,  this  returned  upon  me,  as  an  echo 
or  sounding  again,  "  I  have  loved  thee  with  an 
everlasting  love."  Now  I  went  to  bed  at  quiet; 
also,  when  I  awaked  the  next  morning,  it  was 
fresh  upon  my  soul — *  and  I  believed  it. ' 

191.  But  yet  the  tempter  left  me  not;  for  it 
could  not  be  so  little  as  an  hundred  times  that  he 
that  day  did  labour  to  break  my  peace.  Oh !  the 
combats  and  conflicts  that  I  did  then  meet  with 
as  I  strove  to  hold  by  this  word;  that  of  Esau 
would  fly  in  my  face  like  to  lightning.  I  should 
be  sometimes  up  and  down  twenty  times  in  an  hour, 
yet  God  did  bear  me  up  and  keep  my  heart  upon 
this  word,  from  which  I  had  also,  for  several  days 
together,  very  much  sweetness  and  comfortable 
hopes  of  pardon ;  for  thus  it  was  made  out  to  me, 
I  loved  thee  whilst  thou  wasx  committing  this 
sin,  I  loved  thee  before,  I  love  thee  still,  and  I 
will  love  thee  for  ever. 

192.  Yet  I  saw  my  sin  most  barbarous,  and  a 
filthy  crime,  and  could  not  but  conclude,  and  that 
with  great  shame  and  astonishment,  that  I  had 
horribly  abused  the  holy  Son  of  God ;  wherefore 
I  felt  my  soul  greatly  to  love  and  pity  him,  and 
my  bowels  to  yearn  towards  him ;  for  I  saw  he 
was  still  my  Friend,  and  did  reward  me  good  for 
evil ;  yea,  the  love  and  affection  that  then  did  burn 


*  However  humbling,  tliis  is  a  truth  not  to  he  disputed. 
The  wisest  philosopher  and  most  illiterate  peasant  are  upon  a 
level,  fiillen  from  God.  None  will  he  excluded  who  come  to 
Christ,  whose  gracious  invitation  is  general,  '  Whosoever  will, 
let  him  take  the  water  of  life  freely.'  Rev.  xxii.  17. — Mason. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


31 


witbiu  to  my  Lord  and  Saviour  Jesus  Clirist  did 
work,  at  tliis  time,  such  a  strong^  and  hot  desire 
of  revengement  upon  mj^self  for  the  abuse  I  had 
done  unto  him,  that,  to  speak  as  then  I  thought, 
had  I  had  a  thousand  gallons  of  blood  within  mj 
veins,  I  could  freely  *  then'  have  spilt  it  all  at  the 
command  and  feet  of  this  my  Lord  and  Saviour. 

193.  And  as  I  was  thus  in  musing  and  in  my 
studies,  '  considering '  how  to  love  the  Lord  and  to 
express  my  love  to  him,  that  saying  came  in  upon 
me,  "  If  thou.  Lord,  shouldest  mark  iniquities,  0 
Lord,  who  shall  stand  ?  But  there  is  forgive- 
ness with  thee,  that  thou  mayest  be  feared," 
Ps.  cxxs.  3,  4.  These  were  good  words  to  me,*  espe- 
cially the  latter  part  thereof;  to  wit,  that  there  is 
forgiveness  with  the  Lord,  that  he  might  be  feared  ; 
that  is,  as  then  I  understood  it,  that  he  might  be 
loved  and  had  in  reverence ;  for  it  was  thus  made 
out  to  me,  that  the  great  God  did  set  so  high  an 
esteem  upon  the  love  of  his  poor  creatures,  that 
rather  than  he  Avould  go  without  their  love  he  would 
pardon  their  transgressions. 

194.  And  now  was  that  word  fulfilled  on  me, 
and  I  was  also  refreshed  by  it,  Then  shall  the}'  be 
ashamed  and  confounded,  "  and  never  open  their 
mouth  any  more  because  of  their  shame,  when  I  am 
pacified  toward  them  for  all  that  they  have  done, 
saith  the  Loi'd  God. "  Eze.  xvi.  g3.  Thus  was  my  soul 
at  this  time,  and,  as  I  then  did  think,  for  ever,  set 
at  liberty  from  being  again  aSlicted  with  my  former 
guilt  and  amazement. 

195.  But  before  many  vreeks  were  over  I  began 
to  despond  again,  fearing  lest,  notwithstanding  all 
that  I  had  enjoyed,  that  yet  I  might  be  deceived 
and  destroyed  at  the  last ;  for  this  consideration 
came  strong  into  my  mind,  that  whatever  comfort 
and  peace  I  tliought  I  might  have  from  the  Word 
of  the  promise  of  life,  yet  unless  there  could  be 
found  in  my  refreshment  a  concurrence  and  agree- 
ment in  the  Scriptures,  let  me  think  what  I  will 
thereof,  and  hold  it  never  so  fast,  I  should  find  no 
such  thing  at  the  end;  "  for  the  Scripture  cannot 
be  broken."  Jn.  x.  35. 

196.  Now  began  my  heart  again  to  ache  and 
fear  I  might  meet  with  disappointment  at  the  last ; 
wherefore  I  began,  with  all  seriousness,  to  examine 
my  former  comfort,  and  to  consider  whether  one 
that  had  siimed  as  I  have  done,  might  with  con- 
fidence trust  upon  the  faithfulness  of  God,  laid 
down  in  those  words  by  which  I  had  been  com- 
forted and  on  which  I  had  leaned  myself.  But 
now  were  brought  those  sayings  to  my  mind,  "  For 
U  is  impossible  for  those  who  were  once  enlightened, 
and  have  tasted  of  the  heavenly  gift,  and  were 

*  This  is  the  proper  source  of  comfort— the  records  of 
infallible  truth.  There  is  found  mercy  for  the  miserable, 
redemption  for  the  captive,  salvation  for  the  lost,  heaven  for 
the  hell-deserving  sinner. — Mason. 


made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God,  and  the  powers  of  the 
world  to  come,  if  they  shall  fall  away,  to  renew 
them  again  unto  repentance. "  He,  vi.  4-6.  "  For  if  we 
sin  Avilfully  after  that  we  have  received  the  know- 
ledge of  the  truth,  there  remaineth  no  more  sacri- 
fice for  sins,  but  a  certain  fearful  looking  for  of 
judgment  and  fiery  indignation,  which  shall  devour 
the  adversaries."  He.  x.  20,  27.  Even  "as  Esau, 
who,  for  one  morsel  of  meat  sold  his  birthright ; 
for  ye  know  how  that  afterward,  when  he  would 
have  inherited  the  blessing,  he  was  rejected ;  for 
he  found  no  place  of  repentance,  though  he  sought 
it  carefully  with  tears."  He.  sii.  is,  17. 

197.  Now  was  the  word  of  the  gospel  forced 
from  ray  soul,  so  that  no  promise  or  encouragement 
was  to  be  found  in  the  Bible  for  me ;  and  now 
would  that  saying  work  upon  my  spirit  to  afilict 
me,  "Rejoice  not,  0  Israel,  for  joy  as  oilier  people." 
Ho.  ix.  1.  For  I  saw  indeed  there  was  cause  of 
rejoicing  for  those  that  held  to  Jesus ;  but  as  for 
me,  I  had  cut  mysehf  oif  by  my  transgressions, 
and  left  myself  neither  foot-hold,  nor  baud-hold, 
amongst  all  the  stays  and  props  in  the  precious 
word  of  life. 

198.  And  truly  I  did  now  feel  myself  to  sink 
into  a  gidf,  as  an  house  whose  foundation  is  de- 
stroyed ;  I  did  liken  myself,  in  this  condition,  imto 
the  case  of  a  child  that  was  fallen  into  a  mill-pit, 
who,,  though  it  could  make  some  shift  to  scrabble 
and  spraul  in  the  water,  yet  because  it  could  find 
neither  hold  for  hand  nor  foot,  therefore  at  last  it 
must  die  in  that  condition.  So  soon  as  this  fresh 
assault  had  fastened  on  my  soul,  that  scripture 
came  into  my  heart,  "  This  is  for  many  days."  Da. 
s.  u.  And  indeed  I  found  it  was  so ;  for  I  could 
not  be  delivered,  nor  brought  to  peace  again,  imtil 
well  nigh  two  years  and  an  half  were  completely 
finished.  Wherefore  these  words,  though  in  them- 
selves they  tended  to  discouragement,  j^et  to  me, 
who  feared  this  condition  would  be  eternal,  they 
were  at  sometimes  as  an  help  and  refreshment  to 
me. 

199.  For,  thought  I,  many  days  are  not,  not  for 
ever,  many  days  vrill  have  an  end,  therefore  seeing 
I  Avas  to  be  afflicted,  not  a  few,  but  many  days, 
yet  I  was  glad  it  was  but  for  many  days.  Thus, 
I  say,  I  could  i-ecal  myself  sometimes,  and  give 
myself  a  help,  for  as  soon  as  ever  the  words  came 
'  into  my  mind  '  at  first,  I  knew  my  trouble  would 
be  long;  yet  this  would  be  but  sometimes,  for  I 
could  not  always  think  on  this,  nor  ever  be  helped 
'  by  it,'  though  I  did. 

200.  Now,  while  these  Scriptures  lay  before  mo, 
and  laid  sin  *  anew  '  at  my  door,  that  saying  in  the 
18th  of  Luke,  with  others,  did  encourage  me  to 
prayer.  Then  the  tempter  again  laid  at  me  very 
sore,  suggesting.  That  neither  the  mercy  of  God, 


3S 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


nor  yet  the  blood  of  Christ,  did  at  all  concern  me, 
nor  could  tlicy  help  mo  for  my  sin ;  '  therefore  it 
was  in  vain  to  pray.'  Yet,  thought  I,  I  will  pray. 
But,  said  the  tempter,  your  sin  is  unpardonable. 

♦  Well,  said  I,  I  will  pray.  It  is  to  no  boot,  said 
he.'  Yet,  said  I,  I  will  pray.  So  I  went  to 
prayer  to  God ;  and  while  I  was  at  prayer,  I  ut- 
tered words  to  this  cifect,  Lord,  Satan  tells  me 
tliat  neither  thy  mercy,  nor  Christ's  blood,  is  suffi- 
cient to  save  my  soul ;  Lord,  shall  I  honour  thee 
most,  by  believing  thou  wilt  and  canst?  or  *  him,' 
by  believing  thou  neither  wilt  nor  canst?  Lord, 
I  would  fain  honour  thee,  by  believing  thou  wilt 
and  canst. 

201.  And  as  I  was  thus  before  the  Lord,  that 
scripture  fastened  on  my  heart,  "  0  [wo]  man, 
great  is  thy  faith,"  Mat.  xv.  28,  even  as  if  one  had 
clapped  me  on  the  back,  as  I  was  on  my  knees  be- 
fore God.  Yet  I  was  not  able  to  believe  this,  *  that 
this  was  a  prayer  of  faith,'  till  almost  six  months 
after;  for  I  could  not  think  that  I  had  faith,  or 
that  there  should  be  a  word  for  me  to  act  faith  on ; 
therefore  I  should  still  be  as  sticking  in  the  jaws 
of  desperation,  and  went  mourning  up  and  down  'in 
a  sad  condition,'  crying.  Is  his  mercy  clean  gone? 
Is  his  mercy  clean  gone  for  ever  ?  And  I  thought 
sometimes,  even  when  I  was  groaning  in  these  ex- 
pressions, they  did  seem  to  make  a  question  whether 
it  was  or  no ;  yet  I  greatly  feared  it  was. 

'  202.  There  Avas  nothing  now  that  I  longed  for 
'  more  than  to  be  put  out  of  doubt,  as  to  this  thing 

*  in  question  ;  and,  as  I  was  vehemently  desiring  to 

*  know  if  there  was  indeed  hopes  for  me,  these  words 
'  came  rolling  into  my  mind,  "  Will  the  Lord  cast 

•  otf  for  ever  ?  And  will  he  be  favourable  no  more  ? 
'  Is  his  mercy  clean  gone  for  ever?     Doth  his 

*  promise  fail  for  evermore?  Hath  God  forgotten 
'  to  be  gracious  ?  Hath  he  in  anger  shut  up  his 
'  tender  mercies?"  Ps.  Uxvii.  7-9.    And  all  the  while 

*  they  run  in  my  mind,  methought  I  had  this  still 
'  as  the  answer.  It  is  a  question  whether  he  had  or 

•  no;  it  may  be  he  hath  not.    Yea,  the  interrogatory 

*  seemed  to  me  to  carry  in  it  a  sure  affirmation  that 
'  indeed  he  had  not,  nor  would  so  cast  off,  but  would 
'  be  favourable ;  that  his  promise  doth  not  fail, 
'  and  that  he  had  not  forgotten  to  be  gracious,  nor 
'  would  in  anger  shut  up  his  tender  mercy.     Some- 

•  thing,  also,  there  was  upon  my  heart  at  the  same 
'  time,  which  I  now  cannot  call  to  mind ;  which, 

•  with  this  text,  did  sweeten  my  heart,  and  made 

•  me  conclude  that  his  mercy  might  not  be  quite 

•  gone,  nor  clean  gone  for  ever.'* 

203.  At  another  time,  I  remember  I  was  again 
much  under  the  question.  Whether  the  blood  of 


*  Though  we  may  wait  Ion";  for  mercy,  yet  the  hand  of 
faith  never  knocked  in  vain  at  the  door  of  heaven.  Mercy  is 
as  siurely  ours  as  if  we  had  it,  if  it  be  given  us  in  faith  and 
patience  to  wait  for  it. — Mason. 


Christ  was  sufficient  to  save  my  soul  ?  In  which 
doubt  I  continued  from  morning  till  about  seven  or 
eight  at  night ;  and  at  last,  when  I  was,  as  it 
Avere,  quite  worn  out  with  fear,  lest  it  should  not 
lay  hold  on  me,  these  words  did  sound  suddenly 
Avithin  my  heart.  He  is  able.  But  methought 
this  Avord  able  was  spoke  so  loud  unto  me ;  it 
showed  such  a  great  word,  '  it  seemed  to  be  Avrit 
in  great  letters,'  and  gaA'e  such  a  justle  to  my  fear 
and  doubt,  I  mean  for  the  time  it  tarried  Avith  me, 
Avhich  Avas  about  a  day,  as  I  never  had  from  that 
all  my  life,  either  before  or  after  that.  He.  vU.  25. 

204.  But  one  morning,  when  I  was  again  at 
prayer,  and  trembling  under  the  fear  of  this,  that 
no  AVord  of  God  could  help  me,  that  piece  of  a  sen- 
tence darted  in  upon  me,  "  My  grace  is  sufficient." 
At  this  methought  I  felt  some  stay,  as  if  there 
might  be  hopes.  But,  oh  how  good  a  thing  it  is 
for  God  to  send  his  Word!  For  about  a  fortnight 
before  I  Avas  looking  on  this  very  place,  and  then  1 
thought  it  could  not  come  near  my  soul  Avith  com- 
fort, 'therefore'  I  thrcAV  down  my  book  in  a  pet. 
'  Then  I  thought  it  was  not  lara;e  enoufjh  for  me ; 
no,  not  large  enough  ; '  but  now,  it  was  as  if  it  had 
arms  of  grace  so  wide  that  it  could  not  only  enclose 
me,  but  many  more  besides. 

205.  By  these  words  I  was  sustained,  yet  not 
without  exceeding  conflicts,  for  the  space  of  seven 
or  eight  weeks ;  for  my  peace  would  be  in  and  out, 
sometimes  twenty  times  a  day ;  comfort  noAv,  and 
trouble  presently ;  peace  now,  and  before  I  could 
go  a  furlong  as  fuU  of  fear  and  guilt  as  CA'er 
heart  could  hold ;  and  this  Avas  not  only  now  and 
then,  but  my  whole  seven  weeks'  experience  ;  for 
this  about  the  sufficiency  of  grace,  and  that  of 
Esau's  parting  with  his  birthright,  would  be  like  a 
pair  of  scales  Avithin  my  mind,  sometimes  one  end 
Avould  be  uppermost,  and  sometimes  again  the 
other ;  according  to  Avhich  Avould  be  my  peace  or 
trouble. 

206.  Therefore  I  still  did  pray  to  God,  that  he 
would  come  in  Avith  this  Scripture  more  fully  on 
my  heart ;  to  wit,  that  he  would  help  me  to  apply 
the  whole  sentence,  'for  as  yet  I  could  not:  that 
he  gave,  I  gathered  ;  but  further  I  could  not  go,' 
for  as  yet  it  only  helped  me  to  hope  '  there  might 
be  mercy  for  me,'  "  My  grace  is  sufficient ;"  and 
though  it  came  no  farther,  it  answered  my  former 
question  ;  to  Avit,  that  there  Avas  hope ;  yet,  because 
"  for  thee  "  was  left  out,  I  was  not  contented,  but 
prayed  to  God  for  that  also.  Wherefore,  one  day 
as  I  was  in  a  meeting  of  God's  people,  full  of  sad- 
ness and  terror,  for  my  fears  again  were  sti'ong 
upon  me;  and  as  I  was  now  thinking  my  soul 
was  never  the  better,  but  my  case  most  sad  and 
fearful,  these  words  did,  Avith  great  poAver,  sud- 
denly break  in  upon  me,  "My  grace  is  sufficient 
for  thee,  my  grace  is  sufficient  for  thee,  my  grace 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


S3 


is  sufficient  for  tliee,"  three  times  together  ;  and, 
oh !  methought  that  every  word  was  a  mighty  word 
unto  me;  as  my,  and  grace,  and  sufficient,  and /or 
tliee ;  they  were  then,  and  sometimes  are  still,  far 
higger  than  others  he. 

207.  At  which  time  my  understanding  was  so 
enlightened,  that  I  was  as  though  I  had  seen  the 
Lord  Jesus  look  down  from  heaven  through  the 
tiles  upon  me,  and  direct  these  words  unto  me. 
This  sent  me  mourning  home,  it  broke  my  heart, 
and  filled  me  full  of  joy,  and  laid  me  low  as  the 
dust ;  only  it  stayed  not  long  with  me,  I  mean  in 
this  glory  and  refreshing  comfort,  yet  it  continued 
with  me  for  several  weeks,  and  did  encourage  me 
to  hope.  But  so  soon  as  that  powerful  operation 
of  it  was  taken  off  my  heart,  that  other  about  Esau 
returned  upon  me  as  before  ;  so  my  soul  did  hang 
as  in  a  pair  of  scales  again,  sometimes  up  and 
sometimes  down,  now  in  peace,  and  anon  again  in 
terror. 

208.  Thus  I  went  on  for  many  weeks,  some- 
times comforted,  and  sometimes  toi'mented  ;  and, 
especially  at  some  times,  my  torment  would  be  very 
sore,  for  all  those  scriptures  forenamed  in  the 
Hebrews,  would  be  set  before  me,  as  the  only  sen- 
tences that  Avould  keep  me  out  of  heaven.  Then, 
again,  I  should  begin  to  repent  that  ever  that 
thought  went  through  me,  I  should  also  think  thus 
with  myself,  Why,  how  many  scriptures  are  there 
against  me?  There  are  but  three  or  four:  and 
cannot  God  miss  them,  and  save  me  for  all  them? 
Sometimes,  again,  I  should  think.  Oh!  if  it  were 
not  for  these  three  or  four  words,  now  how  might 
I  be  comforted?  And  I  could  hardly  forbear,  at 
some  times,  but  to  wish  them  out  of  the  book. 

209.  Then  methought  I  should  see  as  if  both 
Peter,  and  Paul,  and  John,  and  all  the  writers,  did 
look  with  scorn  upon  me,  and  hold  me  in  derision ; 
and  as  if  they  said  unto  me.  All  our  words  are 
truth,  one  of  as  much  force  as  another.  It  is  not 
we  that  have  cut  you  off,  but  you  have  cast  away 
yourself;  there  is  none  of  our  sentences  that  you 
must  take  hold  upon  but  these,  and  such  as  these : 
"It  is  impossible ;  there  remains  no  more  sacrifice 
for  sin."  He.  v-i.  And  "  it  had  been  better  for  them 
not  to  have  known  "  the  wiU  of  God,  "  than  after 
they  have  known  U,  to  turn  from  the  holy  com- 
mandment delivered  unto  them."  2  Pe.  ii.  21.  "  For 
the  Scriptures  cannot  be  broken."* 

'210,  These,  as  the  elders  of  the  city  of  refuge, 
*  I  saw  Avere  to  be  the  judges  both  of  my  case  and 
'  me,  M-hile  I  stood,  with  the  avenger  of  blood  at  my 


*  To  sia  against  light  and  knowledge,  received  in  and  by 
the  gospel,  is  a  very  licinous  aggravation  of  sin.  Tlie  condi- 
tion of  persons  simply  ignorant  is  not  so  sad  by  far,  as  theirs 
who  have  been  enlightened  and  yet  afterwards  apostatized. 
Let  the  formahst  and  lukewarm  professors  read  this  and 
tremble. — Mason. 
VOL.  I, 


*  heels,  trembling  at  their  gate  for  deliverance,  also 
'  with  a  thousand  fears  and  mistrusts,  I  doubted  that 
'  they  would  shut  me  out  for  ever.  Jos.  ix.  3,  4.' 

211.  Thus  was  I  confounded,  not  knowing  what 
to  do,  nor  how  to  be  satisfied  in  this  question, 
Whether  the  scriptures  could  agree  in  the  salva- 
tion of  my  soul  ?  I  quaked  at  the  apostles,  I  knew 
their  words  were  true,  and  that  they  must  stand 
for  ever. 

212.  And  I  remember  one  day,  as  1  was  iu 
diverse  frames  of  spirit,  and  considering  that  these 
frames  were  still  according  to  the  nature  of  the 
several  scriptures  that  came  in  upon  my  mind ;  if 
this  of  grace,  then  Avas  I  quiet ;  but  if  that  of 
Esau,  then  tormented;  Lord,  thought  I,  if  both 
these  scriptures  would  meet  in  my  heart  at  once, 
I  wonder  which  of  them  would  get  the  better  of 
me.  So  metiought  I  had  a  longing  mind  that 
they  might  come  both  together  upon  me ;  yea,  I 
desired  of  God  they  might. 

213.  Well,  about  two  or  three  days  after,  so 
they  did  indeed ;  they  bolted  both  upon  me  at  a 
time,  and  did  work  and  struggle  strangely  in  me 
for  a  while;  at  last,  tliat  about  Esau's  birthright 
began  to  Avax  Aveak,  and  withdraw,  and  vanish; 
and  this  about  the  sufliciency  of  grace  prevailed 
with  peace  and  joy.  And  as  I  was  in  a  muse 
about  this  thing,  that  scripture  came  home  upon 
me,  "  Mercy  rejoiceth  against  judgment."  Ja.  IL  13. 

214.  This  was  a  wonderment  to  me ;  yet  truly 
I  am  apt  to  think  it  was  of  God  ;  for  the  word  of 
the  law  and  wrath  must  give  place  to  the  Avord  of 
life  and  grace ;  because,  though  the  Avord  of  con- 
demnation be  glorious,  yet  the  word  of  life  and 
salvation  doth  far  exceed  in  glory.  2  Co.  iu.  8-12.  Mar. 
ix.  5-7.  Also,  that  Moses  and  Ehas  must  both 
vanish,  and  leave  Christ  and  his  saints  alone. 

215.  This  scripture  did  also  most  sweetly  A-isit  my 
soul,  "  And  him  that  cometh  to  me  I  Avill  in  no  Avise 
cast  out."  Jn.  vi.  37.  Oh,  the  comfort  that  I  have 
had  fi-om  this  word,  "in  no  Avisel  "  as  Avho  should 
say,  by  no  means,  for  no  thing,  Avhatever  ho 
hath  done.  But  Satan  Avould  greatly  labour  to 
pull  this  promise  from  me,  telling  of  me  that  Christ 
did  not  mean  me,  and  such  as  I,  but  sinners  of  a 
loAver  rank,  that  had  not  done  as  I  had  done.  But 
I  should  answer  him  again,  Satan,  here  is  iu  this 
AVord  no  such  exception;  but  "him  that  comes," 
Hiii,  any  him;  "  him  that  cometh  to  me  I  Avill  in 
no  Avise  cast  out."  And  this  I  well  remember 
still,  that  of  all  the  sleights  that  Satan  used  to  take 
this  scripture  from  me,  yet  he  never  did  so  much 
as  put  this  question.  But  do  you,  come  aright  ? 
And  I  have  thought  the  reason  Avas,  because  he 
thought  I  knew  full  Avell  what*  coming  aright  Avas ; 
for  I  saw  that  to  come  aright  was  to  come  as  I 
was,  a  vile  and  ungodly  sinner,  and  to  cast  myself, 
at  the  feet  of  mercy,  condemning  myself  for  sm. 


84 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


If  ever  Satan  and  I  did  strive  for  any  ^vord  '  of 

♦  God  in  all  my  life,  it  was  for  tliis  good  word  of 
'  Christ ;  he  at  one  end  and  I  at  the  other.      Oh, 

•  what  work  did  we  make ! '  It  was  for  this  in 
John,  '  I  say,  that  we  did  so  tug  and  strive;'  he 
pnlied  and  I  pulled ;  but,  God  be  praised,  '  I  got 
the  better  of  him,'  I  got  some  sweetness  from  it. 

21G.  But,  notwithstanding  all  these  helps  and 
blessed  words  of  grace,  yet  that  of  Esau's  selling 
of  his  birthright  would  still  at  times  distress  my 
conscience ;  for  though  I  had  been  most  sweetly 
comforted,  and  that  but  just  before,  yet  when  that 
came  into  *ray*  mind,  it  would  make  me  fear 
again,  I  coidd  not  be  quite  rid  thereof,  it  would 
every  day  be  with  me :  wherefore  now  I  Avent  an- 
other way  to  work,  even  to  consider  the  nature  of 
this  blasphemous  thought;  I  mean,  if  I  should 
take  the  words  at  the  largest,  and  give  them  their 
own  natural  force  and  scope,  even  every  word 
therein.  So  when  I  had  thus  considered,  I  found, 
that  if  they  were  fairly  taken,  they  would  amount 
to  this,  that  I  had  freely  left  the  Lord  Jesus 
Christ  to  his  choice,  whether  he  would  be  my  Sa- 
viour or  no ;  for  the  wicked  words  were  these. 
Let  him  go  if  he  will.  Then  that  scripture  gave 
me  hope,  "I  wiU  never  leave  thee  nor  forsake 
thee."  lie.  xiii.  5.  0  Lord,  said  I,  but  I  have  left 
thee.  Then  it  answered  again,  "  But  I  will  not 
leave  thee."     For  this  I  thank  God  also. 

217.  Yet  I  was  grievously  afraid  he  should,  and 
foxmd  it  exceeding  hard  to  trust  him,  seeing  I  had 
so  offended  him.  I  could  have  been  exceeding- 
glad  that  this  thought  had  never  befallen,  for  then 
I  thought  I  could,  with  more  ease  and  freedom 
abundance,  have  leaned  upon  his  grace.  I  see  it 
■was  with  me,  as  it  was  with  Joseph's  brethren ; 
the  guilt  of  their  own  wickedness  did  often  fill 
them  with  fears  that  their  brother  would  at  last 
despise  them.  Ge.  L  15-17. 

218.  But  above  all  the  scriptures  that  I  yet  did 
meet  with,  that  in  the  twentieth  of  Joshua  was 
the  greatest  comfort  to  me,  which  speaks  of  the 
slayer  that  was  to  flee  for  refuge.  And  if  the 
avenger  of  blood  pursue  the  slayer,  then,  saith 
Moses,  they  that  are  the  elders  of  the  city  of  re- 
fuge shall  not  deliver  him  into  his  hand,  because 
he  smote  his  neighbour  unwittingly,  and  hated 
him  not  aforetime.  Oh,  blessed  be  God  for  this 
word ;  I  was  convinced  that  I  was  the  slayer;  and 
that  the  avenger  of  blood  pursued  me,  that  I  felt 
with  great  terror;  only  now  it  remained  that  I 
inquire  whether  I  have  right  to  cuter  the  city  of 
refuge.*     So  I  found  that  he  must  not,  who  lay 

♦  Tlic  Holy  Spirit  is  the  caudle  of  the  Lord,  by  whose  light 
tlic  awakened  conscience  is  brought  to  sec  something  of  the 
mystery  of  iniquity  lurking  iu  the  hcai-t.  He  first  emivinces 
of  sin,  righteousness,  and  judgment;  and  thcu  points  to  Jesus 
LS  the  only  security:  '  Behold  the  Liimb  of  Goi.'—3fiison. 


in  wait  to  shed  blo"od:  *  it  was  not  the  wilful  mur- 
derer,' but  he  who  unwittingly  did  it,  he  who  did 
unawares  shed  blood  ;  *  not  of  spite,  or  grudge,  or 
malice,  he  that  shed  it  unwittingly, '  even  he  who 
did  not  hate  his  neighbour  before.     Wherefore, 

219.  I  thought  verily  I  was  the  man  that  must 
enter,  because  I  had  smitten  my  neighbour  unAvit- 
tingly,  and  hated  him  not  aforetime.  I  hated  him 
not  aforetime ;  no,  I  prayed  unto  him,  was  tender 
of  sinning  against  him;  yea,  and  against  this 
wicked  temptation  I  had  strove  for  a  twelvemonth 
before;  yea,  and  also  when  it  did  pass  through 
my  heart,  it  did  it  in  spite  of  my  teeth :  wherefore 
I  thought  I  had  right  to  enter  this  city,  and  the 
elders,  which  o,re  the  apostles,  were  not  to  deliver 
me  up.  This,  therefore,  was  great  comfort  to  me ; 
and  did  give  me  much  ground  of  hope. 

220.  Yet  being  very  critical,  for  my  smart  had 
made  me  that  I  knew  not  what  ground  was  sure 
enough  to  bear  me,  I  had  one  question  that  my 
soul  did  much  desire  to  be  resolved  about ;  and 
that  was.  Whether  it  be  possible  for  any  soul  that 
hath  indeed  sinned  the  unpardonable  sin,  yet  after 
that  to  receive  though  but  the  least  true  spiritual 
comfort  from  God  through  Christ  ?  The  which, 
after  I  had  much  considered,  I  found  the  answer 
was.  No,  they  could  not ;  and  that  for  these  rea- 
sons:— 

221.  First,  Because  those  that  have  sinned  that 
sin,  they  are  debarred  a  share  in  the  blood  of 
Christ,  and  being  shut  out  of  that,  they  must  needs 
be  void  of  the  least  ground  of  hope,  and  so  of 
spiritual  comfort;  for  to  such  "there  remaineth  no 
more  sacrifice  for  sins."  He.  x.  2g.  Secondly,  Be- 
cause they  are  denied  a  share  in  the  promise  of 
life  ;  they  shall  never  be  forgiven,  "  neither  in  this 
world,  neither  iu  that  which  is  to  come."  Mat. xii. 32. 
Thirdly,  The  Son  of  God  excludes  them  also  from 
a  share  in  his  blessed  intercession,  being  for  ever 
ashamed  to  own  them  both  before  his  holy  Father, 
and  the  blessed  angels  in  heaven.  Mar.  viii  ss. 

222.  When  I  had,  with  much  deliberation,  con- 
sidered of  this  matter,  and  could  not  but  conclude 
that  the  Lord  had  comforted  me,  and  that  too 
after  this  my  wicked  sin  ;  then,  methought,  I  durst 
venture  to  come  nigh  unto  those  most  fearful  and 
terrible  scriptures,  with  which  all  this  while  I  had 
been  so  greatly  aftrighted,  and  on  which,  indeed, 
before  I  durst  scarce  cast  mine  eye,  yea,  had  much 
ado  an  hundred  times  to  forbear  wishing  of  them 
out  of  the  Bible ;  for  I  thought  they  would  destroy 
me  ;  but  now,  I  say,  I  began  to  take  some  mea- 
sure of  encouragement  to  come  close  to  them,  to 
read  them,  and  consider  them,  and  to  weigh  their 
scope  and  tendency. 

223.  The  Avhich,  when  I  began  to  do,  I  found 
their  visage  changed ;  for  they  looked  not  so 
grimly  on  me  as  before  I  thought  they  did.     And, 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


35 


first,  I  came  to  the  sixth  of  the  Hebrews,  jet 
trembling  for  fear  it  should  strike  me ;  which 
when  I  had  considered,  I  found  that  the  falling- 
there  intended  was  a  falling  quite  away ;  that  is, 
as  I  conceived,  a  falling  from,  and  an  absolute 
denial  of  the  gospel  of  remission  of  sins  by  Christ; 
for  from  them  the  apostle  begins  his  argument, 
ver.  1-3.  Secondly,  I  found  that  this  falling  away 
must  be  openly,  even  in  the  view  of  the  world,  even 
so  as  "to  put  Christ  to  an  open  shame."  Thirdly, 
I  found  that  those  he  there  intended  were  for  ever 
shut  up  of  God,  both  in  blindness,  hardness,  and 
impeniteney:  it  is  impossible  they  should  be  re- 
newed again  unto  repentance.  By  all  these  par- 
ticulars, I  found,  to  God's  everlasting  praise,  my 
sin  was  not  the  sin  in  this  place  intended. 

'  First,  I  confessed  I  At'as  fallen,  but  not  fallen 

*  away,  that  is,  from  the  profession  of  faith  in 
'  Jesus  unto  eternal  life.  Secondly,  I  confessed 
'  that  I  had  put  Jesus  Christ  to  shame  by  my  sin, 

*  but  not  to   open    shame ;    I  did  not  deny  him 

*  before  men,  nor  condemn  him  as  a  fruitless  one 

*  before  the  world.      Thirdly,  Nor  did  I  find  that 

*  God  had  shut  me  up,  or  denied  me  to  come, 
'  though  I  found  it  hard  work  indeed  to  come  to 

*  him  by  sorrow  and  repentance.     Blessed  be  God 

*  for  imsearchable  grace.' 

224.  Then  I  considered  that  in  the  tenth  of  the 
Hebrews,  and  found  that  the  wilful  sin  there  men- 
tioned is  not  every  wilful  sin,  but  that  which  doth 
throw  ofl:'  Christ,  and  then  his  commandments  too. 
Secondly,  That  must  also  be  done  openly,  before 
two  or  three  witnesses,  to  answer  that  of  the  law. 
ver.  28.  Thirdly,  This  sin  cannot  be  committed, 
but  with  great  despite  done  to  the  Spirit  of  grace; 
despising  both  the  dissuasions  from  that  sin,  and 
the  persuasions  to  the  contrary.  But  the  Lord 
knows,  though  this  my  sm  was  devilish,  yet  it  did 
not  amount  to  these. 

225.  And  as  touching  that  in  the  twelfth  of  the 
Hebrews,  about  Esau's  selling  his  birthright, 
though  this  was  that  which  killed  me,  and  stood 
like  a  spear  against  me ;  yet  now  I  did  consider. 
First,  That  his  was  not  a  hasty  thought  against 
the  continual  labour  of  his  mind,  but  a  thought 
consented  to  and  put  in  practice  likewise,  and  that 
too  after  some  deliberation.  Ge.  ixv.  Secondly,  It 
was  a  public  and  open  action,  even  before  his 
brother,  if  not  before  many  more ;  this  made  his 
sin  of  a  far  more  heinous  nature  than  otherwise  it 
would  have  been.  Thirdly,  He  continued  to  slight 
his  birthright:  *'  He  did  eat  and  drink,  and  went 
his  way;  thus  Esau  despised /ws  birthright. "  ver.  34. 
Yea,  twenty  years  after,  he  was  found  to  despise 
it  still.  "  And  Esau  said,  I  have  enough,  my  bro- 
ther; keep  that  thou  hast  unto  thyself."  Ge. xxxiii. 9. 

226.  Now  as  touching  this,  that  Esau  sought 
a  place  of  repentance ;  thus  I  thought,  first,  This 


was  not  for  the  birthright,  but  for  the  blessing  ; 
this  is  clear  from  the  apostle,  and  is  distinguished 
by  Esau  himself;  "he  took  away  my  birth- 
right (that  is,  formerly) ;  and,  behold,  now  he  hath 
taken  away  my  blessing."  Ge.  rx^'U.  sg.  Secondly, 
Now,  this  being  thus  considered,  I  came  again  to 
the  apostle,  to  see  what  might  be  the  mind  of  God, 
in  a  New  Testament  style  and  sense,  concerning 
Esau's  sin ;  and  so  far  as  I  could  conceive,  this 
was  the  mind  of  God,  That  the  bu-thright  signified 
regeneration,  and  the  blessing  the  eternal  inherit- 
ance; for  so  the  apostle  seems  to  hint,  "Lest 
there  be  any  profane  person,  as  Esau,  who  for  one 
morsel  of  meat  sold  his  birthright ;"  as  if  he  should 
say.  Lest  there  be  any  person  amongst  you,  that 
shall  cast  off  all  those  blessed  beginnings  of  God 
that  at  present  are  upon  him,  in  order  to  a  new 
birth,  lest  they  become  as  Esau,  even  be  rejected 
afterwards,  when  they  would  inherit  the  blessmg. . 

227.  For  many  there  are  who,  in  the  day  of 
grace  and  mercy,  despise  those  things  which  are 
indeed  the  birthright  to  heaven,  who  yet,  when  the 
deciding  day  appears,  will  cry  as  loud  as  Esau, 
"Lord,  Lord,  open  to  us;"  but  then,  as  Isaac 
would  not  repent,  no  more  will  God  the  Father, 
but  will  say,  I  have  blessed  these,  yea,  and  they 
shall  be  blessed ;  but  as  for  you,  depart  from  me, 
all  ye  workers  of  iniquity.    Ge.  xxvU.  33.  Lu.  xm.  25—27 

228.  When  I  had  thus  considered  these  scrip- 
tures, and  found  that  thus  to  understand  them 
was  not  against,  but  according  to  other  scriptures; 
this  still  added  further  to  my  encouragement  and 
comfort,  and  also  gave  a  great  blow  to  that  objec- 
tion, to  wit,  that  the  scripture  could  not  agree  in 
the  salvation  of  my  soul.  And  now  remained  only 
the  hinder  part  of  the  tempest,  for  the  thunder  was 
gone  beyond  me,  only  some  drops  did  stiU  remain, 
that  now  and  then  woidd  fall  upon  me;  but  because 
my  former  frights  and  anguish  were  very  sore  and 
deep,  therefore  it  did  oft  befall  me  still,  as  it  be- 
falleth  those  that  have  been  scared  Avith  fire,  I 
thought  every  voice  was  Fire,  fire;  every  little 
touch  would  hurt  my  tender  conscience.* 

229.  But  one  day,  as  I  was  passing  in  the  field, 
and  that  too  with  some  dashes  on  my  conscience, 
fearing  lest  yet  all  was  not  right,  suddenly  this 
sentence  fell  upon  my  soul.  Thy  righteousness  is 
in  heaven ;  and  methought  withal,  I  saw,  with  the 
eyes  of  my  soul,  Jesus  Christ  at  God's  right  hand; 
there,  I  say,  as  my  righteousness ;  so  that  wher- 
ever I  was,  or  whatever  I  was  adoing,  God  could 
not  say  of  me.  He  wants  my  righteousness,  for  that 
was  just  before  him.  I  also  saw,  moreover,  that 
it  was  not  my  good  frame  of  heart  that  made  my 


*  Tliis  is  very  beautifoUy  expressed ;  notliing  can  be  more 
descriptive  of  a  poor  pilgrim  wlio  lias  been  toiling  tlirougb^tlie 
valley  of  the  shadow  of  death,  and  upon  whose  soul  the  day- 
spring  from  on  high  has  arisen. — Ed. 


8f5 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


righteousness  better,  nor  yet  mj  bad  frame  tliat 
made  my  righteousness  worse ;  for  my  righteous- 
ness was  Jesus  Christ  himself,  the  same  yesterday, 
and  to-day,  and  for  ever.  lie.  xiu.  8. 

230.  Now  did  my  clialns  fall  off  my  legs  indeed, 
I  was  loosed  from  my  affliction  and  irons,  my 
temptations  also  fled  away;  so  that,  from  that 
time,  those  dreadful  scriptures  of  God  left  off  to 
trouble  me ;  now  went  I  also  home  rejoicing,  for 
the  grace  and  love  of  God.  So  when  I  came  home, 
I  looked  to  see  if  I  could  find  that  sentence.  Thy 
righteousness  is  in  heaven ;  but  could  not  find 
such  a  saying,  wherefore  my  heart  began  to  sink 
again,  only  that  was  brought  to  my  remembrance, 
he  "  of  God  is  made  unto  us  wisdom,  and  righ- 
teousness, and  sanctification,  and  redemption;"  by 
this  word  I  saw  the  other  sentence  true,  i  Co.  i.  30. 

231.  For  by  this  scripture,  I  saw  that  the  man 
Christ  Jesus,  as  he  is  distinct  from  us,  as  touching 
Lis  bodily  presence,  so  he  is  our  righteousness  and 
sanctification  before  God.  Here,  therefore,  I  lived 
for  some  time,  very  sweetly  at  peace  with  God 
through  Christ ;  Oh  methought,  Christ !  Christ ! 
there  was  nothing  but  Christ  that  was  before  my 
eyes,  I  was  not  now  only  for  looking  upon  this  and 
the  other  benefits  of  Christ  apart,  as  of  his  blood, 
burial,  or  resurrection,  but  considered  him  as  a 
whole  Christ  !  As  he  in  whom  all  these,  and  all 
other  his  virtues,  relations,  offices,  and  operations 
met  together,  and  that  *  as  he  sat '  on  the  right 
hand  of  God  in  heaven. 

232.  It  was  glorious  to  me  to  see  his  exaltation, 
and  the  worth  and  prevalency  of  all  his  benefits, 
and  that  because  of  this :  now  I  could  look  from 
myself  to  him,  and  should  reckon  that  all  those 
graces  of  God  that  now  were  green  in  me,  Avere 
yet  but  like  those  cracked  groats  and  fourpence- 
halfpennics*  that  rich  men  carry  in  their  purses, 
when  their  gold  is  in  their  trunks  at  home  !  Oh, 
I  saw  my  gold  was  in  my  trunk  at  home  !     In 


*  'Cracked  groats  and  foiu-pencc  -  halfpennies.'  The 
humility  of  our  author  is  here  most  unobtrusively  apparent. 
He  had  some  treasure  in  his  '  earthen  vessel;'  but,  iu  com- 
parison with  his  store  in  Christ,  it  was  like  a  few  cracked 
groats  by  the  side  of  massive  pure  gold.  "What  he  meant  by 
•  fourpcncc-halfpcnnies '  somewhat  puzzled  me,  there  never 
having  been  any  piece  of  English  money  coined  of  that  value. 
I  found  lliat  a  proclamation  was  issued  shortly  before  JMr. 
Banyan's  time  (AprU  8,  1603),  to  save  the  people  from  being 
deceived  with  the  silver  harp  money  of  Ireland,  purportiuf  to 
le  twelve  and  si.xpcnny  pieces.  It  fixed  the  v:duc  of  the 
Irish  twclvepcncc  to  be  ninepence  English;  so  that  the  Irish 
sixpence  was  to  pass  current  for  fourpence-halfpenny  in  Ens;- 
land.  That  accomplished  antiquary,  Ur.  llawkius,  the  curator 
of  the  coins  in  tlie  British  Museum,  shewed  me  this  Irish 
silver  money;  and  agreed  with  me  iu  believing  that  Buuyan 
alludes  to  these  Irish  sixpences,  placing  them  in  company 
with  cracked  groats,  depreciated  in  value.  Mr.  Hawkins  was 
not  aware  that  they  had  been  iu  common  circulation  iu  Euo-- 
land. — Ed. 


Christ,  my  Lord  and  Saviour  !  Now  Christ  was 
all;  all  my  wisdom,  all  my  righteousness,  aU  my 
sanctification,  and  all  my  redemption. 

233.  Further,  the  Lord  did  also  lead  me  into 
the  mystery  of  union  with  the  Son  of  God,  that  I 
was  joined  to  him,  that  I  was  flesh  of  his  flesh, 
and  bone  of  his  bone,  and  now  was  that  a  sweet 
word  to  ms  in  Ep.  v.  30.  By  this  also  was  my  faith 
in  him,  as  my  righteousness,  the  more  confirmed 
to  me ;  for  if  he  and  I  were  one,  then  his  righteous- 
ness was  mine,  his  merits  mine,  his  victory  also 
mine.  Now  could  I  see  myself  in  heaven  and 
earth  at  once ;  in  heaven  by  my  Christ,  by  my 
head,  by  my  righteousness  and  life,  though  on 
earth  by  my  body  or  person. 

234.  Now  I  saw  Christ  Jesus  was  looked  on  of 
God,  and  should  also  be  looked  upon  by  us,  as 
that  common  or  public  person,!  iu  whom  all  the 
whole  body  of  his  elect  are  always  to  be  considered 
and  reckoned ;  that  we  fulfilled  the  law  by  him, 
died  by  him,  rose  from  the  dead  by  him,  got  the 
victory  over  sin,  death,  the  devil,  and  hell,  by  him; 
when  he  died,  we  died ;  and  so  of  his  resurrection. 
"  Thy  dead  men  shall  live,  together  with  my  dead 
body  shall  they  arise,"  saith  he.  is.  xxvi.  10.  And 
again,  "After  two  days  wUl  he  revive  us:  in  the 
third  day  he  will  raise  us  up,  and  we  shall  live  in 
his  sight,"  llo.  \'i.  2;  which  is  now  fulfilled  by  the 
sitting  down  of  the  Son  of  man  on  the  right  hand 
of  the  Majesty  iu  the  heavens,  according  to  that 
to  the  Ephesians,  he  "  hath  raised  us  up  together, 
and  made  %is  sit  together  in  heavenly  "places  in 
Christ  Jesus."  Ep.  ii.  c. 

235.  Ah,  these  blessed  considerations  and  scrip- 
tures, with  many  other  of  a  like  nature,  were  in 
those  days  made  to  spangle  in  mine  eyes,  '  so  that 
I  have  cause  to  say,'  "  Praise  ye  the  Lord.  Praise 
God  in  his  sanctuary :  praise  him  in  the  firmament 
of  his  power.  Praise  him  for  his  mighty  acts: 
praise  him  according  to  his  excellent  greatness." 
Ps.  ci.  1,  2. 

236.  Having  thus,  in  few  words,  given  you  a 
taste  of  the  sorrow  and  affliction  that  my  soul  went 
under,  by  the  guilt  and  terror  that  this  my  M'icked 
thought  did  lay  me  under  !  and  having  given  you 
also  a  touch  of  my  deliverance  therefrom,  and  of 
the  sweet  and  blessed  comfort  that  I  met  with 
afterwards,  Avhich  comfort  dwelt  about  a  twelve- 
month with  my  heart,  to  my  unspeakable  admira- 
tion ;  I  will  now,  God  willing,  before  I  proceed  any 
further,  give  you  in  a  word  or  two,  what,  as  I  con- 
ceive, was  the  cause  of  this  temptation ;  and  also 
after  that,  what  advantage,  at  the  last,  it  became 
unto  my  soul. 

t  '  Common  or  public,'  belonging  equally  to  many.  Clirist 
is  the  fedcrid  or  covenant  head  of  his  church,  each  jiiember 
claiming  an  equal  or  common  right  to  all  his  merits  as  a  Sa- 
viom-.  Mediator,  and  Advocate. — Ed. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


237.  For  the  causes,  I  conceived  they  were 
principally  two :  of  which  two  also  I  was  deeply 
convinced  all  the  time  this  trouble  lay  upon  me. 
The  first  was,  for  that  I  did  not,  when  I  was  de- 
livered from  the  temptation  that  went  before,  still 
pray  to  God  to  keep  me  from  temptations  that 
were  to  come ;  for  though,  as  I  can  say  in  truth, 
my  soul  was  much  in  prayer  before  this  trial  seized 
me,  yet  then  I  prayed  only,  or  at  the  most,  prin- 
cipally for  the  removal  of  present  troubles,  and  for 
fresh  discoveries  of  '  his '  love  in  Christ  I  which  I 
saw  afterwards  was  not  enough  to  do ;  I  also  should 
have  prayed  that  the  great  God  would  keep  me 
from  the  evil  that  was  to  come. 

238.  Of  this  I  was  made  deeply  sensible  by  the 
prayer  of  holy  David,  who,  when  he  was  under 
present  mercy,  yet  prayed  that  God  would  hold 
him  back  from  sin  and  temptation  to  come ; 
"  Then,"  saith  he,  "  shall  I  be  upright,  and  I 
shall  be  innocent  from  the  great  transgression." 
Ps.  xix.  13.  By  this  very  word  was  I  galled  and 
condemned,  quite  through  this  long  temptation. 

239.  That  also  was  another  word  that  did  much 
condemn  me  for  my  folly,  in  the  neglect  of  this 
duty,  He.  iv.  16,  *'  Let  us  therefore  come  boldly  unto 
the  throne  of  grace,  that  we  may  obtain  mercy, 
and  find  grace  to  help  in  time  of  need."  This  I 
had  not  done,  and  therefore  was  suffered  thus  to 
sin  and  fall,  according  to  what  is  written,  "  Pray 
that  ye  enter  not  into  temptation."  And  truly 
this  very  thing  is  to  this  day  of  such  weight  and 
awe  upon  me,  that  I  dare  not,  when  I  come  before 
the  Lord,  go  off  my  knees,  until  I  entreat  him  for 
help  and  mercy  against  the  temptations  that  are 
to  come ;  and  I  do  beseech  thee,  reader,  that  thou 
learn  to  beAvare  of  my  negligence,  by  the  affliction 
that  for  this  thing  I  did  for  days,  and  months,  and 
years,  with  sorrow  undergo. 

240.  Another  cause  of  this  temptation  was,  that 
I  had  tempted  God ;  and  on  this  manner  did  I  do 
it.  Upon  a  time  my  wife  was  great  Avith  child, 
and  before  her  full  time  was  come,  her  pangs,  as 
of  a  woman  in  travail,  vrere  fierce  and  strong  upon 
her,  even  as  if  she  would  have  immediately  fallen 
in  labour,  and  been  delivered  of  an  untimely  birth. 
Now,  at  this  very  time  it  was,  that  I  had  been  so 
strongly  tempted  to  question  the  being  of  God ; 
wherefore,  as  my  wife  lay  cr^ang  by  me,  I  said, 
but  with  all  secrecy  imaginable,  even  thinking  in 
my  heart.  Lord,  if  thou  wilt  now  remove  this  sad 
affliction  from  my  wife,  and  cause  that  she  be 
troubled  no  more  therewith  this  night,  and  now 
were  her  pangs  just  upon  her,  then  I  shall  know 
that  thou  canst  discern  the  most  secret  thoughts 
of  the  heart. 

24:L  I  had  no  sooner  said  it  in  my  heart,  but 
her  pangs  were  taken  from  her,  and  she  was  cast 
into  a  deep  sleep,  and  so  she  continued  till  morn- 


ing; at  this  I  greatly  marvelled,  not  knowing 
what  to  think ;  but  after  I  had  been  awake  a  good 
while,  and  heard  her  cry  no  more,  I  fell  to  sleeping 
also.  So  when  I  waked  in  the  morning,  it  came 
upon  me  again,  even  what  I  had  said  in  my  heart 
the  last  night,  and  how  the  Lord  had  showed  me 
that  he  knew  my  secret  thoughts,  which  was  a 
great  astonishment  unto  me  for  several  weeks 
after. 

242.  "Well,  about  a  year  and  a  half  afterwards, 
that  wicked  sinful  thought,  of  which  I  have  spoken 
before,  went  through  my  wicked  heart,  even  this 
thought,  Let  Christ  go  if  he  will ;  so  when  I  was 
fallen  under  guilt  for  this,  the  remembrance  of  my 
other  thought,  and  of  the  effect  thereof,  would 
also  come  upon  me  with  this  retort,  which  also 
carried  rebuke  along  with  it.  Now  you  may  see 
that  God  doth  know  the  most  secret  thoughts  of 
the  heart.* 

243.  And  with  this,  that  of  the  passages  that 
were  betwixt  the  Lord  and  his  servant  Gideon  fell 
upon  my  spirit ;  how  because  that  Gideon  tempted 
God  with  his  fleece,  both  wet  and  dry,  when  he 
should  have  believed  and  ventured  upon  his  word, 
therefore  the  Lord  did  afterwards  so  try  him,  as 
to  send  him  against  an  innumerable  company  of 
enemies ;  and  that  too,  as  to  outward  appearance, 
without  any  strength  or  help.  Ju.  vi.,  ra.  Thus  he 
served  me,  and  that  justly,  for  I  shoidd  have  be- 
lieved his  word,  and  not  have  put  an  if  upon  the 
all-seeingness  of  God. 

244.  And  now  to  show  you  something  of  the 
advantages  that  I  also  gained  by  this  temptation ; 
and  first,  By  this  I  was  made  continually  to  pos- 
sess in  my  soul  a  very  wonderful  sense  both  of 
the  being  and  glory  of  God,  and  of  his  beloved 
Son ;  in  the  temptation  '  that  went '  before,  my 
soul  was   perplexed   with   •  unbelief,   blasphemy, 

•  hardness  of  heart,  questions  about  the  being  of 

♦  God,  Christ,  the  truth  of  the  Word,  and  certainty 
'  of  the  world  to  come ;  I  say,  then  I  was  greatly 

*  assaulted  and  tormented  with '  atheism ;  but  now 
the  case  was  otherwise,  now  was  God  and  Christ 
continually  before  my  face,  though  not  in  a  way  of 
comfort,  but  in  a  way  of  exceeding  dread  and  terror. 
The  glory  of  the  holiness  of  God  did  at  this  time 
break  me  to  pieces ;  and  the  bowels  and  compas- 
sion of  Christ  did  break  me  as  on  the  wheel  ;t  for 
I  could  not  consider  him  but  as  a  lost  and  rejected 
Christ,  the  remembrance  of  which  was  as  the 
continual  breaking  of  my  bones. 

245.  The  Scriptures  now  also  were  vrondcrful 
things  unto  me ;  I  saw  that  the  truth  and  verity 
of  them  were  the  keys  of  the  kingdom  of  heaven ; 

*  This  retort,  or  Tehukc,  is  inserted  twice  in  the  first  edition, 
probably  a  typographical  error. — Ed. 

t  See  note  on  No.  152.   The  feelings  of  Bunyan  must  hare 
I  been  exceedingly  pungent. — Ed. 


38 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


tliose  '  that '  the  Scriptures  favour  they  must  inherit 
bhss,  hut  those  '  that '  they  oppose  and  condemn 
must  perish  evermore.  Oh  this  Avord,  "For  the 
Scripture  cannot  he  broken,"  would  rend  tlie  caul 
of  my  heart ;  and  so  would  that  other,  "Whose  so- 
ever Bins  ye  remit,  tliey  are  remitted  unto  them ; 
and  whose  soever  sins  ye  retain,  they  are  retained." 
Now  I  saw  the  apostles  to  he  the  elders  of  the  city 
of  refuo-c,  Jos.  xx.  4,  those  *  that'  they  were  to  receive 
in,  were  received  to  life ;  but  those  that  they  shut 
out  were  to  be  slain  by  the  avenger  of  blood."* 

2i6.  Oh !  one  sentence  of  tlie  Scripture  did 
more  afflict  and  terrify  my  mind,  I  mean  those 
eentences  that  stood  against  me,  as  sometimes  I 
thought  they  every  one  did,  more  I  say,  than  an 
army  of  forty  thousand  men  that  might  have  come 
against  me.  Woe  be  to  him  against  whom  the 
Scriptures  bend  themselves. 

247.  By  this  temptation  I  was  made  '  to '  see 
more  into  the  nature  of  the  promises  than  ever  I 
was  before ;  for  I  lying  now  trembling  under  the 
mighty  hand  of  God,  continually  torn  and  rent  by 
the  thundcrings  of  his  justice ;  this  made  me,  with 
careful  heart  and  watchful  eye,  with  great  serious- 
ness, to  turn  over  every  leaf,  and  with  much  dili- 
gence, mixed  with  trembling,  to  consider  every 
sentence,  together  with  its  natural  force  and 
latitude. 

248.  By  this  temptation,  also,  I  was  greatly 
beaten  oif  my  former  foolish  practice,  of  puttino- 
by  the  word  of  promise  when  it  came  into  my 
mind ;  for  now,  though  I  could  not  suck  that  com- 
fort and  sweetness  from  the  promise  as  I  had 
done  at  other  times,  yea,  like  to  a  man  a-sinkinf, 
I  should  catch  at  all  I  saw ;  formerly  I  thouo-ht  I 
night  not  meddle  with  the  promise  unless  I  felt 
its  comfort,  but  now  it  was  no  time  thus  to  do,  the 
avenger  of  blood  too  hardly  did  pursue  me, 

249.  Now  therefore  I  was  glad  to  catch  at  that 
word,  which  yet  I  feared  I  had  no  ground  or  right 
to  own ;  and  even  to  leap  into  the  bosom  of  that 
promise,  that  yet  I  feared  did  shut  its  heart  against 
me.  Now  also  I  should  labour  to  take  the  Word 
as  God  had  laid  it  down,  without  restrainino-  the 


*  This  is  a  view  of  tlie  power  given  to  the  apostles  to  for- 
give or  retain  sius  worthy  of  our  serious  consideration.  That 
mysterious  power,  uuder  the  pretence  of  possessing  which  mer- 
chandise is  made  of  souls,  if  it  was  not  limited  to  the  apostles 
personally,  was  inteaded  to  he  used  hy  aU  those  whom  God 
Bends  to  preach  the  gospel;  an  authority  to  proclaim  salva- 
tion or  condemnation  to  those  who  receive  or  reject  the  Saviour. 
Bunyan  considers  it  a  similar  power  to  that  given  to  the 
goA-cmors  of  the  city  of  refuge;  to  admit  the  terror-stricken 
Boul  that  'shaU  declare  his  cause'— or  confess  his  guilt-into 
the  city,  there  /o  abide  the  judgment  upon  him,  as  in  Christ 
the  Refuge.  This  is  very  dillerent  to  turning  God  out  of  his 
judgment-seat;  as  is  the  case  when  a  poor  worm  says  to  his 
fellow-worm,  'I  absolve  thee  from  all  thy  sins.'  See  the 
visitation  of  the  sick,  in  the  Book  of  Common  Trai/er.—ED 


natural  force  of  one  syllable  thereof.  0  what  did 
I  now  see  in  that  blessed  sixth  of  John,  "And  him 
that  Cometh  to  me,  I  will  in  no  wise  cast  out," 
vcr.  07.  Now  1  began  to  consider  with  myself,  that 
God  had  a  bigger  mouth  to  speak  with  than  I  had 
heart  to  conceive  with.  I  thought  also  with  myself 
that  he  spake  not  his  words  in  haste,  or  in  unad- 
vised heat,  but  with  infinite  wisdom  and  judg- 
ment, and  in  very  truth  and  faithfulness.  2  Sa.  Hi.  is. 

250.  I  should  in  these  days,  often  in  my  greatest 
agonies,  even  flounce  towards  the  promise,  as  the 
horses  do  towards  sound  ground  that  yet  stick  in 
the  mire,  concluding,  though  as  one  almost  bereft  of 
his  wits  through  fear,  on  this  I  will  rest  and  stay, 
and  leave  the  fulfilling  of  it  to  the  God  of  heaven 
that  made  it.  Oh !  many  a  pull  hath  my  heart  had 
with  Satan  for  that  blessed  sixth  of  John.  I  did 
not  now,  as  at  other  times,  look  principally  for 
comfort,  though,  0  how  welcome  would  it  have 
been  unto  me !  But  now  a  word,  a  word  to  lean 
a  weary  soul  upon,  that  I  might  not  sink  for  ever ! 
'  it  was  that  I  hunted  for. ' 

251.  Yea,  often  when  I  have  been  making  to 
the  promise,  I  have  seen  as  if  the  Lord  would  refuso 
my  soul  for  ever.  I  was  often  as  if  I  had  run  upon 
the  pikes,  and  as  if  the  Lord  had  thrust  at  me  to 
keep  me  from  him  as  Avith  a  flaming  sword.  Then 
I  should  think  of  Esther,  who  went  to  petition  the 
king  contrary  to  the  law,  Es.  iv.  i6.  I  thought  also 
of  Benhadad's  servants,  who  went  with  ropes  upon 
their  heads  to  their  enemies  for  mercy,  i  Kj.  xi.  si. 
The  woman  of  Canaan  also,  that  would  not  be 
daunted,  though  called  dog  by  Christ.  Mat.  xv.  20-28. 
And  the  man  that  went  to  borrow  bread  at  mid- 
night, Lu.  xi.  5-s,  were  great  encouragements  unto 
me. 

252.  I  never  saw  those  heights  and  depths  in 
grace,  and  love,  and  mercy,  as  I  saw  after  this 
temptation.  Great  sins  do  draw  out  great  grace  ; 
and  where  guilt  is  most  terrible  and  fierce  there 
the  mercy  of  God  in  Christ,  "when  showed  to  the 
soul,  appears  most  high  and  jnighty.  When  Job 
had  passed  through  his  captivity,  he  had  "twice  as 
much  as  he  had  before."  Job  xUi.  la  Blessed  be 
God  for  Jesus  Christ  our  Lord.  Many  other 
things  I  might  here  make  observation  of,  but  I 
would  be  brief,  and  therefore  shall  at  this  time 
omit  them,  and  do  pray  God  that  my  harms  may 
make  others  fear  to  offend,  lest  they  also  be  made 
to  bear  the  iron  yoke  as  I  '  did.' 

'  I  had  two  or  three  times,  at  or  about  my 

*  deliverance  from  this  temptation,  such  strange 
'  apprehensions  of  the  grace  of  God,  that  I  could 
'  hardly  bear  up  imder  it,  it  was  so  out  of  measure 

*  amazing,  when  I  thought  it  could  reach  me,  that 
'  I  do  think,  if  that  sense  of  it  had  abode  long 

*  upon  me,  it  would  have  made  me  incapable  for 

*  business.' 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


39 


[EN'TERS  IXTO  fellowship  with  the  CHHIICH  OF 
CHRIST  AT  BEDFORD,  IN'  WHICH  HE  AFTERWARDS 
BECAME  A  MINISTERING  ELDER.] 

253.  Now  I  shall  go  forward  to  give  yoii  a 
relation  of  other  of  the  Lord's  dealings  with  me, 
of  his  dealings  with  me  at  simdrj  other  seasons, 
and  of  the  temptations  I  then  did  meet  withal. 
I  shall  hcgiu  with  what  I  met  with  when  I  first 
did  join  in  fellowship  with  the  people  of  God  in 
Bedford.*  After  I  had  propounded  to  the  church 
that  my  desire  was  to  walk  in  the  order  and  ordi- 
nances of  Christ  with  them,  and  was  also  admitted 
hy  them  ;  while  I  thought  of  that  hlessed  ordinance 
of  Christ,  which  was  his  last  supper  with  his  dis- 
ciples hefore  his  death,  that  Scripture,  "  This  do 
in  rememhrance  of  me,"  Ln.  xxu.  19,  was  made  a  very 
precious  Avord  unto  me ;  for  by  it  the  Lord  did 
come  down  upon  my  conscience  with  the  discovery 
of  his  death  for  my  sins ;  and  as  I  then  felt,  did 
as  if  he  plunged  me  in  the  Anrtue  of  the  same. 
But,  behold,  I  had  not  been  long  a  partaker  at 
that  ordinance,  but  such  fierce  and  sad  temptations 
did  attend  me  at  all  times  therein,  both  to  blas- 
pheme the  ordinance,  and  to  wish  some  deadly 
thing  to  those  that  then  did  eat  thereof;  that,  lest  I 
should  at  any  time  be  guilty  of  consenting  to  these 
wicked  and  fearful  thoughts,  I  was  forced  to  bend 
myself  all  the  while  to  pray  to  God  to  keep  me 
from  such  blasphemies  ;  and  also  to  cry  to  God  to 
bless  the  bread  and  cup  to  them  as  it  went  from 
mouth  to  mouth.  The  reason  of  this  temptation 
I  have  thought  since  was,  because  I  did  not,  with 
that  reverence  '  as  became  me, '  at  first  approach 
to  partake  thereof. 

254.  Thus  I  continued  for  three  quarters  of  a 
year,  and  could  never  have  rest  nor  ease ;  but  at 
last  the  Lord  came  in  upon  my  soul  with  that  same 

*  The  mode  of  admitting  members  into  the  church,  amoug 
the  Baptists,  appears  to  have  been  the  same  iu  Bunyan's  days 
as  it  is  now  practised.  It  is,  first  to  be  introduced  to  the 
minister,  who  endeavours  to  ascertain  whether  there  is  an  ear- 
nest desire  to  flee  from  the  WTath  to  come,  sincere  repent- 
ance, and  faith  in  the  Lord  Jesus  Christ.  If  so,  he  mentions 
it  to  the  church ;  and  visitors  are  appointed,  to  eucom-age  the 
young  convert,  and  to  scrutinize  into  moral  character.  If  they 
are  satisfied,  he  is  imdted  to  attend  a  private  church  meeting ; 
and  if  the  members  have  a  good  hope  that  he  is  a  decided 
believer  iu  Jesus,  they  receive  him  into  their  fellowship ;  and 
if  he  requests  it,  he  is  publicly  baptized  in  water,  and  com- 
umnicates  with  the  church  at  the  Lord's  table.  This  appears 
to  have  been  the  mode  in  which  Bunyan  was  admitted  into 
the  church  at  Bedford.  Most  of  the  Baptist  churches  now 
agree  with  Bunyan,  that  the  baptism  of  the  Holy  Ghost,  or 
inward  spiritual  regeneration,  is,  alone,  the  essential  pre-requi- 
site  to  the  Lord's  table ;  and  they  leave  members  to  then-  own 
conclusions  as  to  the  validity  of  their  having  been  sprinJded 
in  infancy,  or  the  necessity  of  immersion  in  water  upon  a  pro- 
fession of  faith. — Ed. 


scripture  by  which  my  soul  was  visited  before ; 
and  after  that  I  have  been  usually  very  well  and 
comfortable  in  the  partaking  of  that  blessed  ordi- 
nance, and  have,  I  trust,  therein  discerned  the 
Lord's  body  as  broken  for  my  sins,  and  that  his 
precious  blood  hath  been  shed  for  my  transgres- 
sions. 

255.  Upon  a  time  I  was  somewhat  inclining  to 
a  consumption,  wherewith,  about  the  spring,  I  was 
suddenly  and  violently  seized  with  much  weakness 
in  my  outward  man,  insomuch  that  I  thought  I 
could  not  live.  Now  began  I  afresh  to  give  myself 
up  to  a  serious  examination  after  my  state  and  con* 
dition  for  the  future,  and  of  my  evidences  for  that 
blessed  world  to  come ;  for  it  hath,  1  bless  the  name 
of  God,  been  my  usual  course,  as  always,  so  espe- 
cially in  the  day  of  affliction,  to  endeavour  to  keep 
my  interest  in  the  life  to  come  clear  before  my  eye. 

256.  But  I  had  no  sooner  began  to  recal  to 
mind  my  former  experience  of  the  goodness  of 
God  to  my  sord,  but  there  came  flocking  into  my 
mind,  an  innumerable  company  of  my  sms  and 
transgressions,  amongst  which  these  were  at  this 
time  most  to  my  afiliction,  namely,  my  deaduess, 
dulness,  and  coldness  in  holy  duties;  my  wander- 
ings of  heart,  '  of '  my  wearisomeness  in  all  good 
things,  my  want  of  love  to  God,  his  ways,  and 
people,  wnth  this  at  the  end  of  all,  Are  these  the 
fruits  of  Christianity  ?  are  these  the  tokens  of  a 
blessed  man  ? 

257.  At  the  apprehension  of  these  things  my 
sickness  was  doubled  upon  me,  for  now  was  I  sick 
in  my  inward  man,  my  soul  was  clogged  with 
guilt ;  now  also  was  my  former  experience  of  God's 
goodness  to  me  quite  taken  out  of  my  mind,  and 
liid  as  if  it  had  never  been,  nor  seen.  Now  wvas  my 
soul  greatly  pinched  between  these  two  considera- 
tions. Live  I  must  not.  Die  I  dare  not;  now  I 
sunk  and  fell  in  my  spirit,  and  was  giving  up  all 
for  lost ;  but  as  I  was  walking  up  and  down  in 
the  house,  as  a  man  in  a  most  woful  state,  that 
word  of  God  took  hold  of  my  heart,  Ye  are  "justi- 
fied freely  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus."  Ro.  iiL  24.  '  But  oh  what 
a  turn  it  made  upon  me  ! ' 

258.  NoAV  was  I  as  one  awakened  out  of  some 
troublesome  sleep  and  dream,  and  hstening  to  this 
heavenly  sentence,  I  was  as  if  I  had  heard  it  thus 
expounded  to  me :  Sinner,  thou  thinkest  that  be- 
cause of  thy  sins  and  infirmities  I  cannot  save  thy 
soul,  but  behold  my  Son  is  by  me,  and  upon  him 
I  look,  and  not  on  thee,  and  will  deal  with  thee 
according  as  I  am  pleased  with  him.  At  this  I 
was  greatly  lightened  in  my  mind,  and  made  to 
understand  that  God  could  justify  a  sinner  at  any 
time:  it  was  but  'his'  looking  upon  Christ,  and 
imputing  of  his  benefits  to  us,  and  the  work  was 
forthwith  done. 


40 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


259.  And  as  I  was  thus  in  a  muse,  that  scrip- 
ture also  came  with  great  power  upon  my  spirit, 
Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  he  saved  us,  &,c. 
Tit  iii.  5.  2  Ti.  L  9.  Now  was  I  got  on  high  ;  I  saw 
myself  within  the  arms  of  grace  and  mercy ;  and 
thougli  I  was  before  afraid  to  think  of  a  dying 
hour,  yet  now  I  cried,  Let  me  die.  Now  death 
was  lovely  and  beautiful  in  my  sight ;  for  I  saw 
we  shall  never  live  indeed  till  we  be  gone  to  the 
other  world.  Oh,  methought  this  life  is  but  a 
slumber  in  comparison  of  that  above  ;  at  this  time 
also  I  saw  more  in  those  words,  *'  Heirs  of  God," 
Ro.  nu.  17,  than  ever  I  shall  be  able  to  express 
while  I  live  in  this  world.  "  Heirs  of  God !"  God 
himself  is  the  portion  of  the  saints.  This  I  saw 
and  wondered  at,  but  cannot  tell  you  what  I  saw.* 

'  260.  Again,  as  I  was  at  another  time  very  ill 
'  and  weak,  all  that  time  also  the  tempter  did 

*  beset  me  strongly,  for  I  find  he  is  much  for 
'  assaulting  the  soul  when  it  begins  to  approach 

*  towards   the    grave,    then   is   his    opportunity, 

*  labouring  to  hide  from  me  my  former  experience 
'of  God's  goodness;  also  setting  before  me  the 
'  terrors  of  death  and  the  judgment  of  God,  inso- 
'  much  that  at  this  time,  through  mj  fear  of  mis- 
'  carrying  for  ever,  should  I  now  die,  I  was  as  one 
'  dead  before  death  came,  and  was  as  if  I  had  felt 
'  myself  already  descending  into  the  pit;  methought, 
'  I  said,  there  was  no  way,  but  to  hell  I  must ; 
'  but  behold,  just  as  I  Avas  in  the  midst  of  those 

*  fears,  these  words  of  the  angels  carrying  Lazarus 

*  into  Abraham's  bosom  darted  in  upon  me,  as 
'  who  should  say,  So  it  shall  be  with  thee  when 
'  thou  dost  leave  this  world.     This  did  sweetly 

*  revive  my  spirit,  and  help  me  to  hope  in  God ; 
'  which,  when  I  had  with  comfort  mused  on  a  while, 
'  that  Avord  fell  with  great  weight  upon  my  mind, 

*  "  0  death,  where  is  thy  sting  ?  0  grave,  where 
'  is  thy  victory  ?"  i  Cor.  xv.  55.  At  this  I  became 
'  both  well  in  body  and  mind  at  once,  for  my  sick- 
'  ness  did  presently  vanish,  and  I  walked  comfort- 

*  ably  in  my  work  for  God  again.' 

26L  At  another  time,  though  just  before  I  was 
pretty  well  and  savoury  in  my  spirit,  yet  suddenly 
there  fell  upon  me  a  great  cloud  of  darkness, 
which  did  so  hide  from  me  the  things  of  God  and 
Christ,  that  I  was  as  if  I  had  never  seen  or  known 
them  in  my  life ;  I  was  also  so  overrun  in  my  soul, 
with  a  senseless,  heartless  frame  of  spirit,  that  I 
could  not  feel  my  soul  to  move  or  stir  after  grace 
and  life  by  Christ;  I  was  as  if  my  loins  were 
broken,  or  as  if  my  hands  and  feet  had  been  tied 

*  Slany  will  be  surprised  that  Bunyaa,  who  was  so  ready 
a  writer,  should  be  uuablc  to  tell  what  he  saw  and  felt  when 
in  these  holy  enjoyments;  but  all  who  have  had  similar  feel- 
ings will  unite  with  him  in  saying,  they  are  inexpressible, 
great,  and  full  of  glory. — Ed. 


or  bound  with  chains.  At  tins  time  also  I  felt 
some  weakness  to  seize  'upon'  my  outward  man, 
which  made  still  the  other  afiiiction  the  more  heavy 
and  imcomfortable  'to  me.' 

262.  After  I  had  been  in  this  condition  some 
three  or  four  days,  as  I  was  sitting  by  the  fire,  I 
suddenly  felt  this  word  to  sound  in  my  heart,  I 
must  go  to  Jesus ;  at  this  my  former  darkness  and 
atheism  fled  away,  and  the  blessed  things  of  hea- 
ven were  set  within  my  view.  While  I  was  on 
this  sudden  thus  overtaken  with  surprise.  Wife, 
said  I,  is  there  ever  such  a  scripture,  I  must  go 
to  Jesus  ?  she  said  she  could  not  tell,  therefore  I 
sat  musing  still  to  see  if  I  could  remember  such  a 
place ;  I  had  not  sat  above  two  or  three  minutes 
but  that  came  bolting  in  upon  me,  "  And  to  an 
innumerable  company  of  angels,"  and  withal, 
Hebrews  the  twelfth,  about  the  mount  Sion,  was 
set  before  mine  eyes.  ver.  22-24. 

263.^Then  with  joy  I  told  my  wife,  0  now  I  know, 
I  know  I  But  that  night  was  a  good  night  to  me, 
I  never  had  but  few  better ;  I  longed  for  the  com- 
pany of  some  of  God's  people  that  I  might  have 
imparted  unto  them  what  God  had  showed  rae. 
Christ  was  a  precious  Christ  to  my  soul  that  night ; 
I  could  scarce  lie  in  my  bed  for  joy,  and  peace, 
and  triumph,  through  Christ;  this  great  glory 
did  not  continue  upon  me  until  morning,  yet  that 
twelfth  of  the  author  to  the  Hebrews,  He.  sU.  22,  23, 
was  a  blessed  scripture  to  me  for  many  days 
together  after  this. 

264.  The  words  are  these,  "  Ye  are  come  unto 
mount  Sion,  and  unto  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  and  to  an  innumerable 
company  of  angels,  to  the  general  assembly  and 
church  of  the  firstborn,  which  are  written  in  hea- 
ven, and  to  God  the  judge  of  all,  and  to  the  spirits 
of  just  men  made  perfect,  and  to  Jesus  the  media- 
tor of  the  new  covenant,  and  to  the  blood  of 
sprinkling,  that  speaketh  better  things  than  that 
of  Abel."  Through  this  blessed  sentence  the 
Lord  led  me  over  and  over,  first  to  this  word,  and 
then  to  that,  and  showed  me  wonderful  glory  in 
every  one  of  them.  These  words  also  have  oft 
since  this  time  been  great  refreshment  to  my  spirit. 
Blessed  be  God  for  having  mercy  on  me. 

[a  drief  account  of  the  author's  call  to  the 
work  of  the  ministry.] 

265.  And  now  I  am  speaking  my  experience,  I 
will  in  this  place  thrust  in  a  word  or  two  concern- 
ing my  preaching  the  Word,  and  of  God's  dealing 
with  me  in  that  particular  also.  For  after  I  had 
been  about  five  or  sis  years  awakened,  and  helped 
•  myself '  to  see  both  the  want  and  worth  of  Jesus 
Christ  our  Lord,  and  '  also '  enabled  to  venture  my 
soul  upon  him,  some  of  the  most  able  among  the 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


41 


saints  with  us,  I  say  tlie  most  able  for  judgment 
and  holiness  of  life,  as  they  conceived,  did  perceive 
that  God  had  counted  me  worthy  to  understand 
something  of  his  will  in  his  holy  and  blessed  Word, 
and  had  given  me  utterance,  in  some  measure,  to 
express  what  I  saw  to  others  for  edification ;  '  there- 
fore '  they  desired  me,  and  that  with  much  earnest- 
ness, that  I  would  be  willing,  at  sometimes,  to  take 
in  hand,  in  one  of  the  meetings,  to  speak  a  word 
of  exhortation  unto  them.* 

266.  The  which,  though  at  the  first  it  did  much 
dash  and  abash  my  spirit,  yet  being  still  by  them 
desired  and  intreated,  I  consented  to  their  request, 
and  did  twice  at  two  several  assemblies,  but  in 
private,  though  with  much  weakness  and  infirmity, 
discover  my  gift  amongst  them  ;  at  Avhich  they  not 
only  seemed  to  be,  but  did  solemnly  protest,  as  in 
the  sight  of  the  great  God,  they  were  both  afi"ected 
and  comforted,  and  gave  thanks  to  the  Father  of 
mercies  for  the  grace  bestowed  on  me. 

267.  After  this,  sometimes  when  some  of  them 
did  go  into  the  country  to  teach,  they  would  also 
that  I  should  go  with  them ;  where,  though  as  yet 
I  did  not,  nor  durst  not,  make  use  of  my  gift  in 
an  open  way,  yet  more  privately  still  as  I  came 
amongst  the  good  people  in  those  places,  I  did 
sometimes  speak  a  word  of  admonition  unto  them 
also ;  the  which,  they  as  the  other  received, 
Avith  rejoicing,  at  the  mercy  of  God  to  me-ward, 
professing  their  souls  were  edified  thereby. 

268.  Wherefore,  to  be  brief,  at  last,  being  still 
desired  by  the  church,  after  some  solemn  prayer 
to  the  Lord,  with  fasting,  I  was  more  particularly 
called  forth,  and  appointed  to  a  more  ordinary 
and  public  preaching  the  word,  not  only  to,  and 
amongst  them  that  believed,  but  also  to  ofi"er  the 
gospel  to  those  who  had  not  yet  received  the  faith 
thereof;  about  which  time  I  did  evidently  find  in 
my  mind  a  secret  pricking  forward  thereto ;  though 
I  bless  God,  not  for  desire  of  vain  glory,  for  at 


*  This  is  a  very  correct  view  of  the  excellent  mode  in  whicli 
dissenting  ministers  ai'e  generally  called  to  theii'  important 
work.  First,  their  gifts  iu  prayer  and  conversation  upon 
Divine  things,  and  aptness  in  illustrating  and  confirming  what 
they  advance  from  the  Scriptiu-es,  is  noticed ;  and,  secondly, 
they  arc  encouraged  to  pray  with  and  addi'css  the  poor  children 
in  a  Sunday  school.  If  they  manifest  an  aptness  to  teach, 
they  are,  thirdly,  invited  to  give  an  exhortation  to  the  church 
privately;  and  then,  fourthly,  they  are  encom-aged  to  pray 
and  preach  among  the  poor  in  country  villages  and  in  work- 
houses. The  God  who  gave  the  wish  and  the  talent,  soon  opens 
a  way  to  still  more  pubUc  usefulness.  In  most  cases,  they 
enter  upon  a  com-se  of  study,  to  fit  them  for  their  momentous 
lahom's ;  hut  many  of  our  most  valuable  ministers  have,  like 
Bunyan,  relied  entirely  upon  their  prayerful  investigation  of 
the  Scriptures.  His  college  was  a  dungeon,  his  library  the 
Bible;  and  he  came  forthwith  gigantic  powers  to  grapple  with 
the  prince  of  dai'kness.  No  human  learning  could  have  oo 
fitted  him  for  tliis  terrible  and  mysterious  warfai'e. — Ed. 
VOL.  I. 


that  time  I  was  most  sorely  afflicted  with  the  fiery 
darts  of  the  devil  concerning  my  eternal  state. 

269.  But  yet  could  not  be  content,  unless  I  was 
found  in  the  exercise  of  my  gift,  imto  which  also  I 
was  greatly  animated,  not  only  by  the  continual 
desires  of  the  godly,  but  also  by  that  saying  of 
Paul  to  the  Corinthians,  "I  beseech  you,  brethren 
(ye  know  the  household  of  Stephanus,  that  it  is  the 
first  fruits  of  Achaia,  and  thai  they  have  addicted 
themselves  to  the  ministry  of  the  saints)  that  ye 
submit  yourselves  unto  such,  and  to  every  one  that 
helpeth  with  us,  and  laboureth."  i  Cor.  xvi.  is,  is. 

270.  By  this  text  I  was  made  to  see  that  the 
Holy  Ghost  never  intended  that  men  who  have 
gifts  and  abilities  should  bury  them  in  the  earth, 
but  rather  did  command  and  stir  up  such  to  the 
exercise  of  their  gift,  and  also  did  commend  those 
that  were  apt  and  ready  so  to  do,  "  They  have 
addicted  themselves  to  the  ministry  of  the  saints." 
This  scripture,  iu  these  days,  did  continually  run 
in  my  mind,  to  encourage  me  and  strengthen  me 
in  tliis  my  work  for  God ;  I  have  also  been  en> 
couraged  from  several  other  scriptures  and  exam- 
ples of  the  godly,  both  specified  in  the  W^ord  and 
other  ancient  histories  (Ac.  viii.  i ;  win.  24,  25.  i  Pe.  iv.  lo. 
Ro.  xii.  6;  Foxe's  Ads  and  Monuments). 

271.  Wherefore,  though  of  myself,  of  all  the 
saints  the  most  unworthy,  yet  I,  but  with  great 
fear  and  trembling  at  the  sight  of  my  own  weak- 
ness, did  set  upon  the  work,  and  did  according  to 
my  gift,  and  the  proportion  of  my  faith,  preach 
that  blessed  gospel  that  God  had  showed  me  in 
the  holy  Word  of  truth ;  which,  when  the  country 
imderstood,  they  came  in  to  hear  the  Word  by 
hundreds,  and  that  from  all  parts,  though  upon 
sundry  and  divers  accounts. 

272.  And  I  thank  God  he  gave  unto  me  some 
measure  of  bowels  and  pity  for  their  souls,  Avhich 
also  did  put  me  forward  to  labour  with  great  dili- 
gence and  earnestness,  to  find  out  such  a  word  as 
might,  if  God  would  bless  it,  lay  hold  of,  and 
awaken  the  conscience,  in  which  also  the  good 
Lord  bad  respect  to  the  desire  of  his  servant;  for 
I  had  not  preached  long  before  some  began  to  be 
touched  by  the  Word,  and  to  be  greatly  aSicted 
in  their  minds  at  the  apprehension  of  the  greatness 
of  their  sin,  and  of  their  need  of  Jesus  Christ. 

273.  But  I  at  first  could  not  believe  that  God 
should  speak  by  me  to  the  heart  of  any  man,  still 
counting  myself  unworthy;  yet  those  who  thus 
were  touched  would  love  me  and  have  a  peculiar 
respect  for  me ;  and  though  I  did  put  it  from  me, 
that  they  should  be  awakened  by  me,  still  they 
would  confess  it,  and  aft'irm  it  before  the  saints  of 
God ;  they  would  also  bless  God  for  me,  unworthy 
wretch  that  I  am!  and  count  me  God's  instrument 
that  showed  to  them  the  way  of  salvation. 

274.  Wherefore,    seeing   them   in    both   their 

r 


42 


GRACE  ABOTJNDI^'G  TO  THE  CHIEF  OF  SINNERS. 


words  and  deeds  to  be  so  constant,  and  also  in 
their  hearts  so  camestlj  pressuig  after  the  know- 
ledge of  Jesus  Christ,  rejoicing  that  ever  God  did 
send  rae  where  they  were ;  then  I  began  to  con- 
clude it  might  be  so,  that  God  had  owned  in  his 
work  such  a  foolish  one  as  I,  and  then  came  that 
word  of  God  to  my  heart  with  much  sweet  refresh- 
ment, "  The  blessing  of  him  that  was  ready  to 
perish  came  upon  me ;  and  I  caused  the  widow's 
heart  to  sing  for  joy. "  JobxxLr.  13. 

275.  At  this  therefore  I  rejoiced,  yea,  the  tears 
of  those  whom  God  did  awaken  by  my  preaching 
would  be  both  solace  and  encouragement  to  me  ; 
for  I  thought  on  those  sa}'ings,  "  Who  is  he  that 
maketh  me  glad  but  the  same  wblch  is  made  sorry 
by  rae  ?"  2  Cor.  ii.  2;  and  again,  Thougb  "  I  be  not 
an  apostle  to  others,  yet,  doubtless,  I  am  to  you : 
for  the  seal  of  mine  apostleship  are  ye  in  the  Lord, " 
1  Cor.  ix.  2.  These  things,  therefore,  were  as  another 
argument  unto  me  that  God  had  called  me  to,  and 
stood  by  me  in  this  work. 

276.  In  ray  pi-eaching  of  the  Word,  I  took 
special  notice  of  this  one  thing,  namely,  that  the 
Lord  did  lead  me  to  begin  where  his  Word  begins 
with  sinners ;  that  is,  to  condemn  all  flesh,  and  to 
open  and  allege  that  the  curse  of  God,  by  the  law, 
doth  belong  to,  and  lay  bold  on  all  men  as  they 
come  into  the  world,  because  of  sin.  Now  this 
part  of  my  work  I  fulfilled  wilb  great  sense  ;*  for 
the  terrors  of  the  law,  and  guilt  for  my  transgres- 
sions, lay  heavy  on  my  conscience.  I  preached 
what  I  felt-  what  I  smartingly  did  feel,  even  that 
under  which  my  poor  soul  did  groan  and  tremble 
to  astonishment. 

277.  Indeed  I  have  been  as  one  sent  to  them 
from  the  dead ;  I  went  myself  in  chains  to  preach 
to  them  in  chains ;  and  carried  that  fire  in  my  own 
conscience  that  I  persuaded  them  to  beware  of. 
I  can  truly  say,  and  that  without  dissembling,  that 
when  I  have  been  to  preach,  I  have  gone  full  of 
guilt  and  terror  even  to  the  pulpit  door,  and  tbere 
it  hath  been  taken  oft',  and  I  have  been  at  liberty 
in  my  mind  until  I  have  done  my  work,  and  then 
immediately,  even  before  I  could  get  down  the 
pulpit  stairs,  I  have  been  as  bad  as  I  was  before ; 
yet  God  carried  me  on,  but  surely  with  a  strong 
hand,  for  neither  guilt  or  hell  could  take  me  ofi" 
my  work. 

278.  Thus  I  went  for  the  space  of  two  years, 
crying  out  against  men's  sins,  and  their  fearful 
state  because  of  them.  After  which  the  Lord 
came  in  upon  my  own  soul  with  some  staid  peace 
and  conifurt  through  Christ ;  fur  he  did  give  me 
many  sweet  discoveries  of  his  blessed  grace  through 
him.     Wherefore  now  I  altered  in  my  preachino-. 


*   '  With  great  sense/  means  with  groat  feelinff,  arising 
from  his  own  acute  cipcricncc. — Ed. 


for  still  I  preached  what  I  saw  and  felt;  now 
therefore  I  did  much  labour  to  hold  forth  Jesus 
Christ  in  all  his  offices,  relations,  and  benefits  imto 
the  world ;  and  did  strive  also  to  discover,  to  con- 
demn, and  remove  those  false  supports  and  props 
on  which  the  world  doth  both  lean,  and  by  them 
fall  and  perish.  On  these  things  also  I  staid  as 
long  as  on  the  other. 

279.  After  this,  God  led  me  into  something  of 
the  mystery  of  union  with  Christ ;  wherefore  that 
I  discovered  and  showed  to  them  also.  And  when 
I  had  travelled  through  these  three  chief  points  of 
the  Word  of  God,  about  the  space  of  five  years  or 
more,  I  was  caught  in  my  present  practice  and 
cast  into  prison,  where  I  have  lainf  above  as  long- 
again,  to  confirm  the  truth  by  way  of  suffering,  as 
I  was  before  in  testifying  of  it  according  to  the 
Scriptures  in  a  way  of  preaching. 

280.  When  I  have  been  preaching,  I  thank 
God,  my  heart  hath  often  all  the  time  of  this  and 
the  other  exercise,  with  great  earnestness,  cried  to 
God  that  he  Avould  make  the  Word  efirectual  to 
the  salvation  of  the  soul ;  still  being  grieved  lest 
the  enemy  should  take  the  Word  away  from  the 
conscience,  and  so  it  should  become  unfruitful. 
Wherefore  I  did  labour  so  to  speak  the  Word,  as 
that  thereby,  if  it  were  possible,  the  sin  and  person 
guUty  might  be  particularized  by  it. 

281.  Also,  when  I  have  done  the  exercise,  it 
hath  gone  to  my  heart  to  think  the  Word  should  now 
fall  as  rain  on  stony  places,  still  -wishing  from  my 
heart,  0  that  they  who  have  heard  me  speak  this 
day  did  but  see  as  I  do  Avhat  sin,  death,  hell,  and 
the  curse  of  God  is ;  and  also  what  the  grace,  and 
love,  and  mercy  of  God  is,  through  Christ,  to  men 
in  such  a  case  as  they  are,  who  are  yet  estranged 
from  him.  And,  indeed,  I  did  often  say  in  my 
heart  before  the  Lord,  That  if  to  be  hanged  up 
presently  before  their  eyes  would  be  a  means  to 
awaken  them,  and  confirm  them  in  the  truth,  I 
gladly  should  be  contented. 

282.  For  I  have  been  in  my  preaching,  espe- 
cially when  I  have  been  engaged  in  the  doctrine 
of  hfe  by  Christ,  without  works,  as  if  an  angel  of 
God  had  stood  by  at  my  back  to  encourage  me. 
Oh,  it  hath  been  with  such  power  and  heavenly 
evidence  upon  my  own  soul,  while  I  have  been 
labom'ing  to  unfold  it,  to  demonstrate  it,  and  to 
fasten  it  upon  the  consciences  of  others,  that  I 
could  not  be  contented  with  saying,  I  believe,  and 
am  sure ;  methought  I  was  more  than  sure,  if  it 
be  lawful  so  to  express  myself,  that  those  things 
which  then  I  asserted  were  true. 

283.  When  I  went  first  to  preach  the  AVord 
abroad,  the  doctors  and  priests  of  the  country  did 


t  In  the  first  edition  Banyan  says,  '  I  have  lain  as  long,' 
(live  years).     This  was  in  IGGG. — Eo. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


43 


open  wide  against  me.*  But  I  was  persuaded  of 
this,  not  to  render  railing  for  railing,  but  to  see 
how  many  of  their  carnal  professors  I  could  con- 
vince of  then*  miserable  state  by  the  law,  and  of 
the  want  and  worth  of  Christ ;  for,  thought  I, 
This  shall  answer  for  me  in  time  to  come,  when 
they  shall  be  for  my  hire  before  then*  faces.  Ge.  xix.  33. 

284.  I  never  cared  to  meddle  with  things  that 
were  controverted,  and  in  dispute  amongst  the 
saints,  especially  things  of  the  lowest  nature ;  yet 
it  pleased  me  much  to  contend  with  great  earnest- 
ness for  the  word  of  faith  and  the  remission  of 
sins  by  the  death  and  sufferings  of  Jesus ;  but  I 
say,  as  to  other  things,  I  should  let  them  alone, 
because  I  saw  they  engendered  strife,  and  because 
that  they  neither,  in  doing  nor  in  leaving  undone, 
tlid  commend  ns  to  God  to  be  his.  Besides,  I  saw 
my  work  before  me  did  run  in  another  channel, 
even  to  carry  an  awakening  word ;  to  that  there- 
fore did  I  stick  and  adhere.! 

285.  I  never  endeavoured  to,  nor  durst  make 
use  of  other  men's  lines, |  Ro.  x\'.  is,  though  I  con- 
demn not  all  that  do,  for  I  verily  thought,  and 
found  by  experience,  that  what  was  taught  me  by 
the  Word  and  Spirit  of  Christ,  could  be  spoken, 
maintained,  and  stood  to  by  the  soundest  and  best 
established  conscience ;  and  though  I  will  not  now 
speak  all  that  I  know  in  this  matter,  yet  my 
expexience  hath  more  interest  in  that  text  of 
Scripture  than  many  amongst   men   are   aware. 

Ga.  i.  11,  12. 

286.  If  any  of  those  who  were  awakened  by  my 
ministry  did  after  that  fall  back,  as  sometimes  too 
many  did,  I  can  truly  say  their  loss  hath  been  more 
to  me  than  if  one  of  my  own  cliiidren,  begotten  of  my 
body,  had  beon  going  to  its  grave ;  I  think,  verily, 
I  may  speak  it  without  an  offence  to  the  Lord, 
nothing  hatli  gone  so  near  me  as  that,  unless  it  was 
the  fear  of  the  loss  of  the  salvation  of  my  own  soul. 

"  'When  God  sends  forth  a  zealous  ambassador  to  publish 
the  glad  tidings  of  salvation  to  perishing  sinners,  he  will  be 
sure  to  meet  with  the  fiercest  opposition  from  proud  pharisaical 
professors :  so  it  was  from  the  beginning,  and  will  be  to  the 
end  of  time ;  but  the  Lord  will  work,  and  none  shall  hinder. 
Experimental  preaching  ^vill  always  be  olieusive  to  the  carnal 
and  profane. — Mason. 

t  It  is  impossible  to  identify  the  sect  to  which  Buuyan 
belonged  by  reading  his  works.  He  rises  above  all  sectarian 
bias  in  his  earnest  efforts  to  win  soids  to  Christ,  and  to  keep 
them  in  a  heavenly  frame  of  mind. — En. 

:|:  '  Other  men's  lines,'  other  men's  compositions.  Bunyau 
went  himself  to  the  fountain  head  of  Divine  truth,  and  was 
not  taught  by  the  -VNisdom  of  his  fellow-men  in  the  things  that 
pertained  to  salvation.  Pie  spoke  as  he  felt ;  and,  while  he 
copied  no  sentence  from  others,  no  man  that  ever  wrote  has 
been  so  copied  from  by  others.  Application  was  once  made 
to  the  Editor,  to  publish  an  admirable  sermon  which  had  been 
taken  in  short  hand  fi-om  the  lips  of  a  D.D.;  when,  to  the 
surprise  of  the  applicant,  he  was  shown  the  whole  sermon  in 
Bunyan's  Reavenly  Footman. — Ed. 


I  have  counted  as  if  I  had  goodly  buildings  and 
lordships  in  those  places  where  my  children  were 
born ;  my  heart  hath  been  so  wrapped  up  in  the 
glory  of  this  excellent  work,  that  I  counted  myself 
more  blessed  and  honoured  of  God  by  tliis  than  if 
he  had  made  me  the  emperor  of  the  Christian 
world,  or  the  lord  of  all  the  glory  of  *  the '  earth 
without  it !  0  these  words,  "He  which  couverteth 
the  sinner  from  the  error  of  his  way  shall  save  a 
soul  fj-om  death."  Ja.  v.  20.  '  "  The  fruit  of  the 
'  righteous  is  a  tree  of  life ;  and  he  that  winneth 
'souls  is  wise."  Pr.  xi.  30.  "They  that  be  wise 
'  shall  shine  as  the  brightness  of  the  firmament ; 

*  and  they  that  turn  many  to  righteousness  as  the 

*  stars  for  ever  and  ever."  Da.  xU.  3.     "  For  what  is 

*  our  hope,  or  joy,  or  crown  of  rejoicing  ?     Are 

*  not  even  ye  in  the  presence  of  our  Lord  Jesus 
'  Christ  at  his  coming  ?  For  ye  are  our  glory 
'  and  joy."  1  Th.  ii.  19,  20.  These,  I  say,  with  many 
'  others  of  a  like  nature,  have  been  great  refresh- 

*  ments  to  me.' 

287.  I  have  observed,  that  where  I  have  had  a 
work  to  do  for  God,  I  have  had  first,  as  it  were, 
the  going  of  God  upon  my  spirit  to  desire  I  might 
preach  there.  I  have  also  observed  that  such  and 
such  souls  in  particular  have  been  strongly  set 
upon  my  heart,  and  I  stirred  up  to  wish  for  their 
salvation ;  and  that  these  very  souls  have,  after 
this,  been  given  in  as  the  fruits  of  my  ministry. 
I  have  also  observed,  that  a  word  cast  in  by  the 
by  hath  done  more  execution  in  a  sei'mon  than  all 
that  was  spoken  besides ;  sometimes  also  Avhen  I 
have  thought  I  did  no  good,  then  I  did  the  most 
of  all ;  and  at  other  times  when  I  thought  I  should 
catch  them  I  have  fished  for  nothing. 

'  288.  I  have  also  observed,  that  where  there 
'  hath  been  a  work  to  do  upon  sinners,  there  the 

*  devil  hath  begun  to  roar  in  the  hearts,  and  by 
'  the  mouths  of  his  servants.  Yea,  oftentimes 
'  when  the  wicked  world  hath  raged  most,  there 
'  hath  been  souls  awaked  by  the  Word.  I  could 
'  instance  particulars,  but  I  forbear.' 

289.  My  great  desire  in  my  fulfilling  my  mini- 
stry was  to  get  into  the  darkest  places  of  the 
country,  even  amongst  those  people  that  were 
furthest  off'  of  profession ;  yet  not  because  I  coidd 
not  endure  the  light,  for  I  feared  not  to  show 
my  gospel  to  any,  but  because  I  found  my  spirit 
leaned  most  after  awakening  and  converting  work, 
and  the  Word  that  I  carried  did  lead  itself  most 
that  way  'also;'  "yea,  so  have  I  strived  to  preach 
the  gospel,  not  where  Christ  was  named,  lest  I 
should  build  upon  another  man's  foundation." 
Uo.  XV.  20. 

290.  In  my  preaching  I  have  really  been  in 
pain,  and  have,  as  it  were,  travailed  to  bring  forth 
children  to  God ;  neither  could  I  be  satisfied  unless 
some  fruits  did  appear  in  my  work.     If  I  were 


44 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


fruitless  it  mattered  not  who  commended  me ;  but 
if  I  were  fruitful,  I  cared  not  who  did  condemn. 
I  have  thought  of  that,  "  He  that  winneth  souls  is 
wise,"  Pr.  xi.  30;  and  again,  "  Lo,  children  are  an 
lieritage  of  the  Lord ;  and  the  fruit  of  the  womb 
is  his  reward.  As  arrows  in  the  hand  of  a  mighty 
man,  so  ore  children  of  the  youth.  Happy  is  the 
man  that  hath  filled  his  quiver  full  of  them ;  they 
shall  not  be  ashamed,  but  they  shall  speak  with 
the  enemies  in  the  gate."  Ps.  cxivii.  3-5. 

'  291.  It  pleased  me  nothing  to  see  people  drink 

*  in  opinions  if  they  seemed  ignorant  of  Jesus 
'  Christ,  and  the  worth  of  their  own  salvation, 
'  sound  conviction  for  sin,  especially  for  unbelief, 
'  and  an  heart  set  on  fire  to  be  saved  by  Christ, 

*  with  strong  breathing  after  a  truly  sanctified  soul ; 
'  that  it  was  that  delighted  me ;  those  were  the 

•  souls  I  counted  blessed.' 

292.  But  in  this  work,  as  in  all  other,  I  had  my 
temptations  attending  me,  and  that  of  diverse 
kinds,  as  sometimes  I  should  be  assaulted  with 
great  discouragement  therein,  fearing  that  I  should 
not  be  able  to  speak  the  Word  at  all  to  edification  ; 
nay,  that  I  should  not  be  able  to  speak  sense  unto 
the  people ;  at  which  times  I  should  have  such  a 
strange  faintness  and  strengthlessness  seize  upon 
my  body  that  my  legs  have  scarce  been  able  to 
carry  me  to  the  place  of  exercise. 

293.  Sometimes,  again,  when  I  have  been  preach- 
ing, I  have  been  violently  assaulted  with  thoughts 
of  blasphemy,  and  strongly  tempted  to  speak  the 
words  with  my  mouth  before  the  congregation.  I 
have  also  at  some  times,  even  when  I  have  bejrun 
to  speak  the  Word  with  much  clearness,  evidence, 
and  liberty  of  speech,  yet  been  before  the  ending 
of  that  opportunity  so  blinded,  and  so  estranged 
from  the  things  I  have  been  speaking,  and  have 
also  been  so  straitened  in  my  speech,  as  to  utter- 
ance before  the  people,  that  I  have  been  as  if  I 
had  not  known  or  remembered  what  I  have  been 
about,  or  as  if  ray  head  had  been  in  a  bag  all  the 
time  of  the  exercise. 

294.  Again,  when  as  sometimes  I  have  been 
about  to  preach  upon  some  smart  and  scorching* 
portion  of  the  Word,  I  have  found  the  tempter  sug- 
gest, What,  will  you  preach  this  ?  this  condemns 
yourself;  of  this  your  own  soul  is  guilty ;  wherefore 
preach  not  of  it  at  all  ;  or  if  you  do,  yet  so  mince 
it  as  to  make  way  for  your  own  escape  ;  lest  in- 
stead of  awakening  others,  you  lay  that  guilt  upon 
your  own  soul,  as  you  will  never  get  from  under. 

'  205.  But,  I  thank  the  Lord,  1  have  been  kept 

•  from  consenting  to  these  so  horrid  suggestions,  and 
'  have  rather,  as  Samson,  bowed  myself  with  all  my 
'  might,  to  condemn  sin  and  transgression  wherever 
'  I  foimd  it, yea,  though  therein  alsol  did  bring  o-uilt 


Altered,  in  later  editions,  to  '  seiircJiing.' — Ed. 


*  uponmy  own  conscience!  "Let  me  die,"  thought 
'  I,  *'  M'ith  the  Philistines,"  Ju.  xW.  29,  so,  rather  thau 
'  deal  corruptly  with  the  blessed  Word  of  God, 

*  "Thou  that  teachest  another,  teachest  not  thou 
'  thyself?"  It  is  far  better  that  thou  do  judge 
'  thyself,  even  by  preaching  plainly  to  others,  than 
'  that  thou,  to  save  thyself,  imprison  the  truth  in 
'  unrighteousness  ;  blessed  be  God  for  his  help  also 

*  in  this.' 

29G.  I  have  also,  while  found  in  this  blessed 
work  of  Christ,  been  often  tempted  to  pride  and 
liftings  up  of  heart ;  and  though  I  dare  not  say  I 
have  not  been  infected  with  this,  yet  truly  the  Lord, 
of  his  precious  mercy,  hath  so  carried  it  towards 
me,  that,  for  the  most  part,  I  have  had  but  small 
joy  to  give  Avay  to  such  a  thing  ;  for  it  hath  been 
my  every  day's  portion  to  be  let  into  the  evil  of 
my  own  heart,  and  still  made  to  see  such  a  multi- 
tude of  corruptions  and  infirmities  therein,  that  it 
hath  caused  hanging  down  of  the  head  under  all 
my  gifts  and  attainments ;  I  have  felt  this  thorn  in 
the  flesh,  the  very  mercy  of  God  to  me.  2  Co.  xii.  7-a 

297.  I  have  had  also,  together  with  this,  some 
notable  place  or  other  of  the  Word  presented  before 
me,  which  word  hath  contained  in  it  some  sharp 
and  piercing  sentence  concerning  the  perishing  of 
the  soul,  notwithstanding  gifts  and  parts  ;  as,  for 
instance,  that  hath  been  of  great  use  unto  me, 
"  Though  I  speak  with  the  tongues  of  men  and  of 
angels,  and  have  not  charity,  I  am  become  as 
sounding  brass,  and  a  tinkling  cymbal."  1  Co. xiii.  1, 2. 

298.  A  tinkling  cymbal  is  an  instrument  of 
music,  with  which  a  skilful  player  can  make  such 
melodious  and  heart-inflaming  music,  that  all  who 
hear  him  play  can  scarcely  hold  from  dancing ;  and 
yet  behold  the  cymbal  hath  not  life,  neither  comes 
the  music  from  it,  but  because  of  the  art  of  him 
that  plays  therewith  ;  so  then  the  instrument  at 
last  may  come  to  nought  and  perish,  though,  in 
times  past,  such  music  hath  been  made  upon  it. 

299.  Just  thus  I  saw  it  was  and  will  be  with 
them  who  have  gifts,  but  want  saving  grace,  they 
are  in  the  hand  of  Christ,  as  the  cymbal  in  the  hand 
of  David  ;  and  as  David  could,  with  the  cymbal, 
make  that  mirth  in  the  service  of  God,  as  to  ele- 
vate the  hearts  of  the  worshippers,  so  Christ  can 
use  these  gifted  men,  as  with  them  to  affect  the 
souls  of  his  people  in  his  church ;  yet  when  he  hath 
done  all,  hang  them  by  as  lifeless,  though  sound- 
ing cymbals. t 

300.  This  consideration,  therefore,  together  with 
some  others,  were,  for  the  most  part,  as  a  maul  on 
the  head  of  pride,  and  desire  of  vain  glory  ;  what, 
thought  I,  shall  I  be  proud  because  I  am  a  sound- 


t  Gifts  are  no  evidence  of  God's  favour;  they  are  like  the 
gold  which  adorned  the  temple,  but  grace,  the  saving  grace  of 
the  Spirit,  is  like  the  altar  which  sanctifies  the  gold. — Mascxi. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


45 


ing  brass?  Is  it  so  much  to  be  a  fiddle?  Hath 
not  the  least  creature  that  hath  life,  more  of  God 
in  it  than  these?  Besides,  I  knew  it  was  love 
should  never  die,  but  these  must  cease  and  vanish  ; 
so  I  concluded,  a  little  grace,  a  little  love,  a  little 
of  the  true  fear  of  God,  is  better  than  all  these 
gifts  ;  yea,  and  I  am  fully  convinced  of  it,  that  it 
is  possible  for  a  soul  that  can  scarce  give  a  man 
an  answer,  but  with  great  confusion  as  to  method, 
I  say  it  is  possible  for  them  to  have  a  thousand 
times  more  grace,  and  so  to  be  more  in  the  love 
and  favour  of  the  Lord  than  some  who,  by  virtue 
of  the  gift  of  knowledge,  can  deliver  themselves 
like  angels.* 

'  301.  Thus,  therefore,  I  came  to  perceive,  that 
'  though  gifts  in  themselves  were  good  to  the  thing 
'  for  which  they  are  designed,  to  wit,  the  edifica- 
'  tion  of  others ;  yet  empty  and  without  power  to 
'  save  the  soul  of  him  that  hath  them,  if  they  be 

*  alone  ;  neither  are  they,  as  so,  any  sign  of  a  man's 
'  state  to  be  happy,  being  only  a  dispensation  of 
'  God  to  some,  of  whose  improvement,  or  non-im- 
'  provement,  they  must,  when  a  little  love  more  is 

*  over,  give  an  account  to  him  that  is  ready  to 
'judge  the  quick  and  the  dead. 

'  302.  This  showed  me  too,  that  gifts  being 
'  alone,  were  dangerous,  not  in  themselves,  but  be- 

*  cause  of  those  evils  that  attend  them  that  have 
'  them,  to  wit,  pride,  desire  of  vain  glory,  self-con- 
'  ceit,  (kc,  all  which  were  easily  blown  up  at  the 
'  applause  and  commendation  of  every  unadvised 
'  Christian,  to  the  endangering  of  a  poor  creature 
'  to  fall  into  the  condemnation  of  the  devil. 

'  303.  I  saw  therefore  that  he  that  hath  gifts 
'  had  need  be  let  into  a  sight  of  the  nature  of  them, 

*  to  Avit,  that  they  come  short  of  making  of  him  to 
'  be  in  a  truly  saved  condition,  lest  he  rest  in  them, 

*  and  so  fall  short  of  the  grace  of  God. 

*  304.  He  hath  also  cause  to  walk  humbly  with 
'  God,  and  be  little  in  his  own  eyes,  and  to  remem- 

*  her  withal,  that  his  gifts  are  not  his  own,  but  the 

*  church's ;  and  that  by  them  he  is  made  a  ser- 
'  vant  to  the  church ;  and  he  must  give  at  last  an 
'  account  of  his  stewardship  unto  the  Lord  Jesus ; 
'  and  to  give  a  good  account,  will  be  a  blessed 
'  thing. 

'  305.  Let  all  men  therefore  prize  a  little  with 
'  the  fear  of  the  Lord ;  gifts  indeed  are  desirable, 
'  but  yet  great  grace  and  small  gifts  are  better 
'  than  great  gifts  and  no  grace.     It  doth  not  say, 

*  the  Lord  gives  gifts  and  glory,  but  the  Lord  gives 
'  grace  and  glory ;  and  blessed  is  such  an  one,  to 


*  In  tills  paragraph  is  displayed  that  modest  genuine 
humility  which  shone  so  conspicuously  in  Bunyan.  He 
possessed  that  popular  natural  eloquence,  by  which  he  could 
deliver  himself  like  an  angel ;  but  wheu  pride  began  to  rise, 
he  knocked  it  on  the  head  with  that  severe  maul,  '  Is  it  so 
much  to  he  a  fiddle  '  that  Satan  once  so  played  upon  ? — Eu. 


*  whom  the  Lord  gives  grace,  true  grace,  for  that 
'  is  a  certain  forerunner  of  glory. 

'  306.  But  when  Satan  perceived  that  his  thus 

*  tempting  and  assaulting  of  me  would  not  answer 
'  his  design,  to  wit,  to  overthrow  my  ministry,  and 
'  make  it  ineffectual,  as  to  the  ends  thereof;  then 
'  he  tried  another  way,  which  was  to  stir  up  the 

*  minds  of  the  ignorant  and  malicious,  to  load  me 
'  with  slanders  and  reproaches ;  now  therefore  I 
'  may  say.  That  what  the  devil  could  devise,  and 
'  his  instruments  invent,  was  whirled  up  and  down 
'  the  country  against  me,  thinking,  as  I  said,  that 

*  by  that  means  they  should  make  my  ministry  to 

*  be  abandoned. 

'  307.  It  began  therefore  to  be  rumoured  up  and 

*  dovm  among  the  people,  that  I  was  a  witch,  a 
'Jesuit,  a  highwayman,  and  the  like. 

'  308.  To  all  which,  I  shall  only  say,  God  knows 
'  that  I  am  innocent.     But  as  for  mine  accusers, 

*  let  them  provide  themselves  to  meet  me  before 
'  the  tribunal  of  the  Son  of  God,  there  to  answer 
'  for  all  these  things,  with  all  the  rest  of  their 
'  iniquities,  unless  God  shall  give  them  repentance 
'  for  them,  for  the  which  I  pray  with  aU  my  heart. 

'  309.  But  that  which  was  reported  with  the 
'  boldest  confidence,  was,  that  I  had  my  misses, 

*  my  whores,  my  bastards,  yea,  two  wives  at  once, 

*  and  the  like.  Now  these  slanders,  with  the  other, 
'  I  glory  in,  because  but  slanders,  foolish,  or  knavish 
'  lies,  and  falsehoods  cast  upon  me  by  the  devil  and 
'  his  seed ;  and  should  I  not  be  dealt  with  thus 

*  wickedly  by  the  world,  I  shoidd  want  one  sign 
'  of  a  saint,  and  a  child  of  God.  "  Blessed  are  ye 
'  (said  the  Lord  Jesus)  when  men  shall  revile  you, 

*  and  persecute  you,  and  shall  say  aU  manner  of 
'  evil  against  you  falsely  for  my  sake;  rejoice,  and 
'  be  exceeding  glad,  for  great  is  your  reward  iu 
'  heaven ;  for  so  persecuted  they  the  prophets  which 
'  were  before  you."  Mat.  iv.  ii. 

'  310.  These  things,  therefore,  upon  mine  own 

*  account,  trouble  me  not ;  no,  though  they  were 
'  twenty  times  more  than  they  are.  I  have  a  good 
'  conscience,  and  whereas  they  speak  evil  of  me,  as 
'  an  evil  doer,  they  shall  be  ashamed  that  falsely 
'  accuse  my  good  conversation  in  Christ. t 


t  One  circumstance  from  which  these  vile  slanders  were 
raised,  is  narrated  in  the  thrilling  nan-ative  of  God's  gracious 
dealings  with  Mrs.  Agnes  Beaumont.  She  was  waiting  in 
hopes  of  attending  a  meeting,  when  'at  last, quite  unexpectedly, 
came  Mr.  Bunyan.  The  sight  of  him  caused  a  mixture  of  joy 
and  grief.  I  was  glad  to  see  him,  but  afraid  he  woidd  not  be 
willing  to  take  me  up  behind  hiui,  and  how  to  ask  hmi  I  knew 
not.  At  length  my  brother  did ;  but  Mr.  Bunyan  answered, 
with  some  degree  of  roughness,  "  No,  I  will  not  carry  her.'' 
These  words  were  cutting  indeed,  and  made  me  weep  bitterly. 
My  brother,  perceiving  my  trouble,  said,  "  Sir,  if  you  do  not 
carry  her,  you  will  break  her  heart ;"  but  he  made  the  same 
reply,  adding,  "  Your  father  would  be  grievously  angry  if  I 
should."   "  I  wiU  venture  that,"  said  I.   And  thus,  with  much 


46 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


'311.   So  then,  vhat  shall  I  say  to  th.ose  that  ' 

*  have  thus  bespattered  me?  shall  I  threaten  them  ? 

*  Shall  I  chide  them?  Shall  I  flatter  them?  Shall 
♦I  intreat  them  to  hold  their  tongues?  No,  not 
'  I,  were  it  not  for  that  these  things  make  them 
'  ripe  for  damnation,  that  are  the  authors  and 
«  ahettors,  I  woidd  say  unto  them,  Report  it.  because 
'  it  will  increase  my  glory. 

'  312.  Therefore  I  bind  these  lies  and  slanders 

*  to  me  as  an  ornament,  it  belongs  to  my  Christian 
'  profession  to  be  vilified,  slandered,  reproached 
'  and  reviled ;  and  since  aU  this  is  nothing  else,  as 
'  my  God  and  my  conscience  do  bear  me  mtness  ; 
'  I  rejoice  in  reproaches  for  Christ's  sake. 

'  313.  I  also  calling  all  those  fools,  or  knaves, 

*  that  have  thus  made  it  anything  of  their  business, 
'  to  affirm  any  of  the  things  afore-named  of  me, 
'  namely,  that  I  have  been  naught  with  other 
'  women,  or  the  like.     When  they  have  used  to  the 

*  utmost  of  their  endeavours,  and  made  the  fullest 
'  inquiry  that  they  can,  to  prove  against  me  truly, 
'  that  there  is  any  woman  in  heaven,  or  earth,  or 

*  hell,  that  can  say,  I  have  at  any  time,  in  any 
'  place,  by  day  or  night,  so  much  as  attempted 
'  to  be  naught  with  them ;  and  speak  I  thus,  to 

*  beg  mine  enemies  into  a  good  esteem  of  me ; 
'  no,  not  I :  I  will  in  this  beg  relief  of  no  man ; 

*  believe  or  disbelieve  me  in  this,  all  is   a  case 

*  to  me."* 

*  314.  My  foes  have  missed  their  mark  in  this 

*  their  shooting  at  me.     I  am  not  the  man.     I  wish 

*  that  they  themselves  be  guiltless.     If  all  the 


entreaty,  he  was  prevailed  on  ;  and  0  how  glad  was  I  to  think 
I  was  going.  Soon  after  we  set  out,  my  father  came  to  my 
brother's,  and  asked  his  men  whom  his  daughter  rode  behind  ? 
They  said,  Mr.  Bunyan.  Upon  heoiing  this,  his  anger  was 
greatly  inflamed ;  lie  ran  down  the  close,  thinking  to  overtake 
me,  aud  pull  me  off  the  horse,  but  we  were  gone  oat  of  his 
reach. 

'  I  had  not  ridden  far,  before  my  heart  he^an  to  be  lifted 
up  with  pride  at  the  thoughts  of  ritling  behind  this  servant  of 
the  Lord ;  and  was  pleased  if  any  looked  after  us,  as  we  rode 
along.  Indeed,  I  thought  myself  very  happy  that  day  :  first, 
that  it  pleased  God  to  make  way  for  rny  going ;  and  then, 
that  I  shoidd  have  the  honour  to  ride  behind  Mr.  Biuiyau, 
who  woidd  sometimes  be  speaking  to  inc  about  the  things  of 
God.  My  pride  soon  had  a  fall ;  for,  in  entering  Gam 'gay, 
we  were  met  by  one  Mr.  Lane,  a  clergyman  who  lived  at  Bed- 
ford, and  knew  us  both,  and  spoke  to  us,  but  looked  very  hard 
at  us  as  we  rode  along;  aud  soon  after  raised  a  vile  scandal 
upon  us,  though,  blessed  be  Gnd,  it  was  false.' 

No  Christian  should  be  without  that  deeply  interesting 
volume  of  Christian  experience,  James'  Abstract  of  the  Gra- 
ciotts  Dealings  of  God  with  several  Eminetit  Christians.  The 
jjcrsecutions  that  Mrs.  Beaumont  went  through  were  like  a 
dreadful  tcuipest,  yet  was  she  joyfully  delivered  out  of  them 
aU.— Ed. 

*  '  All  is  a  case,*  all  the  same.  A  case — that  which  falls, 
comes,  or  happens ;  an  event.  See  Blackic's  Imperial  Dlctionari/. 
—Ed. 


'  fornicators  and  adulterers  in  England  were  hanged 

*  by  the  neck  tUl  they  be  dead,  John  Bunyan,  the 

*  object  of  their  envy,  would  be  still  alive  and  well. 

*  I  know  not  whether  there  be  such  a  thing  as  a 

*  woman  breathing  under  the  copes  of  the  whole 

*  heaven,  but  by  their  apparel,  their  children,  or 

*  by  common  fame,  except  my  Avife. 

'315.  And  in  this  I  admire  the  wisdom  of  God, 

*  that  he  made  me  shy  of  women  from  my  first 

*  convei'sion  until  riow.  Those  know,  and  can  also 
'  bear  me  witness,  with  whom  I  have  been  most 
'  intimately  concerned,  that  it  is  a  rare  thing  to  see 
'  me  carry  it  pleasant  towards  a  woman  ;  the  com- 

*  mon  salutation  of  a  woman  I  abhor,  it  is  odious 
'  to  me  in  whomsoever  I  see  it.  Their  company 
'  alone,  I  cannot  away  with.     I  seldom  so  much 

*  as  touch  a  woman's  hand,  for  I  think  these  things 
'  are  not  so  becoming  me.  When  I  have  seen  good 
'  men  salute  those  women  that  they  have  visited, 

*  or  that  have  visited  them,  I  have  at  times  made 

*  my  objection  against  it,   and  when  they  have 

*  answered,  that  it  was  but  a  piece  of  civility,  I 
'  have  told  them,  it  is  not  a  comely  sight ;  some 
'  indeed  have  urged  the  holy  kiss  ;  but  then  I  have 

*  asked  why  they  made  baulks,!  w'hy  they  did 

*  salute  the  most  handsome,  and  let  the  ill-favoured 
'  go ;  thus,  how  laudable  soever  such  things  have 
'  been  in  the  eyes  of  others,  they  have  been  un- 
'  seemly  in  my  sight. 

'  316.  And  now  for  a  wind  up  in  this  matter,  I 

*  calling  not  only  men,  but  angels,  to  prove  me 

*  guilty  of  having  carnally  to  do  with  any  woman 

*  save  my  wife,  nor  am  I  afraid  to  do  it  a  second 
'  time,  knowing  that  I  cannot  oiFend  the  Lord  in 

*  such  a  case,  to  call  God  for  a  record  upon  my 
'  soul,  that  in  these  things  I  am  innocent.  Not 
'  that  I  have  been  thus  kept,  because  of  any  good- 
'  ness  in  me  more  than  any  other,  but  God  has 
'  been  merciful  to  me,  and  has  kept  me ;  to  whom 
'  I  pray  that  he  will  keep  me  still,  not  only  from 
'  this,  but  from  every  evil  way  and  work,  and 
'  preserve  me  to  his  heavenly  kingdom.     Amen. 

'  317.  Now  as  Satan  laboured  by  reproaches  and 
'  slanders,  to  make  me  vUe  among  my  countrymen, 
'  that  if  possible,  my  preaching  might  be  made  of 
'  none  effect,  so  there  was  added  hereto  a  long 
'  and  tedious  imprisonment,  that  thereby  I  might 
'  be  frighted  from  my  service  for  Christ,  and  the 
'  world  terrified,  and  made  afraid  to  hear  me 
'  preach,  of  which  I  shall  iu  the  next  place  give 
'  you  a  brief  account. ' 


t  '  Baulks,*  missing,  omitting,  leaving  untouched.  '  This 
was  looked  for  at  your  hand,  and  this  was  baulked;  the  double 
gill  of  tliis  opportunity  you  let  time  wash  off,  and  you  are  now 
sailed  into  the  north  of  my  lady's  opinion ;  where  you  will 
hang  like  an  icicle  on  a  Dutchman's  beard.' — Ticelfth  Kighi, 
Act  iii.  Scene  2 ;  and  Imperial  Bictionanj. — Ed. 


GRACE  iVBOUNDING  TO  THE  CHIEF  OF  SINNERS. 


47 


[a  brief  account  of  the  AUTnOU's  IMrRISONMBNT.] 

318.  Having  made  profession  of  the  glorious 
gospel  of  Christ  a  long  time,  and  pi-eached  the 
same  about  five  years,  I  was  apprehended  at  a 
meeting  of  good  people  in  the  country,  among 
Avhom,  had  they  let  me  alone,  I  should  have 
preached  that  day,  hut  they  took  me  away  from 
amongst  them,  and  had  me  before  a  justice ;  who, 
after  I  had  offered  security  for  my  appearing  at 
the  next  sessions,  yet  committed  me,  because  my 
sureties  would  not  consent  to  be  bound  that  I 
should  preach  no  more  to  the  people. 

319.  At  the  sessions  after,  I  was  indicted  for 
an  upholder  and  maintainer  of  unlawful  assemblies 
and  conventicles,  and  for  not  conforming  to  the 
national  worship  of  the  Church  of  England;  and 
after  some  conference  there  with  the  justices,  *  they 
taking  my  plain  dealing  with  them  for  a  confession, 
as  they  termed  it,  of  the  indictment,'  did  sentence 
me  to  perpetual  banishment,  because  I  refused  to 
conform.  So  being  again  delivered  up  to  the 
jailer's  hands,  I  was  had  home  to  prison  again, 
and  there  have  lain  now*  '  complete  twelve  years,' 
waiting  to  see  what  God  would  suffer  these  men  to 
do  with  me. 

320.  In  which  condition  I  have  continued  with 
much  content,  through  grace,  but  Lave  met  with 
many  turnings  and  goings  upon  my  heart,  both 
from  the  Lord,  Satan,  and  my  o\to  corruptions ; 
by  all  which,  glory  be  to  Jesus  Christ,  I  have  also 
received  among  many  things,  much  conviction, 
instruction,  and  understanding,  of  Avhich  at  large  I 
shall  not  here  discourse ;  only  give  you  iu  a  hint 
or  two,  a  word  that  may  stir  up  the  godly  to  bless 
God,  and  to  pray  for  me;  and  also  to  take  en- 
couragement, should  the  case  be  their  own,  not  to 
fear  Avhat  man  can  do  unto  them. 

321.  I  never  had  in  all  my  life  so  great  an  inlet 
into  the  Word  of  God  as  now ;  those  Scriptures  that 
I  saw  nothing  in  before,  are  made  in  this  place  and 
state  to  shine  upon  me ;  Jesus  Christ  also  was 
never  more  real  and  apparent  than  now ;  here  I 
have  seen  him  and  felt  him  indeed :  0  that  word. 
We  have  not  preached  unto  you  cunningly  devised 
fables,  2  Pe.  L  16;  and  that,  God  raised  Christ  from 
the  dead,  and  gave  him  glory,  that  your  faith  and 
hope  might  be  iu  God,  i  Pe.  L  2,  Avere  blessed  Avords 
unto  me  in  this  my  imprisoned  condition, 

322.  These  three  or  four  scriptures  also  have 
been  gi-eat  refreshment  ia  this  condition  to  me. 

Jn.  xiv.  1-4.  Jn.  x^^.  33.  Col.  iu.  3,  4.  He.  xii.  22-24.       So   that 

sometimes  when  I  have  been  in  the  savour  of  them, 

*  'Above  five  year  and  a  quarter'  arc  the  words  in  the  first 
edition,  IGCG.  His  imprisonment  commenced  November 
1 660;  the  order  for  his  release  bears  date  September  13, 1G72, 
bill  it  was  some  mouths  before  he  was  discharged, — Ed. 


I  have  been  able  to  laugh  at  destruction,  and  to 
fear  neither  the  horse  nor  his  rider.  Job  xxxix.  is. 
I  have  had  sweet  sights  of  the  forgiveness  of  my 
sins  in  this  place,  and  of  my  being  with  Jesus  in 
another  Avorld:  0,  "the  mount  Zion,  the  heavenly 
Jerusalem,  the  innumerable  company  of  angels, 
and  God  the  judge  of  all,  and  the  spirits  of  just 
men  made  perfect,  and  to  Jesus,"  He  xii.  22-24,  have 
been  sweet  unto  me  in  this  place :  I  have  seen  that 
here,  that  I  am  persuaded  I  shall  never,  while  in 
this  world,  be  able  to  express ;  I  have  seen  a  truth 
in  that  scripture,  "Whom  having  not  seen,  ye  Ioa'c  ; 
in  whom,  though  now  ye  see  Idm  not,  yet  believ- 
ing, ye  rejoice  with  joy  imspeakable  and  full  of 
glory."  IPe.  i.  8.t 

323.  I  never  knew  what  it  was  for  God  to  stand 
by  me  at  all  turns,  and  at  every  offer  of  Satan  '  to 
afflict  me,'  &c.,  as  I  have  found  him  since  I  came 
in  hither ;  for  look  hoAV  fears  have  presented  them- 
selves, so  have  supports  and  encouragements,  yea, 
when  I  have  started,  even  as  it  Avere  at  nothing 
else  but  my  shadow,  yet  God,  as  being  very  tender 
of  me,  hath  not  suffered  me  to  be  molested,  but 
Avould  AA'ith  one  scripture  and  another  strengthen 
me  against  all ;  insomuch  that  I  have  often  said, 
Were  it  lawful,  I  could  pray  for  greater  trouble, 
for  the  greater  comfort's  sake.  Ec.  vii.  14.  2  Co.  i.  5. 

324.  Before  I  came  to  prison,  I  saw  Avhat  was 
a-coming,  and  had  especially  tAvo  considerations 
warm  iipon  my  heart ;  the  first  Avas  hoAV  to  be  able 
to  endure,  should  my  imprisonment  be  long  and 
tedious  ;  the  second  Ava*  hoAV  to  be  able  to  encoun- 
ter death,  should  that  be  here  my  portion ;  for  the 
first  of  these,  that  scripture,  Coi.  L  11,  was  great 
information  to  me,  namely,  to  pray  to  God  to  be 
"  strengthened  with  all  might,  according  to  his 
glorious  poAver,  unto  all  patience  and  long-suffer- 
ing with  joyfulness."  I  could  seldom  go  to  prayer 
before  I  was  imprisoned,  but  not  for  so  little  as  a 
year  together,  this  sentence,  or  sweet  petition, 
would,  as  it  were,  thrust  itself  into  my  mind,  and 
persuade  me,  that  if  ever  I  Avould  go  through  long- 
suffering,  I  must  have  all  patience,  especially  if  I 
would  endure  it  joyfully. 

325.  As  to  the  second  consideration,  that  say- 
ino-,  2  Co.  L  9,  was  of  great  use  to  me,  But  Ave  had 
the  sentence  of  death  in  ourselves,  that  Ave  should 


t  Angel  visits  may  be  expected  when  Anticlu-ist  persecutes 
the  Christian  to  bonds  and  imprisonment.  An  angel  released 
Peter  fi-om  prison ;  angels  revealed  to  John,  when  cxUed  to 
Patmos,  the  wonders  of  his  book  of  Revelations.  The  Lord 
of  angels,  the  angel  of  the  covenant,  communes  with  Bunyan 
in  his  dungeon,  and  converts  it  into  a  Bethel  to  Iris  soul;  and 
this,  for  refusing  obedience  to  the  laws  of  his  couiitrA', 
because  those  laws  violated  God's  prerogative,  and  impiously 
dared  to  assume  authority  which  belongs  exclusively  to  the 
.Almighty.  They  remain  to  this  day  a  disgrace  to  our  statutes, 
but  ai-e  never  enforced, — Ed, 


48 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


not  trust  in  ourselves,  but  in  God  which  raiseth 
the  dead.  By  this  scripture  I  was  made  to  see, 
that  if  over  I  would  suffer  rightly,  I  must  first  pass 
a  sentence  of  death  upon  everything  that  can  pro- 
perly be  called  a  thing  of  this  life,  even  to  reckon 
myself,  my  wife,  my  children,  my  health,  my 
enjoyments,  and  all,  as  dead  to  me,  and  myself 
as  dead  to  them.  *'  lie  that  loveth  father  or 
mother,  son  or  daughter,  more  than  me,  is  not 
worthy  of  me."  Matt.  x.  37. 

326.  The  second  was,  to  live  npon  God  that  is 
invisible ;  as  Paul  said  in  another  place,  the  way 
not  to  faint,  is  to  "look  not  at  the  things  which 
arc  seen,  but  at  the  things  which  are  not  seen :  for 
the  things  which  are  seen  are  temporal ;  but  the 
things  which  are  not  seen  are  eternal,"  2Co.  ir.  is. 
And  thus  I  reasoned  Avith  myself;  if  I  provide  only 
for  a  prison,  then  the  whip  comes  at  unawares ; 
and  so  does  also  the  pillory ;  again,  if  I  provide 
only  for  these,  then  I  am  not  fit  for  banishment ; 
further,  if  I  conclude  that  banishment  is  the  worst, 
then  if  death  come  I  am  surprised.  So  that  I  see 
the  best  way  to  go  through  sufferings  is  to  trust 
in  God  through  Christ,  as  touching  the  world  to 
come;  and  as  touching  this  world,  to  count  "the 
grave  my  house,  to  make  my  bed  in  darkness,  and 
to  say  to  corruption,  Thou  art  my  father,  and  to 
the  worm.  Thou  art  my  mother  and  my  sister.''' 
That  is,  to  familiarize  these  things  to  me.* 

327.  But  notwithstanding  these  helps,  I  found 
myself  a  man,  and  compassed  with  infirmities ;  the 
parting  with  my  wife  and  poor  children  hath  oft 
been  to  me  in  this  place  as  the  pvdling  the  flesh 
from  my  bones,  and  that  not  only  because  I  am 
somewhat  too  too  fond  of  those  great  mercies,  but 
also  because  I  should  have  often  brought  to  my 
mind  the  many  hardships,  miseries  and  wants  that 
my  poor  family  was  like  to  meet  with,  should  I  be 
taken  from  them,  especially  my  poor  blind  child, 
who  lay  nearer  my  heart  than  all  I  had  besides ; 
0  the  thoughts  of  the  hardship  I  thought  my  blind 
one  might  go  under,  would  break  my  heart  to 
pieces, 

328.  Poor  child,  thought  I,  what  sorrow  art 
tliou  like  to  have  for  thy  portion  iu  this  world? 
Thou  must  be  beaten,  must  beg,  sufi'er  hunger,  cold, 
nakedness,  and  a  thousand  calamities,  though  I 
cannot  now  endure  the  wind  should  blow  upon  thee. 


*  Bunyau  did  well  to  prepare  for  the  worst.  He  must  have 
been  familiar  with  the  horrid  cruelties  practised  upon  Dr. 
Lcightou  by  that  fiend  in  human  sliape,  Archbishop  Laud. 
The  pious  aud  learned  doctor  was  caught  in  Bedfordsliire;  aud 
the  story  of  his  uuparallclcd  sufferings  streugthcued  the  Round- 
heads to  deeds  of  valour,  iu  putting  an  end  to  such  diabolicd 
cruelties.  The  spirit  of  the  charges  against  him  were  his 
saying  that  no  king  may  make  laws  in  the  house  of  God ;  and 
that  the  bishops  were  ravens  and  magpies  that  prey  upon  the 
state.  His  suffcriuga  are  uarrated  in  Brooke's  Furitans,  vol. 
ii.  p.  47s.— Ed. 


But  yet  recalling  myself,  thought  I,  I  must  venture 
you  all  with  God,  though  it  goeth  to  the  quick  to 
leave  you.  0,  I  saw  in  this  condition  I  was  as  a 
man  who  was  pulling  down  his  house  upon  the  head 
of  his  wife  and  children ;  yet  thought  I,  I  must  do 
it,  I  must  do  it.  And  now  I  thought  on  those  two 
milch  kine  that  were  to  carry  the  ark  of  God  into 
another  country,  and  to  leave  their  calves  behind 
them.  1  Sa.  ^^.  10-12. 

329.  But  that  which  helped  me  in  this  tempta- 
tion was  divers  considerations,  of  which  three  in 
special  here  I  will  name ;  the  first  was  the  con- 
sideration of  those  two  scriptures,  "  Leave  thy 
fatherless  children,  I  will  preserve  them  alive,  and 
let  thy  widows  trust  in  me,"  And  again,  "The 
Lord  said.  Verily  it  shall  he  Avell  with  thy  remnant ; 
verily  I  will  cause  the  enemy  to  entreat  thee  v:ell 
in  the  time  of  evil,"  &c.  Je.  xiix.  11 ;  xv.  11. 

330.  I  had  also  this  consideration,  that  if  I 
should  now  venture  all  for  God,  I  engaged  God  to 
take  care  of  my  concernments ;  but  if  I  forsook 
him  and  his  ways,  for  fear  of  any  trouble  that 
should  come  to  me  or  mine,  then  I  should  not  only 
falsify  my  profession,  but  should  count  also  that 
my  concernments  were  not  so  sure,  if  left  at  God's 
feet,  while  I  stood  to  and  for  his  name,  as  they 
would  be,  if  they  were  under  my  own  tuition,! 
though  with  the  denial  of  the  way  of  God.  This 
was  a  smarting  consideration,  and  was  as  spurs 
unto  my  flesh.  That  scripture  also  greatly  helped 
it  to  fasten  the  more  upon  me,  where  Christ  prays 
against  Judas,  that  God  would  disappoint  him  in 
all  his  selfish  thoughts,  which  moved  him  to  sell 
his  master :  pray  read  it  soberly,  Ps.  cLx.  6-20. 

331.  I  had  also  another  consideration,  and  that 
was,  the  dread  of  the  torments  of  hell,  which  I 
was  sure  they  must  partake  of,  that  for  fear  of  the. 
cross,  do  shrink  from  their  profession  of  Christ, 
his  words,  and  laws,  before  the  sons  of  men:  I 
thought  also  of  the  glory  that  he  had  prepared  for 
those  that,  in  faith,  aud  love,  and  patience,  stood 
to  his  ways  before  them.  These  things,  I  say, 
have  helped  me,  when  the  thoughts  of  the  misery 
that  both  myself  and  mine,  might  for  the  sake  of 
my  profession  be  exposed  to,  hath  lain  pinching  on 
my  mind. 

332.  When  I  have  indeed  conceited  that  I  might 
be  banished  for  my  profession,  then  I  have  thought 
of  that  scripture,  "They  were  stoned,  they  were 
sawn  asunder,  were  tempted,  were  slain  with  the 
sword ;  they  wandered  about  in  sheep  skins  and 
goat  skins ;  being  destitute,  afilicted,  tormented, 
of  whom  the  world  was  not  worthy,"  He.  xL  37,  for  all 
they  thought  they  were  too  bad  to  dwell  and  abide 
amongst  tliem.  I  have  also  thought  of  that  say- 
ing, "The  Holy  Ghost  witnesseth  iu  every  city,  that 


t  'Tuition'  was  altered  to  'cai-e'  in  later  editions. — Ed. 


GRACE  ABOUNDING  TO  THE  CHIEF  OF  SINNERS. 


49 


bouila  and  afflictions  abide  me."  I  have  verily 
thought  that  my  soul  and  it*  have  sometimes 
reasoned  about  the  sore  and  sad  estate  of  a  banished 
and  exiled  condition,  how  they  are  exposed  to  hun- 
ger, to  cold,  to  perils,  to  nakedness,  to  enemies, 
and  a  thousand  calamities  ;  and  at  last,  it  may  be, 
to  die  in  a  ditch,  like  a  poor  forlorn  and  desolate 
sheep.  But  I  thank  God,  hitherto  I  have  not  been 
moved  by  these  most  delicate  reasonings,  but  have 
rather,  by  them,  more  approved  my  heart  to  God. 

333.  I  will  tell  you  a  pretty  business  ;  I  was 
once  above  all  the  rest  in  a  very  sad  and  low  con- 
dition for  many  weeks  ;  at  which  time  also  I  being 
but  a  young  prisoner,  and  not  acquainted  with  the 
laws,  had  this  lay  much  upon  my  spirit,  That  my 
imprisonment  might  end  at  the  gallows  for  aught 
that  I  could  tell.  Now,  therefore,  Satan  laid  hard 
at  me  to  beat  me  out  of  heart,  by  suggesting  thus 
unto  me,  But  how  if  when  you  come  indeed  to  die, 
you  should  be  in  this  condition  ;  that  is,  as  not  to 
savour  the  things  of  God,  nor  to  have  any  evidence 
upon  your  soul  for  a  better  state  hereafter?  For 
indeed  at  that  time  all  the  things  of  God  were  hid 
from  my  soul. 

334.  Wherefore,  when  I  at  first  began  to  think 
of  this,  it  was  a  great  trouble  to  me  ;  for  I  thought 
with  myself,  that  in  the  condition  I  now  was  in,  I 
was  not  fit  to  die,  neither  indeed  did  think  I  coidd, 
if  I  should  be  called  to  it :  besides,  I  thought  with 
myself,  if  I  should  make  a  scrabbling  t  shift  to 
clamber  up  the  ladder,  yet  I  should  either  with 
quaking,  or  other  symptoms  of  faintiugs,  give 
occasion  to  the  enemy  to  reproach  the  way  of  God 
and  his  people,  for  their  timorousness.  This  there- 
fore lay  with  great  trouble  upon  me,  for  methought 
I  was  ashamed  to  die  with  a  pale  face,  and  totter- 
ing knees,  for  such  a  cause  as  this. 

335.  Wherefore,  I  prayed  to  God  that  he  would 
comfort  me,  and  give  me  strength  to  do  and  sufler 
what  he  should  call  me  to ;  yet  no  comfort  ap- 
peared, but  all  continued  hid:  I  was  also  at  this 
time  so  really  possessed  with  the  thought  of  death, 
that  oft  I  was  as  if  I  was  on  the  ladder  with  a 
rope  about  my  neck  ;  only  this  was  some  encour- 
agement to  me,  I  thought  I  might  now  have  an 
opportunity  to  speak  my  last  words  to  a  multitude, 
which  I  thought  would  come  to  see  me  die ;  and, 
thought  I,  if  it  must  be  so,  if  God  will  but  convert 
one  soul  by  my  very  last  words,  I  shall  not  count 
my  life  thrown  away,  nor  lost. 

336.  But  yet  all  the  things  of  God  were  kept 
out  of  my  sight,  and  still  the  tempter  followed  me 
with,  But  whither  nmst  you  go  when  you  die? 

*  I.  e..  My  profession — the  soul,  shrinking  from  pain,  moving 
him  one  wny,  and  his  profession  another. — Ei). 

t  '  To  scrabhle,'  to  go  on  all  fours — '  to  move  along  on  the 
hands  and  knees,  by  clawing  with  the  hands.'— ilaekie's 
Imperial  Dictionary . — Ed, 

VOL.  I. 


What  will  become  of  you?  Where  will  you  be 
found  in  another  world  ?  AVliat  evidence  have  you 
for  heaven  and  glory,  and  an  inheritance  among 
them  that  are  sanctified?  Thus  was  I  tossed  for 
many  weeks,  and  knew  not  what  to  do;  at  last 
this  consideration  fell  with  weight  upon  me,  That 
it  was  for  the  Word  and  way  of  God,  that  I  was  in 
this  condition,  wherefore  I  ^vas  engaged  not  to 
flinch  a  hair's  breadth  from  it. 

337.  I  thought  also,  that  God  might  choose, 
whether  he  would  give  me  comfort  now  or  at  the 
hour  of  death,  but  I  might  not  therefore  choose 
whether  I  would  hold  my  profession  or  no :  I  was 
bound,  but  he  was  free :  yea,  it  was  my  duty  to 
stand  to  his  word,  whether  he  would  ever  look 
upon  me  or  no,  or  save  me  at  the  last :  wherefore, 
thought  I,  the  point  being  thus,  I  am  for  goin^- 
on,  and  venturing  my  eternal  state  with  Christ, 
Avhether  I  have  comfort  here  or  no;  if  God  doth 
not  come  in,  thought  I,  I  will  leap  ofl^  the  ladder 
even  blindfold  into  eternity,  sink  or  swim,  come 
heaven,  come  hell,  Lord  Jesus,  if  thou  wilt  catch 
me,  do  ;   'if  not, '  I  will  venture  for  thy  name. 

338.  I  was  no  sooner  fixed  upon  this  resolution, 
hut  that  Avord  dropped  upon  me,  '*  Doth  Job  serve 
God  for  nought?"  As  if  the  accuser  had  said, 
Lord,  Job  is  no  upright  man,  he  serves  thee  for 
by-respects :  hast  thou  not  made  a  hedge  about 
him,  (fee.  "  But  put  forth  thine  hand  now,  and 
touch  all  that  he  hath,  and  he  will  curse  thee  to 
thy  face."  How  now,  thought  I,  is  this  the  sign 
of  an  upright  soul,  to  desire  to  serve  God,  Avhen 
all  is  taken  from  him?  Is  he  a  godly  man,  that 
will  serve  God  for  nothing  rather  than  give  out  ? 
blessed  be  God,  then,  I  hope  I  have  an  upright 
heart,  for  I  am  resolved,  God  giving  me  strength, 
never  to  deny  my  profession,  though  I  have  nothing 
at  all  for  my  pains ;  and  as  I  was  thus  consider- 
ing, that  scripture  was  set  before  me,  Ps.  xliv.  12-2g.| 

339.  Now  was  my  heart  full  of  comfort,  for  I 
hoped  it  was  sincere:  I  would  not  have  been 
without  this  trial  for  much  ;  I  am  comforted  every 
time  I  think  of  it,  and  I  hope  I  shall  bless  God 
for  ever  for  the  teaching  I  have  had  by  it.  Many 
more  of  the  dealings  of  God  towards  me  1  might 
relate,  but  these,  "Out  of  the  spoils  won  in  battles 
have  I  dedicated  to  maintain  the  house  of  the 
Lord."  i  ch.  xxvi.  27. 

THE  CONCLUSION. 

1.  Of  all  the  temptations  that  ever  I  met  with 
in  my  life,  to  question  the  being  '  of  God,'  and  truth 

\  This  is  the  language  of  a  heaven-horn  soul,  which  sees  such 
beauty  and  excellency  iu  Christ,  that  it  would  not  part  with 
him  for  a  thousand  worlds ;  if  there  were  no  heaven  hereafter, 
his  delight  in  the  ways  of  God  renders  his  service  preferable  to 
all  the  wealth,  grandeur,  and  ?ain  pleasures  of  the  ungodly. — 
Manon. 


50 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


of  bis  "•ospel,  is  the  worst,  and  tlie  worst  to  be 
borne ;  wlicn  this  temptation  comes,  it  takes  away 
my  girdle  from  me,  and  removetb  tbe  foundation 
from  under  me :  0,1  have  often  thought  of  that 
word,  "Have  your  loins  girt  about  with  truth;" 
and  of  that,  "  When  tlie  foundations  are  destroyed, 
wliat  can  tlie  righteous  do?" 

'  2.  Sometimes,  when,  after  sin  committed,  I 
'  have  looked  for  sore  chastisement  from  tlie  hand 
'  of  God,  the  very  next  that  I  have  had  from  him 
'  hath  been  the  discovery  of  his  grace.  Some- 
'  times,  when  I  have  been  comforted,  I  have  called 
'  myself  a  fool  for  my  so  sinking  under  trouble. 
'  And  then,  again,  when  I  have  been  cast  do\\m,  I 
'  thought  I  was  not  wise,  to  giv?)  such  way  to 
'  comfort.  ^Vith  such  strength  and  weight  have 
'  both  these  been  upon  me.' 

3.  I  have  wondered  much  at  this  one  thing,  that 
though  God  doth  visit  my  soul  with  never  so 
blessed  a  discovery  of  himself,  yet  I  have  found 
again,  that  such  hours  have  attended  me  after- 
wards, that  I  have  been  in  my  spirit  so  filled  with 
darkness,  that  I  could  not  so  much  as  once  con- 
ceive what  that  God  and  that  comfort  was  with 
which  I  have  been  refreshed. 

4.  I  have  sometimes  seen  more  in  a  line  of  the 
Bible  than  I  could  well  tell  how  to  stand  under, 
and  yet  at  another  time  the  whole  Bible  hath  been 
to  me  as  dry  as  a  stick  ;  or  rather,  my  heart  hath 
been  so  dead  and  dry  unto  it,  that  I  could  not 
conceive  the  least  drachm  of  refreshment,  though  I 
have  looked  it  '  all '  over. 

5.  Of  all  tears,  they  are  the  best  that  are  made 
by  the  blood  of  Christ ;  and  of  all  joy,  that  is  the 
sweetest  that  is  mixed  with  mourning  over  Christ. 
Oh  !  it  is  a  goodly  thing  to  be  on  our  knees,  with 
Christ  in  our  arms,  before  God.  I  hope  I  know 
something  of  these  things. 

6.  I  find  to  this  day  seven  abominations  in  my 
heart:  1.  Inclinings  to  unbelief.  2.  Suddenly  to 
forget  the  love  and  mercy  that  Christ  manifesteth. 
3.  A  leaning  to  the  works  of  the  law.  4.  Wander- 
ings and  coldness  in  prayer.  5.  To  forget  to 
watch  for  that  I  pray  for.  6.  Apt  to  murmur 
because  I  have  no  more,  and  yet  ready  to  abuse 
what  I  have.  7.  I  can  do  none  of  those  things 
which  God  commands  me,  but  my  corruptions  will 
thrust  in  themselves,  "When  I  would  do  good, 
evil  is  present  with  me." 

7.  These  things  I  continually  see  and  feel,  and 
am  afflicted  and  oppressed  with;  yet  the  wisdom 
of  God  doth  order  them  for  my  good.  1.  They 
make  me  abhor  myself.  2.  They  keep  me  from 
trusting  my  heart.  3.  They  convince  me  of  the 
insufhciency  of  all  inherent  righteousness.  4.  They 
show  me  the  necessity  of  flying  to  Jesus.  5.  They 
press  me  to  pray  unto  God.  6.  They  show  me  the 
need  I  have  to  watch  and  be  sober.     7.  And  pro- 


voke me  to  look  to  God,  through  Christ,  to  help 
me,  and  carry  me  through  this  world.     Amen. 


A  RELATION  OF  THE  IMPRISONMENT  OF  MR.  JOHN 
BUNYAN,  MINISTER  OF  THE  GOSPEL  AT  BEDFORD, 
IN  NOVEMBER  1660.  HIS  EXAMINATION  BEFORE  THE 
JUSTICES ;  HIS  CONFERENCE  WITH  THE  CLERK  OP 
THE  PEACE  ;  WHAT  PASSED  BETWEEN  THE  JUDGES 
AND  HIS  WIFE  WHEN  SHE  PRESENTED  A  PETITION 
FOR  HIS  DELIVERANCE,  ETC. 

WRITTEN    BY    HIMSELF,    AND    NEVER   BEFORE    PUBLISHED. 

"  Blessed  &xe.  they  which  are  'persecuted  for  righteousness^ 
sake :  for  theirs  is  the  kingdom  of  heaven.  Blessed  are  ye 
when  meu  shall  revile  you,  and  persecute  you,  and  shall  say 
all  manner  of  evil  against  you  falsely,  for  my  sake.  Jiejoice, 
and  he  exceeding  glad:  for  great  is  your  reward  in  heaven  : 
for  so  persecuted  they  the  prophets  which  were  before  you." 
Mat.  v.  10—12. 

London :  Piiuted  for  James  Buckland,  at  the  Buck,  in  Paternoster  Row, 

MDCCLXV. 

Tlie  relation  of  my  imjmsonment  in  the  mordh  of 
November  16G0. 

When,  by  the  good  hand  of  my  God,  I  had  for 
five  or  six  years  together,  without  any  interruption, 
freely  preached  the  blessed  gospel  of  our  Lord 
Jesus  Christ ;  and  had  also,  through  his  blessed 
grace,  some  encouragement  by  his  blessing  there- 
upon ;  the  devil,  that  old  enemy  of  man's  salva- 
tion, took  his  opportunity  to  inflame  the  hearts  of 
his  vassals  against  me,  insomuch  that  at  the  last  I 
was  laid  out  for  by  the  warrant  of  a  justice,  and 
was  taken  and  committed  to  prison.  The  relation 
thereof  is  as  followeth : 

Upon  the  12th  of  this  instant  November  1660, 
I  was  desired  by  some  of  the  friends  in  the  country 
to  come  to  teach  at  Samsell,  by  Ilarlington,  in 
Bedfordshire.  To  whom  I  made  a  promise,  if  the 
Lord  permitted,  to  be  ■with  them  on  the  time  afore- 
said. The  justice  hearing  thereof,  whose  name  is 
Mr.  Francis  Wingate,  forthwith  issued  out  his 
warrant  to  take  me,  and  bring  me  before  him,  and 
in  the  meantime  to  keep  a  very  strong  watch  about 
the  house  where  the  meeting  should  be  kept,  as  if 
we  that  M'ere  to  meet  together  in  that  place  did 
intend  to  do  some  fearful  business,  to  the  destruc- 
tion of  the  country;  when,  alas,  the  constable,  when 
he  came  in,  found  us  only  with  our  Bibles  in  our 
hands,  ready  to  speak  and  hear  the  Word  of  God ; 
for  we  were  just  about  to  begin  our  exercise.  Nay, 
we  had  begun  in  prayer  for  the  blessing  of  God 
upon  our  opportunity,  intending  to  have  preached 
the  Word  of  the  Lord  unto  them  there  present  ;* 

*  The  tost  from  which  he  intended  to  prench  was,  '  Dost 
thou  believe  on  tlie  Son  of  God  ?'  Jn.  ix.  35.  From  this  he 
intended  to  show  the  absolute  need  of  faith  in  Jesus  Christ; 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


51 


but  tlie  constable  coming  in  prevented  us  ;  so  tbat 
I  was  taken  and  forced  to  depart  tbe  room.  But 
had  I  been  minded  to  have  played  the  coward,  I 
could  have  escaped,  and  kept  out  of  his  hands. 
For  when  I  was  come  to  my  friend's  house,  there 
was  whispering  that  that  day  I  should  be  taken, 
for  there  was  a  warrant  out  to  take  me ;  which 
when  my  friend  heard,  lie  being  somewhat  timorous, 
questioned  whether  we  had  best  have  our  meeting 
or  not ;  and  whether  it  might  not  be  better  for  me 
to  depart,  lest  they  should  take  me  and  have  me 
before  the  justice,  and  after  that  send  me  to  prison, 
for  he  knew  better  than  I  what  spirit  they  were  of, 
living  by  them ;  to  whom  I  said.  No,  by  no  means, 
I  will  not  stir,  neither  will  I  have  the  meeting  dis- 
missed for  this.  Come,  be  of  good  clieer,  let  us 
not  be  daunted ;  our  cause  is  good,  we  need  not  be 
ashamed  of  it ;  to  preach  God's  Word  is  so  good 
a  work,  that  we  shall  be  well  rewarded,  if  we  suffer 
for  that ;  or  to  this  purpose  ;  but  as  for  my  friend, 
I  think  he  was  more  afraid  of  [for]  me,  than  of 
himself.  After  this  I  walked  into  the  close,  where, 
I  somewhat  seriously  consideritig  the  matter,  this 
came  into  my  mind.  That  I  had  showed  myself 
hearty  and  courageous  in  my  preaching,  and  had, 
blessed  be  grace,  made  it  my  business  to  encourage 
others ;  therefore,  thought  I,  if  I  should  now  run, 
and  make  an  escape,  it  will  be  of  a  very  ill  savour 
in  the  country.  For  what  will  my  weak  and  newly 
converted  brethren  think  of  it,  but  that  I  was 
not  so  strong  in  deed  as  I  was  in  word  ?  Also  I 
feared  that  if  I  should  run,  now  there  was  a  war- 
rant out  for  me,  I  might  by  so  doing  make  them 
afraid  to  stand,  when  great  words  only  should  be 
spoken  to  them.  Besides,  I  thought,  that  seeing 
God  of  his  mercy  should  choose  me  to  go  upon  the 
forlorn  hope  in  this  country;  that  is,  to  be  the  first, 
that  should  be  opposed,  for  the  gospel ;  if  I  should 
fly,  it  might  be  a  discouragement  to  the  whole  body 
that  might  follow  after.  And  further,  I  thought 
the  world  thereby  would  take  occasion  at  my 
cowardliness,  to  have  blasphemed  the  gospel,  and 
to  have  had  some  ground  to  suspect  worse  of  me 
and  my  profession  than  I  deserved.  These  things 
with  others  considered  by  me,  I  came  in  again  to 
the  house,  with  a  full  resolution  to  keep  the  meet- 
ing, and  not  to  go  away,  though  I  could  have  been 
gone  about  an  hour  before  the  ofHcer  apprehended 
me ;  but  I  would  not ;  for  I  was  resolved  to  see 
the  utmost  of  what  they  could  say  or  do  unto  me. 
For  blessed  be  the  Lord,  I  knew  of  no  evil  that  I 
had  said  or  done.  And  so,  as  aforesaid,  I  began 
the  meeting.  But  being  prevented  by  the  eon- 
stable's  coming  in  with  his  warrant  to  take  me,  I 

and  that  it  was  also  a  thing  of  the  highest  concern  for  men  to 
inquire  into,  and  to  ask  their  own  hearts,  whether  they  had  it 
or  no.     See  Preface  to  his  Confession  of  Faith. — Ed. 


could  not  proceed.  But  before  I  went  away,  I 
spake  some  few  words  of  counsel  and  encourage- 
ment to  the  people,  declaring  to  them,  that  they 
saw  we  were  prevented  of  our  opportunity  to  speak 
and  hear  the  Word  of  God,  and  were  like  to  suffer 
for  the  same:  desiring  them  that  they  should  not 
be  discouraged,  for  it  was  a  mercy  to  suffer  upon 
so  good  account.  For  we  might  have  been  appre- 
hended as  thieves  or  murderers,  or  for  other 
wickedness;  but  blessed  be  God  it  was  not  so,  but 
we  suffer  as  Christians  for  well  doing :  and  we  had 
better  be  the  persecuted  than  the  persecutors,  &c. 
But  the  constable  and  the  justice's  man  waitin"-  ou 
us,  would  not  be  at  quiet  till  they  had  me  away, 
and  that  we  departed  the  house.  But  because  the 
justice  was  not  at  home  that  day,  there  was  a 
friend  of  mine  engaged  for  me  to  bring  me  to  the 
constable  on  the  morrow  morning.  Otherwise  the 
constable  must  have  charged  a  watch  with  me,  or 
have  secured  me  some  other  ways,  my  crime  was 
so  great.  So  on  the  next  morning  we  went  to  the 
constable,  and  so  to  the  justice,*  He  asked  the 
constable  what  we  did,  where  we  were  met  together, 
and  what  we  had  with  us?  I  trow,  he  meant 
whether  we  had  armour  or  not ;  but  when  the 
constable  told  him,  that  there  were  only  met  a  few 
of  us  together  to  preach  and  hear  the  Word,  and 
no  sign  of  anything  else,  he  could  not  well  tell 
what  to  say:  yet  because  he  had  sent  for  me,  he 
did  adventure  to  put  out  a  few  proposals  to  me, 
which  were  to  this  effect,  namely.  What  I  did 
there  ?  and  why  I  did  not  content  myself  with 
following  my  calling  ?  for  it  was  against  the  law, 
that  such  as  I  should  be  admitted  to  do  as  I  did. 

John  Bumjan.  To  which  I  answered,  that  the 
intent  of  my  coming  thither,  and  to  other  places, 
was  to  instruct,  and  counsel  people  to  forsake  their 
sins,  and  close  in  with  Christ,  lest  they  did  miser- 
ably perish ;  and  that  I  could  do  both  these  without 
confusion,  to  wit,  foUoAv  my  calling,  and  preach 
the  Word  also. 

At  which  words,  he  *  was  in  a  chafe, f  as  it 
appeared ;  for  he  said  that  he  would  break  the 
neck  of  our  meetings. 

Bun.  I  said,  it  may  be  so.  Then  he  wished  me 
to  get  sureties  to  be  bound  for  me,  or  else  he  would 
send  me  to  the  jail. 

My  sureties  being  ready,  I  called  them  in,  and 
when  the  bond  for  my  appearance  was  made,  he 
told  them,  that  they  Avere  bound  to  keep  me  from 
preaching ;  and  that  if  I  did  preach,  their  bonds 
would  be  forfeited.  To  which  I  answered,  that 
then  I  should  break  them ;  for  I  should  not  leave 
speaking  the  Word  of  God :  even  to  counsel,  com- 
fort, exhort,  and  teach  the  people  among  whom  I 

*  Jnstice  Wingate. 

t  ' Chafe.'     See  2  Sa.  xvii.  8— Ed, 


RELATION  OF  BDNYAN'S  IMPRISONMENT. 


came ;  aiul  I  tiioiiglit  tliis  to  he  a  work  that  had 
no  hurt  hi  it:  but  was  rather  worthy  of  commenda- 
tion than  Llame. 

Wingate.  Whereat  he  told  me,  that  if  they  would 
not  be  so  bound,  my  mittimus  must  be  made,  and 
I  sent  to  the  jail,  there  to  lie  to  the  quarter- 
sessions. 

Now  while  my  mittimus  was  making,  the  justice 
was  withdrawn  ;  and  in  conies  an  old  enemy  to  the 
truth,  Dr.  Lindale,  who,  when  he  was  come  in,  foil 
to  taunting  at  me  with  many  reviling  terms. 

Bun.  To  whom  I  answered,  that  I  did  not  come 
thither  to  talk  with  him,  but  with  the  justice. 
Whereat  he  supposed  that  I  had  nothing  to  say  for 
myself,  and  triumphed  as  if  he  had  got  the  victory; 
charging  and  condemning  me  for  meddling  with 
that  for  which  I  could  show  no  warrant ;  and 
asked  me,  if  I  had  taken  the  oaths?  and  if  1  had 
not,  it  was  pity  but  that  I  should  be  sent  to 
prison,  «fcc. 

I  told  him,  that  if  I  was  minded,  I  could  answer 
to  any  sober  question  that  he  should  put  to  me. 
He  tiicn  urged  me  again,  how  I  could  prove  it 
lawful  for  nic  to  preach,  with  a  great  deal  of 
contidence  of  the  victory. 

But  at  last,  because  he  should  see  that  I  could 
answer  him  if  1  listed,  I  cited  to  him  that  verse  in 
Peter,  which  saith,  "  As  every  man  hath  received 
the  gift,  even  so  let  him  minister  the  same,"  k,c. 

Lind.  Aye,  saith  he,  to  whom  is  that  spoken? 

Bun.  To  whom,  said  I,  why,  to  every  man  that 
hath  received  a  gift  from  God.  Mark,  saith  the 
apostle,  "  As  every  man  that  hatli  received  a  gift 
from  God,"  kc.  And  again,  "  You  may  all  pro- 
phesy one  by  one."  Whereat  the  man  was  a  little 
stopt,  and  went  a  softlier  pace:  but  not  being 
willing  to  lose  the  day,  he  began  again,  and  said : 

Lind.  Indeed  I  do  remember  that  I  have  read 
of  one  Alexander  a  coppersmith,  who  did  much 
oppose  and  disturb  the  apostles; — aiming,  it  is  like, 
at  me,  because  I  was  a  tinker. 

Bun.  To  which  I  answered,  that  I  also  had  read 
of  very  many  priests  and  pharisees  that  had  their 
hands  in  the  blood  of  our  Lord  Jesus  Christ. 

Lind.  Aye,  saith  he,  and  you  are  one  of  those 
scribes  and  pharisees:  for  you,  with  a  pretence, 
make  long  prayers  to  devour  widows'  houses. 

Bun.  I  answered,  that  if  he  had  got  no  more 
by  preaching  and  praying  than  I  had  done,  ho 
would  not  be  so  rich  as  he  now  was.  But  that 
scripture  coming  into  my  mind,  "  Answer  not  a 
fool  according  to  his  folly,"  I  was  as  sparing  of 
my  speech  as  I  could,  without  prejudice  to  truth. 

Now  by  this  time  my  mittimus  was  made,  and 
I  committed  to  the  constable  to  be  sent  to  the  jail 
in  Bedford,  itc. 

But  as  I  was  going,  two  of  my  brethren  met 
with  me  by  the  way,  and  desired  the  constable  to 


stay,  supposing  that  they  should  prevail  with  the 
justice,  through  the  favour  of  a  pretended  friend, 
to  let  me  go  at  liberty.  So  we  did  stay,  Avhile  they 
went  to  the  justice ;  and  after  much  discourse  with 
him,  it  came  to  this;  that  if  I  would  come  to  him 
again,  and  say  some  certain  words  to  him,  I  should 
be  released.  Which  when  they  told  me,  I  said  if 
the  words  were  such  that  might  be  said  with  a  good 
conscience,  I  should,  or,  else,  I  should  not.  So 
through  their  importunity  I  went  back  again,  but 
not  believing  that  I  should  be  delivered  :  for  I 
feared  their  spirit  was  too  full  of  opposition  to  the 
truth  to .  let  me  go,  unless  I  should  in  something 
or  other  dishonour  my  God,  and  wound  my  con- 
science. Wherefore,  as  I  went,  I  lifted  up  my  heart 
to  God  for  light  and  strength  to  be  kept,  that  I 
might  not  do  anything  that  might  either  dishonour 
him,  or  wrong  my  own  soul,  or  be  a  grief  or  dis- 
couragement to  any  that  was  inclining  after  the 
Lord  Jesus  Christ. 

Well,  when  I  came  to  the  justice  again,  there 
was  Mr.  Foster  of  Bedfcird,  who  coming  out  of 
another  room,  and  seeing  of  me  by  the  light  of  the 
candle,  for  it  was  dark  night  when  I  came  thither, 
he  said  unto  me,  W^ho  is  there  ?  John  Bunyan  ? 
with  such  seeming  affection,  as  if  he  would  have 
leaped  in  my  neck  and  kissed*  me,  which  made  me 
somewhat  wonder,  that  such  a  man  as  he,  with 
whom  I  had  so  little  acquaintance,  and,  besides, 
that  had  ever  been  a  close  opposer  of  the  ways  of 
God,  should  carry  himself  so  full  of  love  to  me ; 
but,  afterwards,  when  I  saw  what  he  did,  it  caused 
me  to  remember  those  sayings,  "  Their  tongues  are 
smoother  than  oil,  but  their  words  are  drawn 
swords."  And  again,  "  Beware  of  men,"  he. 
When  I  had  answered  him,  that  blessed  be  God  I 
was  well,  he  said,  W^hat  is  the  occasion  of  your 
being  here  ?  or  to  that  purpose.  To  whom  I 
answered,  that  I  was  at  a  meeting  of  people  a  little 
way  off,  intending  to  speak  a  word  of  exhortation 
to  them;  but  the  justice  hearing  thereof,  said  I, 
was  pleased  to  send  his  warrant  to  fetch  me  before 
him,  ifec. 

Foster.  So,  said  he,  I  understand;  but  well,  if  you 
will  promise  to  call  the  people  no  more  together, 
you  shall  have  3'our  liberty  to  go  home ;  for  my 
brother  is  very  loath  to  send  you  to  prison,  if  you 
will  be  but  ruled. 

Bun.  Sir,  said  I,  pray  what  do  you  mean  by 
calling  the  people  together  ?  My  business  is  not 
anything  among  them,  when  they  are  come  to- 
gether, but  to  exhort  them  to  look  after  the  salva- 
tion of  their  souls,  that  they  may  be  saved,  &,c. 

Fost.  Saith  he.  We  must  not  enter  into  expli- 
cation or  dispute  now ;  but  if  you  will  say  you 
will  call  the  people  no  more  together,  you  may 


*  A  nzlii  Judiis. — Ed. 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


53 


have  your  liberty ;  if  not,  you  must  be  sent  away 
to  prison. 

Bun.  Sir,  said  I,  I  sLall  not  force  or  compel 
any  man  to  hear  me ;  but  yet,  if  I  come  into  any 
place  where  there  is  a  people  met  together,  I  should, 
according  to  the  best  of  my  skill  and  wisdom,  ex- 
hort and  counsel  them  to  seek  out  after  the  Lord 
.Tesus  Christ,  for  the  salvation  of  their  souls. 

Fost.  He  said,  that  was  none  of  my  work  ;  I 
must  follow  my  calling ;  and  if  I  would  but  leave 
off  preaching,  and  follow  my  calling,  I  should  have 
the  justice's  favour,  and  be  acquitted  presently. 

Ban.  To  whom  I  said,  that  I  could  follow  my 
calling  and  that  too,  namely,  preaching  the  Word ; 
and  I  did  look  upon  it  as  my  duty  to  do  them  both, 
as  I  had  an  opportunity. 

Fost.  He  said,  to  have  any  such  meetings  was 
against  the  law  ;  and,  therefore,  he  would  have  me 
leave  off,  and  say  I  would  call  the  people  no  more 
together. 

Ban.  To  whom  I  said,  that  I  durst  not  make 
any  further  promise  ;  for  my  conscience  would  not 
suffer  me  to  do  it.  And  again,  I  did  look  upon  it 
as  my  duty  to  do  as  much  good  as  I  could,  not  only 
in  my  trade,  but  also  in  communicating  to  all 
people,  wheresoever  I  came,  the  best  knowledge  I 
Lad  in  the  Word. 

Fost.  He  told  me  that  I  was  the  nearest  the 
Papists  of  any,  and  that  he  would  convince  me  of 
immediately. 

Bun.   I  asked  him  wherein  ? 

Fost.  He  said,  in  that  we  understood  the  Scrip- 
tures literally. 

Ban.  I  told  him  that  those  that  were  to  be  un- 
derstood literally,  we  understood  them  so ;  but  for 
those  that  were  to  be  understood  otherwise,  we 
endeavoured  so  to  understand  them. 

Fost.  He  said,  which  of  the  Scriptures  do  you 
understand  literally  ?'■ 

Bun.  I  said  this,  "  He  that  belleveth  shall  be 
saved."  This  was  to  be  understood  just  as  it  is 
spoken;  that  whosoever  believeth  in  Christ  shall, 
according  to  the  plain  and  simple  words  of  the 
text,  be  saved. 

Fost.  He  said  that  I  was  ignorant,  and  did  not 
understand  the  Scriptures ;  for  how,  said  he,  can 
you  understand  them  when  you  know  not  the  ori- 
ginal Greek  ?  &;c. 

Bun.  To  whom  I  said,  that  if  that  was  his 
opinion,  that  none  could  understand  the  Scriptures 
but  those  that  had  the  original  Greek,  Arc,  then 
but  a  very  few  of  the  poorest  sort  should  be  saved  ; 
this  is  harsh  ;  yet  the  Scripture  saith,  "  That  God 
hides  these  things  from  the  wise  and  prudent,"  that 
is,  from  the  learned  of  the  world,  "  and  reveals 
them  to  babes  and  sucklings." 

Fost.  He  said  there  were  none  that  heard  me 
but  a  company  of  foolish  people. 


Bitn.  I  told  him  that  there  were  the  wise  as  well 
as  the  foolish  that  do  hear  me ;  and  again,  those 
that  are  most  commonly  counted  foolish  by  the 
■world  are  the  wisest  before  God ;  also,  that  God 
had  rejected  the  wise,  and  mighty,  and  noble,  and 
chosen  the  foolish  and  the  base. 

Fost.  He  told  me  that  I  made  people  neglect 
their  calling;  and  that  God  had  commanded  people 
to  work  six  days,  and  serve  him  on  the  seventh. 

Bun.  I  told  him  that  it  was  the  duty  of  people, 
both  rich  and  poor,  to  look  out  for  their  souls  on 
those  days  as  well  as  for  their  bodies ;  and  that 
God  would  have  his  people  "  exhort  one  another 
daily,  while  it  is  called  to-day." 

Fost.  He  said  again  that  there  Avas  none  but  a 
company  of  poor,  simple,  ignorant  people  that  came 
to  hear  me. 

Bun.  I  told  him  that  the  foolish  and  ignorant 
had  most  need  of  teaching  and  information ;  and, 
therefore,  it  would  be  profitable  for  me  to  go  on  in 
that  work. 

Fost.  Well,  said  he,  to  conclude,  but  will  you 
promise  that  you  will  not  call  the  people  together 
any  more  ?  and  then  you  may  be  released  and  go 
home. 

Bun.  I  told  him  that  I  durst  say  no  more  than  I 
had  said  ;  for  I  durst  not  leave  off  that  work  which 
God  had  called  me  to. 

So  he  withdrew  from  me,  and  then  came  several 
of  the  justice's  servants  to  me,  and  told  me  that  I 
stood  so  much  upon  a  nicety.  Their  master,  they 
said,  was  willing  to  let  me  go ;  and  if  I  would  but 
say  I  would  call  the  people  no  more  together,  I 
might  have  my  liberty,  kc. 

Bun.  I  told  them  there  were  more  ways  than 
one  in  which  a  man  might  be  said  to  call  the  people 
together.  As,  for  instance,  if  a  man  get  upon 
the  market  place,  and  there  read  a  book,  or  the 
like,  though  he  do  not  say  to  the  people,  Sirs, 
come  hither  and  hear ;  yet  if  they  come  to  him 
because  he  reads,  he,  by  his  very  reading,  may  be 
said  to  call  them  together;  because  they  would 
not  have  been  there  to  hear  if  he  had  not  been 
there  to  read.  And  seeing  this  might  be  termed 
a  calling  the  people  together,  I  durst  not  say  I 
would  not  call  them  together;  for  then,  by  the 
same  argument,  my  preaching  might  be  said  to 
call  them  together. 

Wing,  and  Fost.  Then  came  the  justice  and 
Mr.  Foster  to  me  again ;  we  had  a  little  more  dis- 
course about  preaching,  but  because  the  method  of 
it  is  out  of  my  mind,  I  pass  it ;  and  when  they 
saw  that  I  was  at  a  point,  and  would  not  be  moved 
nor  persuaded, 

Mr.  Foster,  the  man  that  did  at  the  first  ex- 
press so  much  love  to  me,  told  the  justice  that  then 
he  must  send  me  away  to  prison.  And  that  he 
would  do  well,  also,  if  he  would  present  all  thoso 


54) 


EELATION  OF  BUNYAN'S  IMPRISONMENT. 


that  were  the  cause  of  my  coninig  among  them  to 
meetings.     Thus  we  parted. 

And,  verily,  as  I  was  going  fortli  of  the  doors, 
I  had  much  ado  to  forhear  saying  to  them  that  I 
carried  the  peace  of  God  along  with  me  ;  but  I  held 
my  peace,  and,  blessed  be  the  Lord,  went  away 
to  prison,  with  God's  comfort  in  my  poor  soul. 

After  I  had  lain  in  the  jail  five  or  six  days,  the 
brctliren  sought  means,  again,  to  get  me  out  by 
bondsmen ;  for  so  ran  my  mittimus,  that  I  should 
lie  there  till  I  could  find  sureties.  They  went  to 
a  justice  at  Elstow,  one  Mr.  Crumpton,  to  desire 
him  to  take  bond  for  my  appearing  at  the  quarter- 
sessions.  At  the  first  he  told  them  he  would ; 
but  afterwards  he  made  a  demur  at  the  business, 
and  desired  first  to  see  my  mittimus,  which  run  to 
this  purpose:  That  I  went  about  to  several  con- 
venticles in  this  county,  to  the  great  disparage- 
ment of  the  government  of  the  church  of  England, 
«tc.  When  he  had  seen  it,  he  said  that  there  might 
be  something  more  against  me  than  was  expressed  in 
my  mittimus ;  and  that  he  was  but  a  young  man, 
and,  therefore,  he  durst  not  do  it.  This  my  jailer 
told  me;  whereat  I  was  not  at  all  daunted,  but 
rather  glad,  and  saw  evidently  that  the  Lord  had 
heard  me ;  for  before  I  went  down  to  the  justice, 
I  begged  of  God  that  if  I  might  do  more  good  by 
being  at  liberty  than  in  prison,  that  then  I  might 
be  set  at  liberty ;  but  if  not,  his  will  be  done ;  for 
I  was  not  altogether  without  hopes  but  that  my 
imprisonment  might  be  an  awakening  to  the  saints 
in  the  country,  therefore  I  could  not  tell  well  Avhich 
to  choose  ;  only  I,  in  that  manner,  did  commit  the 
thing  to  God.  And  verily,  at  my  return,  I  did 
meet  my  God  sweetly  in  the  prison  again,  com- 
forting of  me  and  satisfying  of  me  that  it  was  his 
will  and  mind  that  I  should  be  there.* 

When  I  came  back  again  to  prison,  as  I  was 
musing  at  the  slender  answer  of  the  justice,  this 
■word  dropt  in  upon  my  heart  with  some  life,  *'  For 
he  knew  that  for  envy  they  had  delivered  him." 

Thus  have  I,  in  short,  declared  the  manner  and 
occasion  of  my  being  in  prison  ;  where  1  lie  waiting 
the  good  will  of  God,  to  do  with  me  as  he  pleas- 
eth ;  knowing  that  not  one  hair  of  my  head  can 
fall  to  the  ground  Mithout  the  will  of  my  Father 
which  is  in  heaven.  Let  the  rage  and  malice  of  I 
men  be  never  so  great,  they  can  do  no  more,  nor  | 
go  no  further,  than  God  jierinits  them  ;  but  when 
they  have  done  their  worst,  "  We  know  that  all 
things  work  together  for  good  to  them  that  love 
God."  Ro.  viii.  28.  Farewell. 

*  '  How  little  could  Bunyan  dream,  that  from  the  narrow 
cell  iQ  which  he  was  incarcerated,  and  cut  off  apparently  from 
all  usefulness,  a  glory  would  shine  out,  illustrating  the  govern- 
luent  and  grace  of  God,  and  doing  more  good  to  man,  than  all 
the  prelates  of  the  kingdom  put  together  had  accomplished.' — 
Dr.  Cheever. 


Here  is  the  Sum  of  my  Examination  he/ore  Justice 
KeeUn,  Justice  Chester,  Justice  Blundale,  Justice 
Beccher,  and  Justice  Snagg,  <t'c. 

After  I  had  lain  in  prison  above  seven  weeks,  the 
quarter-sessions  was  to  be  kept  in  Bedford,  for  the 
county  thereof,  unto  which  I  was  to  be  brought ; 
and  'when  my  jailer  had  set  me  before  those  jus- 
tices, there  was  a  bill  of  indictment  preferred  against 
me.  The  extent  thereof  was  as  followeth  :  *  That 
John  Bunyan,  of  the  town  of  Bedford,  labourer, 
being  a  person  of  such  and  such  conditions,  he 
hath,  since  such  a  time,  devilishly  and  perni- 
ciously abstained  from  coming  to  church  to  hear 
Divine  service,  and  is  a  common  upholder  of  several 
unlawful  meetings  and  conventicles,  to  the  great 
disturbance  and  distraction  of  the  good  subjects  of 
this  kingdom,  contrary  to  the  laws  of  our  sovereign 
lord  the  King,'  <kc. 

The  Clerk.  When  this  was  read,  the  clerk  of  the 
sessions  said  unto  me,  What  say  you  to  this  ? 

Bu7i.  I  said,  that  as  to  the  first  part  of  it,  I  was 
a  common  frequenter  of  the  church  of  God.  And 
was  also,  by  grace,  a  member  with  the  people  over 
whom  Christ  is  the  Head. 

Keelin.  But,  saith  Justice  Keelin,  who  was  the 
judge  in  that  court  ?  Do  you  come  to  church,  you 
know  what  I  mean ;  to  the  parish  church,  to  hear 
Divine  service  ? 

Bun.  I  answered.  No,  I  did  not. 
Keel,  He  asked  me  why? 

Bun.  I  said,  Because  I  did  not  find  it  commanded 
in  the  Word  of  God. 

Keel.  He  said.  We  were  commanded  to  pray. 
Bun.   I  said,  But  not  by  the  Common  Prayer 
Book. 

Keel.   He  said.  How  then? 
Bun.   I  said.  With  the  Spirit.     As  the  apostle 
saith,  "  I  will  pray  with  the  Spirit,  and  -  with  the 
understanding."  i  Co.  xir.  is. 

Keel.  He  said,  We  might  pray  with  the  Spirit, 
and  Avith  the  understanding,  and  with  the  Common 
Prayer  Book  also. 

Bun.  I  said  that  the  prayers  in  the  Common 
Prayer  Book  were  such  as  were  made  by  other 
men,  and  not  by  the  motions  of  the  Holy  Ghost, 
within  our  hearts  ;  and  as  I  said,  the  apostle  saith, 
he  will  pray  with  the  Spirit,  and  with  the  under- 
standing ;  not  with  the  Spirit  and  the  Common 
Prayer  Book. 

AnoHier  Justice.  What  do  you  count  prayer? 
Do  you  think  it  is  to  say  a  few  words  over  before 
or  among  a  people? 

Bun.  I  said,  No,  not  so ;  for  men  might  have 
many  elegant,  or  excellent  words,  and  yet  not  pray 
at  all ;  but  when  a  man  prayeth,  he  doth,  through 
a  sense  of  those  things  which  he  wants,  which  sense 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


55 


is  begotten  by  the  Spirit,  pour  out  his  heart  before 
God  through  Christ ;  though  his  words  be  not  so 
many  and  so  excellent  as  others  are. 

Justices.  They  said,  That  was  true. 

Bun.  I  said.  This  might  be  done  without  the 
Common  Prayer  Book. 

Another.  One  of  them  said  (I  think  it  was 
Justice  Blundale,  or  Justice  Snagg),  How  should 
we  know  that  you  do  not  write  out  your  prayers 
first,  and  then  read  them  afterwards  to  the  people? 
This  he  spake  in  a  laughing  way. 

Bun.  I  said.  It  is  not  our  use,  to  take  a  pen  and 
paper,  and  write  a  few  words  thereon,  and  then  go 
and  read  it  over  to  a  company  of  people. 

But  how  should  we  know  it,  said  he? 

Bun.   Sir,  it  is  none  of  our  custom,  said  I. 

Keel.  But,  said  Justice  Keelin,  it  is  lawful  to  use 
Common  Prayer,  and  such  like  forms :  for  Christ 
taught  his  disciples  to  pray,  as  John  also  taught 
his  disciples.  And  furthei',  said  he,  cannot  one 
man  teach  another  to  pray?  "Faith  coines  by 
hearing;"  and  one  man  may  convince  another  of 
sin,  and  therefore  prayers  made  by  men,  and  read 
over,  are  good  to  teach,  and  help  men  to  pray. 

While  he  was  speaking  these  words,  God  brought 
that  word  into  my  mind,  in  the  eighth  of  the  Romans, 
at  the  26th  verse.  I  say,  God  brought  it,  for  I 
thought  not  on  it  before :  but  as  he  was  speaking, 
it  came  so  fresh  into  my  mind,  and  was  set  so  evi- 
dently before  me,  as  if  the  scripture  had  said.  Take 
me,  take  me ;   so  when  he  had  done  speaking, 

Bun,  I  said,  Sir,  the  Scripture  saith,  that  it  is 
the  Spirit  that  helpeth  our  infirmities  ;  for  we  know 
not  what  we  should  pray  for  as  we  ought:  but  the 
Spirit  itself  maketli  intercession  for  us,  with  [sighs 
and]  OToaninfrs  which  cannot  be  uttered.  Mai-k, 
said  I,  it  doth  not  say  the  Common  Prayer  Book 
teacheth  us  how  to  pray,  but  the  Spirit,  And  it 
is  "  the  Spirit  that  helpeth  our  infirmities,"  saith 
the  apostle ;  he  doth  not  say  it  is  the  Common 
Prayer  Book. 

And  as  to  the  Lord's  prayer,  although  it  be  an 
easy  thing  to  say,  "  Our  Father,"  <Sic.,  with  the 
mouth ;  yet  there  are  very  few  that  can,  in  the 
Spirit,  say  the  two  first  words  in  that  prayer ;  that 
is,  that  can  call  God  their  Father,  as  knowing  what 
it  is  to  be  born  again,  and  as  having  experience, 
that  they  are  begotten  of  the  Spirit  of  God ;  which 
if  they  do  not,  all  is  but  babbling,  ikc* 

Keel.   Justice  Keelin  said,  that  that  vv'as  a  truth. 

Bun.  And  I  say  further,  as  to  your  saying  that 
one  man  may  convince  another  of  sin,  and  that  faith 
comes  by   hearing,    and   that  one  man   may  tell 


*  It  is  easy  to  say  a  prayer,  but  difficult  tnJy  to  pray,  li 
is  not  IcDgtli,  not  eloquence,  that  makes  prayer.  Though 
there  be  no  more  than  'My  Father!'  if  the  heart  rise  with  it, 
that  is  prayer,  '  Prayer  is  an  offeiiugup  of  our  desires  uuto 
God.'— El). 


another  how  he  should  pray,  Arc,  I  say  men  may 
tell  each  other  of  their  sins,  but  it  is  the  Spirit  that 
must  convince  them. 

And  though  it  be  said  that  "faith  comes  by  hear- 
ing," yet  it  is  tlie  Spirit  that  worketh  faith  in  the 
heart  through  hearing,  or  else  they  are  not  profited 
by  hearing,  iieb.  iv.  12. 

And  that  though  one  man  may  tell  another  how 
he  should  pray ;  yet,  as  I  said  before,  he  cannot 
pray,  nor  make  his  condition  known  to  God,  except 
the  Spirit  help.  It  is  not  the  Common  Prayer  Book 
that  can  do  this.  It  is  the  Spirit  that  showeth  us 
our  sins,  and  the  Spirit  that  showeth  us  a  Saviour, 
Jn.  xvi.  iG ;  aud  the  Spirit  that  stirreth  up  in  our 
hearts  desires  to  come  to  God,  for  such  things  as 
we  stand  in  need  of.  Mat.  xi.  ii,  even  sighing  out  our 
souls  unto  him  for  them  with  "  groans  which  cannot 
be  uttered. "  With  other  words  to  the  same  pui-pose. 
At  this  they  were  set. 

Keel.  But,  says  Justice  Keelin,  what  have  you 
against  the  Common  Prayer  Book'?' 

Bun.  I  said.  Sir,  if  you  will  hear  me,  I  shall  lay 
down  my  reasons  against  it. 

Keel.  He  said,  I  should  have  liberty ;  but  first, 
said  he,  let  me  give  you  one  caution  ;  take  heed  ut 
speaking  irreverently  of  the  Common  Prayer  Book; 
for  if  you  do  so,  you  will  bring  great  damage  upon 
yourself. 

Bun.  So  I  proceeded,  and  said.  My  first  reason 
was,  because  it  was  not  commanded  in  the  Word 
of  God,  and  therefore  I  could  not  use  it. 

Another.  One  of  them  said,  Where  do  you  find 
it  commanded  in  the  Scripture,  that  you  should  go 
to  Elstow,  or  Bedford,  and  yet  it  is  lawful  to  go  to 
either  of  them,  is  it  not? 

Bun.  I  said.  To  go  to  Elstow,  or  Bedford,  was  a 
civil  thing,  and  not  material,  though  not  com- 
manded, and  yet  God's  Word  allowed  me  to  go  about 
my  calling,  and  therefore  if  it  lay  there,  then  to 
go  thither,  &c.  But  to  pray,  was  a  great  part  of 
the  Di^vine  worship  of  God,  and  therefore  it  ought 
to  be  done  according  to  the  rule  of  God's  Word. 

Another.  One  of  them  said,  He  will  do  harm ; 
let  him  speak  no  further. 

Keel.  Justice  Keelin  said.  No,  no,  never  fear 
him,  we  are  better  established  than  so ;  he  can 
do  no  harm;  we  know  the  Common  Prayer  Book 
hath  been  ever  since  the  apostles'  time,  and  is 
lawful  for  it  to  be  used  in  the  church. 

Bun.  I  said,  Show  me  the  place  in  the  epistles 
where  the  Conunon  Prayer  Book  is  written,  or  one 
text  of  Scripture  that  commands  me  to  read  it,  and 
1  will  use  it.  But  yet,  notwithstanding,  said  I,  they 
that  have  a  mind  to  use  it,  they  have  their  liberty  ;  t 


t  It  is  not  the  spirit  of  a  Christian  to  persecute  any  for 
tlieir  religion,  but  to  pity  tlicm ;  aud  if  they  "ill  turn,  to 
instruct  them. — El). 


56 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


tliat  is,  I  would  not  keep  tlicm  from  it;  but  for  our 
])arts,  we  can  pray  to  God  witliout  it.  Blessed  be 
his  name. 

AVith  that,  one  of  tlicm  said,  Wlio  is  your  God? 
Beelzebub?  Moreover,  they  often  said  that  I  was 
possessed  with  the  spirit  of  delusion,  and  of  the 
devil.  All  which  sayings  I  passed  over ;  the  Lord 
forgive  them !  And  further,  I  said.  Blessed  be  the 
Lord  for  it,  we  are  encouraged  to  meet  together, 
and  to  pray,  and  exhort  one  another ;  for  we  have 
had  the  comfortable  presence  of  God  among  us. 
For  ever  blessed  be  his  holy  name  ! 

Ked.  Justice  Keelin  called  this  pedlar's  French, 
saying,  that  I  must  leave  off  my  canting.  The 
Lord  open  his  eyes ! 

Bun.  I  said,  that  we  ought  to  "exhort  one  an- 
other daily,  while  it  is  called  to-day,"  <fcc.  iieb.  iii.  13. 

Ked.  Justice  Keelin  said,  that  I  ought  not  to 
preach ;  and  asked  me  where  I  had  my  authority  ? 
with  other  such  like  words. 

Bun.  I  said,  that  I  would  prove  that  it  was  lawful 
for  me,  and  such  as  I  am,  to  preach  the  Word  of 
God. 

Keel.   He  said  unto  me,  By  what  scripture? 

I  said,  By  that  in  the  first  epistle  of  Peter, 
chap,  iv.,  the  10th  ver.,  and  Acts  xviii.,  with  other 
scriptures,  which  he  would  not  sufter  me  to  men- 
tion. But  said,  Hold  ;  not  so  many,  which  is  the 
first? 

Bun.  I  said,  this:  "  As  every  man  hath  received 
the  gift,  even  so  minister  the  same  one  to  another, 
as  good  stewards  of  the  manifold  grace  of  God. 
If  any  man  speak.  Id  Mm  speak  as  the  oracles  of 
God,'  kc. 

Ked.  He  said,  Let  me  a  little  ojjcn  that  scripture 
to  you :  '  As  every  man  hath  received  the  gift ;  ' 
that  is,  said  he,  as  every  one  hath  received  a  trade, 
so  let  him  follow  it.  If  any  man  have  received  a 
gift  of  tinkering,  as  thou  hast  done,  let  him  follow 
his  tinkering.  And  so  other  men  their  trades ; 
and  the  divine  his  calling,  <tc. 

Bun.  Nay,  Sir,  said  I,  but  it  is  most  clear,  that 
the  apostle  speaks  here  of  preaching  the  Word  ;  if 
you  do  but  compare  both  the  verses  together,  the 
next  verse  explains  this  gift  what  it  is,  saying,  '  If 
any  man  speak,  let  him  speak  as  the  oracles  of 
God. '  So  that  it  is  plain,  that  the  Holy  Ghost  doth 
not  so  much  iu  this  place  exhort  to  civil  callino-s. 
as  to  the  exercismg  of  those  gifts  that  we  have 
received  from  God.  I  would  have  gone  on,  but  he 
would  not  give  mc  leave. 

Keel.  He  said,  We  might  do  it  in  our  families, 
but  not  otherwise. 

Bun.  I  said,  If  it  was  lawful  to  do  good  to  some, 
it  was  lawful  to  do  good  to  more.  If  it  was  a  good 
duty  to  exhort  our  families,  it  is  good  to  e.xhort 
others  ;  but  if  they  held  it  a  sin  to  meet  together 
to  seek  the  face  of  God,  and  exhort  one  another 


to  follow  Christ,  I  should  sin  still ;  for  so  we 
should  do. 

Ked,  lie  said  he  was  not  so  well  versed  in 
Scripture  as  to  dispute,  or  words  to  that  purpose. 
And  said,  moreover,  that  they  could  not  wait  upon 
me  any  longer ;  but  said  to  me,  Then  you  confess 
the  indictment,  do  you  not?  Now,  and  not  till 
now,  I  saw  I  was  indicted. 

Bun.  1  said,  This  I  confess,  we  have  had  many 
meetings  together,  both  to  pray  to  God,  and  to  ex- 
hort one  another,  and  that  we  had  the  sweet  com- 
forting presence  of  the  Lord  among  us  for  our 
encouragement ;  blessed  be  his  name  therefor.  I 
confessed  myself  guilty  no  otherwise. 

Keel.  Then,  said  he,  hear  your  judgment.  You 
must  be  had  back  again  to  prison,  and  there  lie  for 
three  months  following ;  and  at  three  months'  end, 
if  you  do  not  submit  to  go  to  church  to  hear  Divine 
service,  and  leave  your  preaching,  you  must  be 
banished  the  realm :  and  if,  after  such  a  day  as 
shall  be  appointed  you  to  be  gone,  you  shall  be 
found  in  this  realm,  &lc.,  or  be  found  to  come  over 
again  without  special  license  from  the  king,  (fee.,* 

*  The  statute  under  which  Bunyaa  suffered  is  the  35th  Eliz., 
cap.  1,  re-eiiacted  with  all  its  rigour  in  the  16th  Charles  II., 
cap.  4,  1G63;  'That  if  any  person,  above  sixteen  years  of  age, 
shall  forbear  coming  to  church  for  one  month,  or  persuade  any 
other  person  to  abstain  fi'om  hearing  Divine  service,  or  receiv- 
ing  the  communion  according  to  law,  or  come  to  any  nnlaw- 
fid  assembly,  conventicle,  or  meeting — eveiy  such  person  shall 
be  imprisoned,  without  bail,  until  he  conform,  and  do  in  some 
church  make  this  open  submission  following: — I  do  humbly 
confess  and  acknowledge  that  I  have  grievously  offended  God 
in  contemning  his  ilajesty's  godly  and  lawful  government  and 
authority,  by  absenting  myself  from  church,  and  from  hearing 
Divine  service,  contrary  to  the  godly  laws  and  statutes  of  this 
realm.  And  in  using  and  frequenting  disordered  and  unlawful 
conventicles  and  assemblies,  under  pretence  and  colour  of 
exercise  of  religion ;  and  I  am  heartily  sorry  for  the  same. 
And  I  do  promise  and  protest,  that  from  henceforth  I  will, 
from  time  to  time,  obey  aud  perform  his  Majesty's  laws  and 
statutes,  iu  repairing  to  the  church  and  Divine  services,  and  do 
my  uttermost  endeavour  to  maintain  and  defend  the  same. 
And  for  the  third  offence  he  shall  be  sent  to  the  jail  or  house 
of  correction,  there  to  remain  until  the  next  sessions  or  assizes, 
and  then  to  be  indicted  ;  and  being  thereupon  found  guilty, 
the  court  shall  enter  judgment  of  transportation  against  such 
offenders,  to  some  of  the  foreign  plantations  (^'irginia  and 
New  England  oidy  excepted),  there  to  remain  seven  years ;  and 
warrants  shall  issue  to  sequester  the  profits  of  their  lauds,  and 
to  distrain  and  sell  their  goods  to  defray  the  charges  of  their 
transportatiou ;  and  for  want  of  such  charges  being  paid,  the 
sheriff  may  contract  viiih.  any  master  of  a  ship,  or  merchant, 
to  transport  them ;  and  theu  such  prisoner  shall  be  a  servant 
to  the  transporter  or  his  assigns ;  that  is,  whoever  he  will  sell 
him  or  her  to,  for  five  years.  And  if  any  under  such  judg- 
ment of  transportation  shall  escape,  or  being  transported, 
returu  into  any  part  of  England,  shall  suffer  Death  as 
felons,  without  benefit  of  clergy.'  Notwithstanding  this  edict, 
mark  well  his  words  on  the  next  leaf,  '  Exhorting  the  people 
of  God  to  take  heed,  and  touch  not  the  Common  Prayer.' 
Englishmen,  blush!     This  is  now  the  law  of  the  land  we  live 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


57 


you  must  stretcli  by  tlie  neck  for  it,  I  tell  you 
plainly ;  "  and  so  be  bid  iny  jailer  bave  me  away. 

Bun.  I  told  bim,  as  to  tbis  matter,  I  was  at  a 
point  witli  bim ;  for  if  I  was  out  of  prison  to-day 
I  would  preacb  tlie  gospel  again  to-morrow,  by 
tbe  belp  of  God. 

Another.  To  wbicb  one  made  me  some  answer; 
but  my  jailer  pulling  me  away  to  be  gone,  I  could 
not  tell  wbat  be  said. 

Tbus  I  departed  from  tbem ;  and  I  can  truly 
say,  I  bless  tbe  Lord  Jesus  Clirist  for  it,  tbat  my 
beart  was  sweetly  refresbed  in  tbe  time  of  my 
examination ;  and  also  aftervA'ards,  at  my  return- 
ing to  tbe  prison.  So  tbat  I  found  Cbrist's  words 
more  tban  bare  trifles,  wbere  be  saitb,  "  I  will  give 
you  a  moutb  and  wisdom,  wbicb  all  your  adver- 
saries sliall  not  be  able  to  gainsa}-  nor  resist." 
Lu.  xsi.  15,  And  tbat  bis  peace  no  man  can  take 
from  us. 

Tbus  bave  I  given  you  tbe  substance  of  my  ex- 
amination. Tbe  Lord  make  tbese  profitable  to  all 
tbat  sball  read  or  hear  tbem.     Farewell. 

TJie  Substance  of  some  Discourse  had  between  the 
Clerk  of  tlie  Peace  and  myself,  when  he  came  to 
admonish  me,  according  to  the  tenor  of  that  Law 
^^    by  which  I  was  in  Prison. 

When  I  bad  lain  in  prison  otber  twelve  weeks, 
and  now  not  knowing  wbat  tbey  intended  to  do  witb 
me,  upon  tbe  3d  of  April  .IG61,  comes  Mr.  Cobb 
unto  me,  as  be  told  me,  being  sent  by  tbe  justices 
to  admonisb  me  ;  and  demanded  of  me  submittance 
to  tbe  Cburcb  of  England,  he.  Tbe  extent  of  our 
discourse  was  as  followetb: — 

Cobb.  Wben  be  was  come  into  tbe  bouse  be  sent 
for  me  out  of  my  cbamber ;  wbo,  wben  I  was  come 
unto  bim,  be  said,  Neighbour  Bunyan,  bow  do  you 
do? 

Bun.  I  thank  you,  Sir,  said  I,  very  well,  blessed 
be  tbe  Lord. 

Cobb.  Saitb  be,  I  come  to  tell  you  tbat  it  is  de- 
sired you  would  submit  yourself  to  the  laws  of  the 
land,  or  else  at  tbe  next  sessions  it  will  go  worse 
with  you,  even  to  be  sent  away  out  of  tbe  nation, 
or  else  worse  than  that. 

Bun.  I  said  that  I  did  desire  to  demean  myself  in 
the  world,  both  as  becometh  a  man  and  a  Christian. 

Cobb.  But,  saitb  he,  you  must  submit  to  the 
laws  of  tbe  land,  and  leave  off  those  meetings  which 
you   was   wont  to  have ;   for  the   statute   law   is  j 
directly  against  it ;  and  I  am  sent  to  yt)u  by  the  : 
justices  to  tell  you  that  tbey  do  intend  to  prose- 
cute the  law  against  you  if  you  submit  not.  | 

in.     Roman  Catholics  alone  are  legally  exempted   from  its  , 
cruel  operations,  by  an  Act  passed  in  1844.     The  overruling  i 
baud  of  God  alone  saved  the  pious  and  holy  Bunyan  from 
ha\ans;  been  legally  murdered. — £d.  [ 

VOL.  I. 


Bun.  I  said.  Sir,  I  conceive  tbat  tbat  law  by 
which  I  am  in  prison  at  this  time  doth  not  reach 
or  condemn  either  me  or  the  meetings  which  I  do 
frequent ;  that  law  was  made  against  those  that, 
being  designed  to  do  evil  in  their  meetings,  making 
tbe  exercise  of  rehgion  their  pretence,  to  cover 
their  wickedness.  It  doth  not  forbid  the  private 
meetings  of  those  tbat  plaiidy  and  simply  make  it 
their  only  end  to  worship  the  Lord,  and  to  exhort 
one  another  to  edification.  ]\Iy  end  in  meeting 
witb  others  is  simply  to  do  as  much  good  as  I 
can,  by  exhortation  and  counsel,  according  to  that 
small  measure  of  light  'A^hich  God  bath  given  me, 
and  not  to  disturb  the  peace  of  tbe  nation. 

Cobb.  Every  one  will  say  the  same,  said  be  ;  you 
see  the  late  insurrection  at  London,  under  wbat 
glorious  pretences  tbey  went;  and  yet,  indeed, 
tbey  intended  no  less  than  the  ruin  of  the  kingdom 
and  commonwealth.* 

Bun.  That  practice  of  theirs  I  abhor,  said  I ; 
yet  it  doth  not  follow  tbat,  because  tbey  did  so, 
therefore  all  others  will  do  so.  I  look  upon  it  as 
my  duty  to  behave  myself  ur.der  the  King's  o-overn- 
ment,  both  as  becomes  a  man  and  a  Christian,  and 
if  an  occasion  were  offered  nie,  I  should  willinoly 
manifest  my  loyalty  to  my  Prince,  both  by  word 
and  deed. 

Cobb.  Well,  said  he,  I  do  not  profess  myself  to 
be  a  man  tbat  can  dispute ;  but  this  I  say,  truly, 
neighbour  Bunyan,  I  would  have  you  consider  tbis 
matter  seriously,  and  submit  yourself;  you  may 
have  your  liberty  to  exhort  your  neighbour  in  pri- 
vate discourse,  so  be  you  do  not  call  together  an 
assembly  of  people ;  and,  truly,  you  may  do  much 
good  to  tbe  church  of  Christ,  if  you  would  go  this 
way ;  and  tbis  you  may  do,  and  the  law  not  abridge 


*  The  contemptible  and  mad  insurrection  to  which  Jlr. 
Cobb  refers,  was  the  pretext  for  fearful  sufferings  to  the  Dis- 
senters throughout  the  kingdom.  It  is  thus  narrated  by 
Bishop  Burnet,  16G0  : — '  The  king  had  not  been  many  days  at 
Whitehall,  when  one  Venner,  a  violent  fifth-monarchy  man, 
who  thought  it  was  not  enough  to  believe  that  Christ  was  to 
reign  on  earth,  and  to  put  the  saints  in  possession  of  the  king- 
dom, but  added  to  this  that  the  saints  were  to  take  the  king- 
dom theinselvcs.  He  gathered  some  of  the  most  furious  of 
the  pai'ty  to  a  meeting  in  Coleman  Street.  There  they  con- 
certed the  day  and  the  manner  of  their  rising,  to  set  Christ  on 
his  throne,  as  they  called  it.  But  withal  they  meant  to 
manage  the  government  in  his  name,  and  were  so  formal  that 
they  had  prepared  standards  and  colours,  with  their  devices  on 
them,  and  furnished  themselves  with  very  good  arms.  But  when 
the  day  came,  there  was  but  a  stnall  appearance,  not  exceeding 
twenty.  However,  they  resolved  to  venture  out  into  the 
streets,  and  cry  out,  No  king  but  Christ.  Some  of  them  seemed 
persuaded  that  Christ  would  come  down  and  head  them. 
They  scoured  the  streets  befdre  them,  and  made  a  great  pro- 
gress. Some  were  afraid,  and  all  were  amazed  at  this  piece  of 
extravagance.  They  killed  a  great  many,  but  were  at  last 
mastered  by  numbers;  and  were  all  either  killed  or  taken  and 
executed.'— (Burnet's  Ovm  Times,  1G60,  vol.  i.  p.  IGO.)— Ed. 


58 


RELATION  OF  BUNYAli'S  IMPRISONMENT. 


you  of  it.  It  is  your  private  meetings  that  the 
law  is  against. 

Bun.  Sir,  said  I,  if  I  may  do  good  to  one  by  my 
discourse,  why  may  I  not  do  good  to  two  ?  and  if 
to  two,  why  not  to  four,  and  so  to  eight  ?  (tc. 

Cobb.  Ay,  saith  he,  and  to  a  hundred,  I  warrant 
you. 

Bu7i.  Yes,  Sir,  said  I,  I  think  I  should  not  be 
forbid  to  do  as  much  good  as  I  can. 

Cobb.  But,  saitli  he,  you  may  but  pretend  to  do 
good,  and  indeed,  notwithstanding,  do  harm,  by 
seducing  the  people;  you  are,  therefore,  denied  your 
meeting  so  many  together,  lest  you  should  do  harm. 

Bun.  And  yet,  said  I,  you  say  the  law  tolerates 
me  to  discourse  with  my  neighbour ;  surely  there  is 
no  law  tolerates  me  to  seduce  any  one ;  therefore, 
if  I  may,  by  the  law,  discourse  with  one,  surely  it 
is  to  do  him  good;  and  if  I,  by  discoursing,  may 
do  good  to  one,  surely,  by  the  same  law,  I  may  do 
good  to  many. 

Cvbb.  The  law,  saith  he,  doth  expressly  forbid 
your  private  meetings ;  therefore  they  are  not  to 
be  tolerated. 

Bun.  I  told  him  that  I  would  not  entertain  so 
much  uncharitableness  of  that  Parliament  in  the 
35tli  of  Elizabeth,  or  of  the  Queen  herself,  as  to 
think  they  did,  by  that  law,  intend  the  oppressing 
of  any  of  God's  ordinances,  or  the  interrupting  any 
in  the  way  of  God  ;  but  men  may,  in  the  wresting 
of  it,  turn  it  against  the  wa}"  of  God  ;  but  take  the 
law  in  itself,  and  it  only  fighteth  against  those 
that  drive  at  mischief  in  their  hearts  and  meet- 
ings, making  religion  only  their  cloak,  colour,  or 
pretence ;  for  so  are  the  words  of  the  statute :  '  If 
any  meetings,  imder  colour  or  pretence  of  religion,' 
<kc.* 

Cobb.  Very  good ;  therefore  the  king,  seeing 
that  pretences  are  usually  in  and  among  people, 
us  to  make  religion  their  pretence  only,  therefore 
he,  and  the  law  before  hiai,  doth  forbid  such  pri- 
vate meetings,  and  tolerates  only  public  ;  you  may 
meet  in  public. 

Bu7i.  Sir,  said  I,  let  me  answer  you  in  a  simili- 
tude: Set  the  case  that,  at  such  a  wood  corner, 
there  did  usually  come  forth  thieves,  to  do  mis- 
chief; must  there  therefore  a  law  be  made  that 
every  one  that  cometh  out  there  shall  be  killed  ? 
May  there  not  come  out  true  men  as  well  as  thieves 


•  The  third  section  of  16th  Charles  If.,  cap.  4,  also  enacts, 
'  That  any  person  above  sixteen  years  old,  present  at  any  meet- 
ing under  preUnce  of  exercise  of  religion,  in  other  manner 
than  is  allowed  by  the  liturgy  or  practice  of  the  Church  of 
England,  where  llitre  shall  be  present  five  persons  or  more 
above  those  of  the  household,  upon  proof  thereof  made,  cither 
by  eonfes>ion  of  llie  parly,  or  o;ith  of  witness,  or  notorious 
evidence  of  the  fact ;  the  oUeuce  sluiU  be  recorded  under  t]\e 
hands  of  two  justices,  or  the  chief  ma;j;islrate  of  the  place, 
which  shall  be  a  perfect  conviction.'— Eu. 


out  fi-om  thence  ?  Just  thus  it  is  in  this  case ;  I 
do  think  there  may  be  many  that  may  design  tlie 
destruction  of  the  commonwealth;  but  it  does  not 
follow  tlierefore  that  all  private  meetings  are 
unlawful;  those  that  transgress,  let  them  be  pun- 
ished. And  if  at  any  time  I  myself  should  do  any 
act  in  my  conversation  as  doth  net  become  a  man 
and  Christian,  let  me  bear  the  punishment.  And 
as  for  your  saying  I  may  meet  in  public,  if  I  may 
be  suffered,  I  would  gladly  do  it.  Let  me  have 
but  meeting  enough  in  public,  and  I  shall  care  the 
less  to  have  them  in  private.  I  do  not  meet  in  pri- 
vate because  I  am  afraid  to  have  meetings  in  public. 
I  bless  the  Lord  that  my  heart  is  at  that  point,  that 
if  any  man  can  lay  anything  to  my  charge,  either 
in  doctrine  or  practice,  in  this  particular,  that  can 
be  proved  eri'or  or  heresy,  I  am  willing  to  disown  it, 
even  in  the  very  market  place ;  but  if  it  be  truth, 
then  to  stand  to  it  to  the  last  drop  of  my  blood. 
And,  Sir,  said  I,  you  ought  to  commend  me  for  so 
doing.  To  err  and  to  be  a  heretic  are  two  things; 
I  am  no  heretic,  because  I  will  not  stand  refrac- 
torily to  defend  any  one  thing  that  is  contrary  to 
the  Word.  Prove  anything  which  I  hold  to  be  an 
error,  and  I  will  recant  it. 

Cobb.  But,  goodman  Bunyau,  said  he,  methinks 
you  need  not  stand  so  strictly  upon  this  one  thing, 
as  to  have  meetings  of  such  public  assemblies. 
Cannot  you  submit,  and,  notwithstanding,  do  as 
much  good  as  you  can,  in  a  neighbourly  way, 
without  having  such  meetings  ? 

Bun.  Truly,  Sir,  said  1, 1  do  not  desire  to  com- 
mend myself,  but  to  think  meanly  of  myself ;  yet 
when  I  do  most  despise  myself,  taking  notice  of 
that  small  measure  of  light  which  God  hath  given 
me,  also  that  the  people  of  the  Lord,  by  their  own 
saying,  are  edified  thereby.  Besides,  when  I 
see  that  the  Lord,  through  grace,  hath  in  some 
measure  blessed  my  labour,  I  dare  not  but  exer- 
cise that  gift  which  God  hath  given  me  for  the 
good  of  the  people.  And  I  said  further,  that  I 
would  willingly  speak  in  public,  if  I  miglit. 

Cobb.  He  said,  that  I  might  come  to  the  public 
assemblies  and  hear.  What  though  you  do  not 
preach  ?  you  may  hear.  Do  not  think  yourself 
so  well  enlightened,  and  that  you  have  received  a 
gift  so  far  above  others,  but  that  you  may  hear 
other  men  preach.      Or  to  that  purpose. 

Bun.  I  told  him,  I  was  as  willing  to  be  taught 
as  to  give  instruction,  and  I  looked  upon  it  as  my 
duty  to  do  both  ;  for,  said  I,  a  man  that  is  a  teacher, 
he  himself  may  learn  also  from  another  that  teach- 
eth,  as  the  apostle  saith:  "  Ye  may  all  prophesy, 
one  by  one,  tliat  all  may  learn."  i  Co.  xiv.  si.  That 
is,  every  man  that  hath  received  a  gift  from  God, 
he  may  dispense  it,  that  others  may  be  comforted ; 
and  when  he  hath  done,  he  may  hear  and  learn, 
and  be  comforted  himself  of  others. 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


59 


Cohh.  But,  said  lie,  uhat  if  you  sliould  forbear 
awhile,  and  sit  still,  till  you  see  furtlier  how 
things  will  go  ? 

Bun.  Sir,  said  I,  WiclifFe  saith,  that  he  which 
leaveth  off  preaching  and  hearing  of  the  Word  of 
God  for  fear  of  excommunication  of  men,  he  is 
already  excommunicated  of  God,  and  shall  in  the 
day  of  judgment  be  counted  a  traitor  to  Christ,  * 

Cuhh.  Ay,  saith  he,  they  that  do  not  hear  shall 
be  so  counted  indeed  ;  do  you,  therefore,  hear. 

Bun.  But,  Sir,  said  I,  he  saith,  he  that  shall 
leave  off  either  preaching  or  hearing,  &c.  That 
is,  if  he  hath  received  a  gift  for  edification,  it  is 
his  sin,  if  he  doth  not  lay  it  out  in  a  way  of  exhort- 
ation and  counsel,  according  to  the  proportion  of 
his  gift;  as  well  as  to  spend  his  time  altogether 
in  hearing  others  preach. 

Cobb.  But,  said  he,  how  shall  we  know  that  you 
have  received  a  gift  ? 

Bun.  Said  I,  Let  any  man  hear  and  search,  and 
prove  the  doctrine  by  the  Bible. 

Cohh.  But  will  you  be  willing,  said  he,  that  two 
indifferent  persons  shall  determine  the  case,  and 
will  you  stand  by  their  judgment  ? 

Bun.   I  said.  Are  they  infallible  ? 

Cohh.  He  said.  No. 

Bun.  Then,  said  I,  it  is  possible  my  judgment 
may  be  as  good  as  theirs.  But  yet  I  will  pass  by 
either,  and  in  this  matter  be  judged  by  the  Sci'ip- 
tures ;  I  am  sure  that  is  infallible,  and  cannot  err. 

Cohh.  But,  said  he,  who  shall  be  judge  between 
you,  for  you  take  the  Scriptures  one  way,  and  they 
another  ? 

Bun.  I  said,  The  Scripture  should,  and  that  by 
comparing  one  sciipture  with  another ;  for  that  will 
open  itself,  if  it  be  rightly  compared.  As,  for 
instance,  if  under  the  different  apprehensions  of 
the  word  Mediator,  you  would  know  the  truth  of  it, 
the  Scriptures  open  it,  and  tell  us  that  he  that  is 
a  mediator  must  take  up  the  business  between 
two,  and  "  a  mediator  is  not  a  mediator  of  one,  but 
God  is  one,"  and  "  tliere  is  one  mediator  between 
God  and  men,  [even]  the  man  Christ  Jesus."  Ga.  m. 
20.  1  Ti.  ii.  5.  So  likewise  the  Scripture  calleth  Christ 
a  complete,  or  perfect,  or  able  high  priest.  That 
is  opened  in  that  he  is  called  man,  and  also  God. 
His  blood  also  is  discovered  to  be  effectually  effi- 
cacious by  the  same  things.  So  the  Scripture,  as 
touching  the  matter  of  meeting  together,  kc,  doth 
likewise  sufficiently  open  itself  and  discover  its 
meaning. 

Cohh.  But  are  you  willing,  said  he,  to  stand  to 
the  judgment  of  the  church  ? 


*  As  Wicliffe  wrote  iu  Latin,  and  his  works  were  of  great 
rarity,  it  may  excite  inquiry  how  poor  Bunyan  was  conversant 
with  his  opinions.  This  is  easily  solved.  Eoxe  gives  a  trans- 
latioa  of  Wicliffe's  doctrines  in  his  Mariyrology,  the  favoui-ite 
book  of  Bunyan. — Ed. 


Bun.  Yes,  Sir,  said  T,  to  the  approbation  of  the 
church  of  God  ;  the  church's  judgment  is  best 
expressed  in  Sci'ipture.  We  had  much  other  dis- 
course which  I  cannot  Avell  remember,  about  the 
laws  of  the  nation,  and  submission  to  government; 
to  which  I  did  tell  him,  that  I  did  look  upon  m\^self 
as  bound  in  conscience  to  walk  according  to  all 
righteous  laws,  and  that  whether  there  was  a  king 
or  no ;  and  if  I  did  anything  that  was  contrary,  I 
did  hold  it  my  duty  to  bear  patiently  the  penalty  of 
the  law,  that  was  provided  against  such  offenders ; 
with  many  more  words  to  the  like  effect.  And 
said,  moreover,  that  to  cut  off  all  occasions  of  sus- 
picion from  any,  as  touching  the  harmlessness  of 
my  doctrine  in  private,  I  would  willingly  take  the 
pains  to  give  any  one  the  notes  of  all  my  sermons  ; 
fori  do  sincerely  desire  to  live  quietly  in  my  country, 
and  to  submit  to  the  present  authority. 

Cohh.  Well,  neighbour  Bunyan,  said  he,  but 
indeed  I  would  wish  you  seriously  to  consider  of 
these  things,  between  this  and  the  quarter-sessions, 
and  to  submit  yourself.  You  may  do  much  good 
if  you  continue  still  iu  tlie  land ;  but  alas,  w1\p/-. 
benefit  will  it  be  to  your  friend.s,  or  what  good  can 
you  do  to  them,  if  you  should  be  sent  away  beyond 
the  seas  into  Spain,  or  Constantinople,  or  some 
other  remote  part  of  the  world  ?     Pray  be  ruled. 

Jailer.   Indeed,  Sir,  1  hope  lie  will  be  i-uled. 

Bun.  I  shall  desire,  said  I,  in  all  godliness  and 
honesty  to  behave  myself  in  the  nation,  Avhilst  I 
am  in  it.  And  if  I  must  be  so  dealt  withal,  as 
you  say,  I  hope  God  will  help  me  to  bear  what  they 
shall  lay  upon  me.  I  know  no  evil  that  I  have 
done  in  this  matter,  to  be  so  used,  I  speak  as  in 
the  presence  of  God. 

Cohh.  You  know,  saith  he,  that  the  Scripture 
saith,  "the  powers  that  be  are  ordained  of  God." 

Bun.  I  said,  Y^'es,  and  that  I  was  to  submit  to 
the  king  as  supreme,  also  to  the  governors,  as  to 
them  that  are  sent  by  him. 

Cohh.  Well  then,  said  he,  the  King  then  com- 
mands you,  that  you  should  not  have  any  private 
meetings  ;  because  it  is  against  his  law,  and  he  is 
ordained  of  God,  therefore  you  should  not  have 
any. 

Bun.  I  told  him  that  Paul  did  own  the  powers 
that  were  iu  his  day,  as  to  be  of  God  ;  and  yet  he 
was  often  in  prison  under  them  for  all  that.  And 
also,  though  Jesus  Christ  told  Pilate,  that  he  had 
no  power  against  him,  but  of  God,  yet  he  died 
under  the  same  Pilate;  and  yet,  said  I,  I  hope  you 
M'ill  not  say  that  either  Paul,  or  Christ,  were  such 
as  did  deny  magistracy,  and  so  sinned  against  God 
in  slighting  the  ordinance.  Sir,  said  I,  the  law 
hath  provided  two  ways  of  obeying :  The  one  io 
do  that  Avhich  I,  in  my  conscience,  do  believe  that 
I  am  bound  to  do,  actively ;  and  where  I  cannot 
obey  actively,  there  I  am  willing  to  lie  down,  and 


60 


KEl.ATIOiN  OF  BUNYAN'S  IMPllISONMENT. 


to  suffer  what  tlioy  shall  do  unto  mc.     At  this  he 
sat  still,  and  said  no  more ;  which,  when  he  had 
done,  I  did  thank  him  for  his  civil  and  aicek  dis- 
coursinij  with  me  ;  and  so  we  parted. 
0  that  we  uiig-ht  meet  in  heaven  ! 

Farewell.  J.  13. 

Here  fulloicdh  a  discourse  between  my  Wife  and  the 
Jiulgeif,  icith  others,  touching  my  Deliverance  at 
the  Assizes  fvllowing  ;  the  lohich  I  took  from  her 
own  Mouth. 

After  that  I  liad  received  this  sentence  of  banisli- 
ing,  or  hanging,  from  them,  and  after  the  former 
admonition,  touching  the  determination  of  the  jus-  : 
tices,  if  I  did  not  recant ;  just  when  the  time  drew 
nigh,  in  which  I  should  have  abjured,  or  have  done 
worse,  as  Mr.  Cobb  told  me,  came  the  time  in 
which  the  King  was  to  be  crowned.*  Now,  at  the 
coronation  of  kings,  there  is  usually  a  releasement, 
of  (livers  prisoners,  by  virtue  of  his  coronation  :  in 
which  privilege  also  I  should  have  had  my  share ; 
but  that  they  took  me  for  a  convicted  person,  aud 
therefore,  unless  1  sued  out  a  pardon,  as  they  called 
it,  I  could  have  no  benefit  thereby ;  notwithstand- 
ing, yet,  forasmuch  as  the  coronation  proclamation 
did  give  liberty,  from  the  day  the  king  was  crowned 
to  that  day  twelvemonth,  to  sue  them  out;  there- 
fore, though  they  would  not  let  me  out  of  prison,  as 
they  let  out  thousands,  yet  they  could  not  meddle 
with  me,  as  touching  the  execution  of  their  sen- 
tence ;  because  of  the  liberty  offered  for  the  suing 
out  of  pardons.  ^Yhereupon  I  continued  in  prison 
till  the  next  assizes,  which  are  called  Midsmnmer 
assizes,  being  then  kept  in  August  16G1. 

Now,  at  that  assizes,  because  I  would  not  leave 
any  possible  means  unattempted  that  might  be 
lawful,  I  did,  by  my  wife,  present  a  petition  to 
the  judges  three  times,  that  I  might  be  heard,  and 
that  they  would  impartially  take  my  case  into 
consideration. 

The  first  time  my  wife  went,  she  presented  it 
to  Judge  Hale,  who  very  mildly  received  it  at  her 
hand,  telling  her  that  he  would  do  her  and  me  the 
best  good  he  could ;  but  he  feared,  he  said,  he 
could  do  none.  The  next  day,  again,  lest  they 
should,  through  the  multitude  of  business,  forget 
mc,  we  did  throw  another  petition  into  the  coach 
to  Judge  Twisdon;  who,  when  he  had  seen  it,  snapt 
her  up,  and  angrily  told  her  that  I  was  a  convicted 
person,  and  could  not  be  released,  unless  I  would 
promise  to  preach  no  more,  ikc. 

Well,  after  this,  she  yet  again  presented  another 
to  Judge  Hale,  as  he  sat  on  the  bench,  who,  as  it 
seemed,  was  willing  to  give  her  audiei;ce.  Only 
Justice  Chester  being  present,  stept  up  and  said. 


that  I  was  convicted  in  the  court,  and  that  I  was 
a  hot-spirited  fellow,  or  words  to  that  purpose, 
whereat  he  waived  it,  and  did  not  meddle  therewith. 
But  yet,  my  wife  being  encouraged  by  the  high 
sheriff,  did  venture  once  more  into  their  presence, 
as  the  poor  widow  did  to  the  unjust  judge,  to  try 
what  she  could  do  with  them  for  my  liberty,  before 
they  went  forth  of  the  town.  The  place  where  she 
went  to  them  was  to  the  Swan  Chamber,  where  the 
two  judges,  and  many  justices  and  gentry  of  the 
country,  were  in  company  together.  She  then, 
coming  into  the  chamber  with  abashed  face,  and  a 
trembling  heart,  began  her  errand  to  them  in  this 
manner: — 

Wo7nan.  My  Lord  (directing  herself  to  Judge 
Ilale),  I  make  bold  to  come  once  again  to  your 
Lordship,  to  know  what  may  be  done  with  my 
husband. 

Judge  Hale.  To  whom  lie  said,  Woman,  I  told 
thee  before,  I  could  do  thee  no  good ;  because  they 
have  taken  that  for  a  conviction  which  thy  husband 
spoke  at  the  sessions;  and  unless  there  be  something 
done  to  undo  that,  I  can  do  thee  no  good. 

Warn.  ]\Iy  Lord,  said  she,  he  is  kept  unlaw- 
fully in  prison ;  they  clapped  liim  up  before  there 
was  any  proclamation  against  the  meetings ;  the 
indictment  also  is  false.  Besides,  they  never  asked 
him  whether  he  was  guilty  or  no  ;  neither  did  he 
confess  the  indictment. 

One  of  the  Justices.  Then  one  of  the  justices  that 
stood  by,  whom  she  knew  not,  said,  My  Lord,  he 
was  lawfully  convicted. 

Wom.  It  is  false,  said  she ;  for  when  they  said 
to  him,  Do  you  confess  the  indictment  ?  he  said 
only  this,  that  he  had  been  at  several  meetings, 
both  where  there  was  preaching  the  Word,  and 
prayer,  and  that  they  had  God's  presence  among 
them. 

Judge  Twisdon.  Whereat  Judge  Twisdon  an- 
swered very  angrily,  saying,  '  What  !  you  think 
we  can  do  what  we  list ;  your  husband  is  a  breaker 
of  the  peace,  and  is  convicted  by  the  law,'  tkc. 
Whereupon  Judge  Ilale  called  for  the  Statute  Book. 
Wom.  But,  said  she,  my  Lord,  he  was  not  law- 
fully convicted. 

Cliestcr.  Then  Justice  Chester  said,  '  My  Lord, 
he  was  lawfully  convicted.' 

Wom.  It  is  false,  said  she;  it  was  but  a  word 
of  discourse  that  they  took  for  a  conviction,  as 
you  heard  before. 

Cliest.  'But  it  is  recorded,  woman,  it  is  recorded,' 
said  Justice  Chester ;  as  if  it  must  be  of  neces- 
sity true,  because  it  was  recorded.  With  which 
words  ho  often  endeavoured  to  stop  her  mouth, 
having  no  other  argument  to  convince  her,  but 
'it  is  recorded,  it  is  recorded.'! 


*  April  23.  1601. 


i  Pee  page  5G,  and  note  there. 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


Gl 


Woin.  My  Lord,  said  she,  I  was  a  wliile  since 
at  London,  to  see  if  I  could  get  my  husLand's 
liberty;  and  there  I  spoke  -with  niy  Lord  Bark- 
wood,  one  of  the  House  of  Lords,  to  whom  I  de- 
livered a  petition,  who  took  it  of  me  and  presented 
it  to  some  of  the  rest  of  the  House  of  Lords,  for 
my  husband's  releasement  ;  who,  when  they  had 
seen  it,  they  said  that  they  could  not  release  him, 
but  had  committed  his  releasement  to  the  judges, 
at  the  next  assizes.  This  he  told  mc ;  and  now 
I  come  to  you  to  see  if  anything  may  he  done  in 
this  business,  and  you  give  neither  releasement 
nor  relief.  To  which  they  gave  her  no  answer, 
but  made  as  if  they  heard  her  not.* 

CJiest.  Only  Justice  Chester  was  often  up  with 
this,  *  He  is  convicted,'  and  '  It  is  recorded.' 

Worn.  H  it  be,  it  is  false,  said  she. 

Chest.  My  Lord,  said  Justice  Chester,  he  is  a 
pestilent  fellow,  there  is  not  such  a  fellow  in  the 
country  again. 

Ttcis.  What,  will  your  hushand  leave  preaching? 
If  ho  will  do  so,  then  send  for  him. 

Worn.  My  Lord,  said  she,  he  dares  not  leave 
preaching,  as  long  as  he  can  speak. 

Twis.  See  here,  what  should  we  talk  any  more 
ahout  such  a  fellow  ?  Must  he  do  what  he  lists  ? 
He  is  a  breaker  of  the  peace. 

Worn.  She  told  him  again,  that  he  desired  to 
live  peaceably,  and  to  follow  his  calling,  that  his 
family  might  be  maintained  ;  and,  moreover,  said. 
My  Lord,  I  have  four  small  children  that  cannot 
help  themselves,  of  which  one  is  Wind,  and  have 
nothing  "to  live  upon,  but  the  charity  of  good 
people. 

Hale.  Hast  thou  four  children?  said  Judge  Hale; 
thou  art  hut  a  young  woman  to  have  four  children. 

Worn.  My  Lord,  said  she,  I  am  but  mother-in- 
law  to  them,  having  not  been  married  to  him  yet 
full  two  years.  Indeed,  I  was  with  child  when 
my  hushand  was  first  apprehended ;  hut  being 
young,  and  unaccustomed  to  such  things,  said  she, 
I  being  smayedt  at  the  news,  fell  into  labour, 
and  so  continued  for  eight  days,  and  then  was 
delivered,  but  my  child  died.j 

Hale.  Whereat,  he  looking  very  soberly  on  the 
matter,  said,  '  Alas,  poor  woman  ! ' 


*  It  is  very  probable  tbat  his  persecutors  knew  the  heroic 
spirit  of  this  young  woman,  and  were  afraid  to  proceed  to 
extremities,  lest  their  blood-guiltiness  should  be  known  through- 
out the  kiugdom,  and  public  execration  be  excited  against 
them.  Such  a  martyr's  blood  would  indelibly  and  most  foiJIy 
have  stained  both  them  and  their  families  to  the  latest  genera- 
tion.—Ed. 

t  '  Smayed,'  an  obsolete  contraction  of  'dismayed.' — Ed. 

:j:  Bunyan  is  silent  upon  the  death  of  his  first  wife  and  mar- 
riage to  the  second ;  in  fact  he  forgets  his  own  domestic  aflairs 
in  his  desire  to  record  the  Lord's  gracious  dealings  with  his 
soul.  It  is  not  his  autobiography,  but  his  religious  fecliugs 
and  experience,  that  he  records. —  Ed, 


Tims.  But  Judge  Twisdon  told  her,  that  she 
made  poverty  her  cloak  ;  and  said,  moreover,  that 
he  understood  I  was  maintained  better  by  running 
up  and  down  a  preaching,  than  by  following  my 
calling. 

Hale.   What  is  his  calling?  said  Judge  Hale. 

Aitiswer.  Then  some  of  the  company  that  stood 
by  said,  '  A  tinker,  my  Lord.' 

Worn.  Yes,  said  she,  and  because  he  is  a  tinker, 
and  a  poor  man,  therefore  he  is  despised,  and 
cannot  have  justice. 

Hale.  Then  Judge  Hale  answered,  very  mildl}', 
saying,  '  I  tell  thee,  woman,  seeing  it  is  so,  that 
they  have  taken  what  thy  husband  spake  for  a 
conviction ;  thou  must  either  apply  thyself  to  the 
King,  or  sue  out  his  pardon,  or  get  a  writ  of  error.' 

Chest.  But  when  Justice  Chester  heard  him 
give  her  this  counsel ;  and  especially,  as  she 
supposed,  because  he  spoke  of  a  writ  of  error,  he 
chafed, Ij  and  seemed  to  bo  very  much  offended; 
saying,  '  ]\Iy  Lord,  he  will  preach  and  do  what  he 
lists.' 

Worn.  He  preachcth  nothing  but  the  Word  of 
God,  said  she. 

2\ois.  He  preach  the  Word  of  God  I  said  Twis- 
don ;  and  withal  she  thought  he  would  have  struck 
her ;  he  runneth  up  and  down,  and  doth  harm. 

Worn.  No,  my  Lord,  said  she,  it  is  not  so ;  God 
hath  owned  him,  and  done  much  good  by  him. 

Twis.  God  !  said  he ;  his  doctrine  is  the  doc- 
trine of  the  devil. 

Worn.  My  Lord,  said  she,  when  the  righteous 
Judge  shall  appear,  it  will  be  known  that  his  doc- 
trine is  not  the  doctrine  of  the  devil. 

Tii'is.  I\Iy  Lord,  said  he,  to  Judge  Hale,  do  not 
mind  her,  but  send  her  away. 

Hale.  Then  said  Judge  Hale,  '  I  am  sorrj', 
■woman,  that  I  can  do  thee  no  good ;  thou  must  do 
one  of  those  three  things  aforesaid ;  namely,  either 
to  apply  thyself  to  the  King,  or  sue  out  his  pardon, 
or  get  a  writ  of  error ;  but  a  writ  of  error  will  be 
cheapest.' 

Worn.  At  which  Chester  again  seemed  to  be  in 
a  chafe,  and  put  off  his  hat,  and  as  she  thought, 
scratched  his  head  for  anger:  but  when  I  saw, 
said  she,  that  there  was  no  prevailing  to  have  my 
husband  sent  for,  though  I  often  desired  them  that 
they  would  send  for  him,  that  he  might  speak  for 
himself,  telling  them,  that  he  could  give  them 
better  satisfaction  than  I  could  in  what  they  de- 
manded of  him,  with  several  other  things,  which 
now  I  forget ;  only  this  I  remember,  that  though 
I  was  somewhat  timorous  at  my  first  entrance  into 
the  chamber,  yet  before  I  went  out,  I  could  not 
but  break  forth  into  tears,  not  so  much  because 
they  were   so  hard-hearted  against  me  and  my 

U  'Chafed,'  excited,  iuUumed,  angry.— Ed. 


62 


RELATION  OF  BUNYAN'S  IMPRISONMENT. 


liusLand,  but  to  tliiiik  what  a  sad  account  such 
j-oor  creatures  will  liave  to  give  at  the  coming  of 
the  Lord,  when  they  shall  there  answer  for  all 
thin"-s  whatsoever  they  have  done  in  the  body, 
whether  it  he  good  or  whether  it  be  bad.* 

So,  when  I  departed  from  them,  the  Book  of 
Statute  was  brought,  but  what  they  said  of  it  I 
know  nothing  at  all,  neither  did  I  hear  any  more 
from  thcni. 

Some  Carnages  of  the  Adversaries  of  GocVs  Truth 
v:Uh  me  at  the  ne.rt  Assizes,  ichich  vjas  on  the 
19//4  of  the  First  Month,  1GG2. 

1  shall  pass  by  what  befell  between  these  two 
assizes,  how  I  had,  by  my  jailer,  some  liberty 
granted  me,  more  than  at  the  first,  and  how  I 
followed  my  wonted  course  of  preaching,  taking 
all  occasions  that  were  put  into  my  hand  to  visit 
the  people  of  God;  exhorting  them  to  be  steadfast 
in  the  faith  of  Jesus  Christ,  and  to  take  heed  that 
they  touched  not  the  Common  Prayer,  (tc,  but  to 
mind  the  Word  of  God,  which  givetli  direction  to 
Christians  in  every  point,  being  able  to  make  the 
man  of  God  perfect  in  all  things  through  faith  in 
Jesus  Christ,  and  thoroughly  to  furnish  him  unto 
all  good  works.  2  Ti.  Ui.  17. t  Also,  how  I,  having,  1 
say,  somewhat  more  liberty,  did  go  to  see  Chris- 
tians at  London ;  which  my  enemies  hearing  of, 
were  so  angry,  that  they  had  almost  cast  my  jailer 
out  of  his  place,  threatening  to  indict  him,  and  to 
do  what  they  could  against  him.  They  charged 
me  also,  that  I  went  thither  to  plot  and  raise  divi- 
sion, and  make  insurrection,  which,  God  knows, 
was  a  slander ;  whereupon  my  liberty  was  more 
straitened  than  it  was  before:  so  that  I  must  not 
look  out  of  the  door.  Well,  when  the  next  ses- 
sions came,  which  was  about  the  10th  of  the 
eleventh  month,  I  did  expect  to  have  been  very 
roundly  dealt  withal ;  but  they  passed  me  by,  and 
would  not  call  me,  so  that  I  rested  till  the  assizes, 
which  was  the  19th  of  the  first  month  following; 
and  when  they  came,  because  I  had  a  desire  to 
come  before  the  judge,  I  desired  my  jailer  to  put 
my  name  into  the  calendar  among  the  felons,  and 
made  friends  of  the  judge  and  high  sheriff,  who 
l)romised  that  I  should  be  called  ;  so  that  I  thought 
what  I  had  done  might  have  been  effectual  for 
the  obtaining  of  my  desire ;  but  all  was  in  vain : 

•  This  is  a  bcautifu]  spcciiiicn  of  real  Christian  feeling:; 
nothing  viuJictivc,  although  such  cruel  wrougs  had  been  per- 
petrated against  her  beloved  husband. — Ed. 

t  Nothing  danntcd  by  the  cruel  Statute  which  was  then 
in  force,  Bunyan  acted  exactly  as  Peter  aiul  .Tohn  did  niidcr 
similar  circumstances,  "\\c  cannot  but  speak  the  things  which 
we  have  seen  and  heard."  Ac.  iv.  20.  If  I  suffer  death  for  it, 
I  am  bound  to  speak  the  waruiug  words  of  truth,  "Touch  not 
the  nnclcau  thing." — Kd. 


for  when  the  assizes  came,  though  my  name  was 
in  the  calendar,  and  also  though  both  the  judge 
and  sheriff  had  promised  that  I  should  appear  be- 
fore them,  yet  the  justices  and  the  clerk  of  the 
peace  did  so  work  it  about,  that  I,  notwithstand- 
ing, was  deferred,  and  might  not  appear ;  and 
although,  I  say,  I  do  not  know  of  all  their  carriages 
towards  me,  yet  this  I  know,  that  the  clerk  of  the 
peace  did  discover  himself  to  be  one  of  my  greatest 
opposers  :  for,  first,  he  came  to  my  jailer,  and 
told  him  that  I  must  not  go  down  before  the  judge, 
and  therefore  must  not  be  put  into  the  calendar ; 
to  whom  my  jailer  said,  that  my  name  was  in 
already.  He  bid  him  put  me  out  again ;  my  jailer 
told  him  that  he  could  not,  for  he  had  given  the 
judge  a  calendar  with  my  name  in  it,  and  also  the 
sheriff  another.  At  which  he  was  very  much  dis- 
pleased, and  desired  to  see  that  calendar  that  was 
yet  in  my  jailer's  hand  ;  Avho,  when  he  had  given 
it  him,  he  looked  on  it,  and  said  it  was  a  false 
calendar ;  he  also  took  the  calendar  and  blotted 
out  my  accusation,  as  my  jailer  had  writ  it.  Which 
accusation  I  cannot  tell  what  it  M'as,  because  it 
was  so  blotted  out ;  and  he  himself  put  in  words 
to  this  purpose:  'That  John  Bunyan  was  com- 
mitted to  prison,  being  lawfully  convicted  for  up- 
holding of  unlawful  meetings  and  conventicles,' 
(kc.  But  yet,  for  all  this,  fearing  that  what  he 
had  done,  unless  he  added  thereto,  it  would  not 
do ;  he  first  run  to  the  clerk  of  the  assizes,  then 
to  the  justices,  and  afterwards,  because  he  would 
not  leave  any  means  unattempted  to  hinder  nie, 
he  comes  again  to  my  jailer,  and  tells  him,  that  if 
I  did  go  down  before  the  judge,  and  was  released, 
he  would  make  him  pay  my  fees,  which,  he  said, 
was  due  to  him  ;  and  further  told  him,  that  he 
would  complain  of  him  at  the  next  quarter  sessions 
for  making  of  false  calendars  ;  though  my  jailer 
himself,  as  I  afterwards  learned,  had  put  in  my 
accusation  worse  than  in  itself  it  was  by  far.  And 
thus  was  I  hindered  and  prevented,  at  that  time 
also,  from  appearing  before  the  judge,  and  left  in 
prison.     Farewell.  John  Bunyax. 

A  CONTINUATION  OF  MR.  BUNYAN's  LIFE;  BEGINNING  WIIEKE 
HE  LEFT  OFF,  AND  CONCLUDING  WITH  THE  TIME  AND 
MANNER  OF  HIS  DEATH  AND  BUKIAL,  TOGETHER  WITH  HIS 
TRUE  CIIAEACTER. 

Peader,  the  painful  and  industrions  author  of  this  book  has 
already  given  you  a  fiiithful  and  very  moving  relation  of  the 
beginning  and  middle  of  the  days  of  his  pilgrimage  on  earth ; 
and  since  there  yet  remains  somewhat  worthy  of  notice  and 
regard,  which  occurred  in  the  last  scene  of  his  life  ;  the  which, 
for  want  of  time,  or  fear  that  some  over-censorious  people 
sliould  impute  it  to  liim,  as  an  earnest  coveting  of  praise  from 
men,  he  has  not  left  beliind  him  in  writing.  ^VheI■el■ore,  as  a 
true  friend  and  long  acquaintance  of  Mr.  Bunyan's,  that  his 
good  end  may  be  known  as  well  as  his  evil  beginning,  I  have 
taken  upon  me,  from  my  knowledge,  and  the  best  account 
given  by  other  of  his  friends,  to  piece  this  to  the  thread,  too 
soon  broke  off,  and  so  lengthen  it  out  to  Lis  entering  upon 
elcniitv. 


CONTINUATION  OF  BTJNYAN'S  LIFE. 


G3 


lie  has  tolJ  you  at  large  of  his  hirth  and  cJucation ;  the 
evil  habits  and  corruptions  of  his  youth;  the  temptations  he 
struggled  and  conflicted  so  frequently  with ;  the  mercies,  com- 
forts, and  deliverances  he  found ;  how  he  came  to  take  upon 
him  the  preaching  of  the  gospel ;  the  slanders,  reproaches,  and 
imprisonments  that  attended  him ;  and  the  progress  he  not- 
withstanding made,  by  the  assistance  of  God's  grace,  no  doubt 
to  the  saving  of  many  souls.  Therefore  take  these  things  as 
he  liimself  has  methodically  laid  them  down  in  the  words  of 
verity;  and  so  I  pass  on  as  to  what  remains. 

Alter  his  being  freed  from  his  twelve  yews'  imprisonment 
and  upwards,  for  nonconformity,  wherein  he  had  time  to  fur- 
nish the  world  with  sundry  good  books,  &c. ;  and,  by  his 
patience,  to  move  Dr.  Barlow,  the  then  Bishop  of  Lincoln,* 
and  other  churchmen,  to  pity  his  hard  and  unreasonable  sufl'cr- 
ings,  so  far  as  to  stand  very  much  his  friends  in  [jrocmnug  his 
eulargeincnt,  or  there  perhaps  he  had  died  by  the  noisesome- 
ness  and  ill  usage  of  the  j)lace ;  being  now,  I  say,  again  at 
liberty,  and  having,  through  mercy,  shaken  oif  his  bodily 
fetters,  for  those  upon  his  soul  were  broken  before,  by  the 
abounding  grace  that  filled  his  heart,  he  weut  to  visit  those 
that  had  been  a  comfort  to  liim  in  his  tribulation,  with  a 
Christian-like  ackuowledgmcnt  of  their  kindness  and  enlarge- 
ment of  charity;  giving  encouragement  by  his  example  if  it 
happened  to  be  their  hard  haps  to  fall  into  affliction  or  trouble, 
then  to  sufl'er  patiently  for  the  sake  of  a  good  conscience,  and 
for  the  love  of  God  in  Jesus  Christ  towards  their  souls ;  and, 
by  many  cordial  persuasions,  supported  some  vi'hose  spirits 
began  to  sink  low  through  the  fear  of  danger  that  threatened 
their  worldly  concernment,  so  that  the  peojde  found  a  wonder- 
ful consolation  in  his  discourse  and  admonitions. 

As  often  as  opportunity  would  admit,  he  gathered  them 
together  in  convenient  jdaccs,  though  the  law  was  then  in  force 
against  meetings,  and  fed  them  with  the  sincere  niilli  of  the 
\Vord,  that  they  miglit  grow  up  in  grace  thereby.  To  such 
as  were  anywhere  taken  and  imprisoned  upon  these  accounts, 
he  made  it  another  part  of  his  business  to  extend  his  charity, 
and  gather  relief  for  such  of  them  as  wanted. 

He  took  great  care  to  visit  the  sick,  and  strengthen  them 
against  the  suggestions  of  the  tempter,  which  at  such  times 
are  very  prevalent;  so  that  they  had  cause  for  ever  to  bless 
God,  who  had  put  into  his  heart,  at  such  a  time,  to  rescue 
them  from  the  power  of  the  roaring  lion,  who  souglit  to  devour 
them ;  nor  did  he  spare  any  pains  or  labour  in  travel,  though 
to  the  remote  counties,  where  he  knew,  or  imagined,  any 
people  might  stand  in  need  of  his  assistance,  insomuch  that 
some  of  these  visitations  that  he  made,  which  was  two  or  three 
every  year,  some,  tliough  in  jeering  manner,  no  doubt,  gave 
hiiu  the  epithet  of  Bishop  Eunyan,  whilst  others  envied  him  for 
his  so  earnestly  labouring  in  Christ's  vineyard,  yet  the  seed  of 
the  Word  he,  all  this  while,  sowed  in  the  hearts  of  his  con- 
gregation, watered  with  the  grace  of  God,  brought  forth  in 
abundance,  in  bringing  iu  disciples  to  the  church  of  Christ. 

Another  part  of  his  time  he  spent  iu  reconciling  differences, 
by  which  he  hindered  many  mischiefe,  and  saved  some  fiimiiies 
from  ruin ;  and,  in  such  fallings  out,  he  was  uneasy,  till  he 
found  a  means  to  labour  a  reconciliation,  and  become  a  peace 
maker,  on  whom  a  blessing  is  promised  in  Holy  Writ :  and, 
indeed,  in  doing  this  good  office,  he  may  be  said  to  sum  up  his 
days,  it  being  the  last  undertaking  of  his  life,  as  will  appear 
m  the  close  of  this  ])aper. 

When,  in  the  late  reign,  liberty  of  conscience  was  unex- 
pectedly given  and  indulged  to  Dissenters  of  all  persuasions,! 
las  piercing  wit  penetrated  the  veil,  and  found  that  it  was  not 
for  the  Dissenters'  sake  they  were  so  suddenly  freed  from  the 
prosecutions  that  had  long  lain  heavy  upon  them,  and  set,  in  a 
manner,  on  an  equal  foot  with  the  Church  of  England,  which 


*  Application  was  made  to  Bisliop  Barlow,  through  Dr.  Owen,  to  use 
his  powerful  iullueuce  in  obtaining  lil)erty  for  this  Christian  captive;  hut 
he  absolutely  refused  to  interfere.  See  Preface  to  Owen's  Sermons,  17il. 
Bunyan,  upon  his  petition,  heard  hy  the  king  in  council,  was  included 
in  the  pardon  to  the  imprisoned  and  cruelly-treated  Quakers.  White- 
head, tlic  Quaker,  was  the  lionoured  instrument  in  releasing  him. — 
Introduction  to  Pilgrim's  Progress,  Ilanserd  Knollys  Edition. — Ed. 

+  See  an  authentic  copy  of  this  Royal  Declaration,  and  observations 
upon  it,  in  the  Introduction  to  the  Pilgrim's  Progress,  puhUshed  by  the 
Hanserd  KnoUys  Society,  1847.— Ed. 


the  Papists  were  undermining,  and  about  to  subvert.  He 
foresaw  all  the  advantages  that  coidd  have  redounded  to  the 
Dissenters,  would  have  been  no  more  than  what  Polipheinus, 
the  monstrous  giant  of  Sicily,  would  have  allowed  Ulysses, 
viz.,  That  he  would  eat  his  men  first,  and  do  him  the  favour 
of  being  eaten  last.  For,  althougli  Mr.  Bunyan,  following  the 
examples  of  others,  did  lay  hold  of  this  liberty,  as  an  acceptable 
thing  iu  itself,  knowing  that  God  is  the  only  lord  of  conscience, 
and  that  it  is  good  at  all  times  to  do  according  to  the  dictates 
of  a  good  conscience,  and  that  the  preaching  the  glad  tidings 
of  the  gospel  is  beautiful  in  the  preacher ;  yet,  in  all  this,  he 
moved  with  caution  and  a  holy  fear,  earnestly  praying  for 
averting  the  impeudent  judgments,  which  he  saw,  like  a  black 
tempest  hangiug  over  our  heads,  for  our  sins,  and  ready  to 
break  upon  us,  and  tliat  the  Ninevites'  remedy  was  now  highly 
necessary.  Hereupon,  he  gathered  his  congregation  at  Bedford, 
where  he  mostly  lived,  and  had  lived,  and  had  spent  the  greatest 
part  of  his  life ;  and  there  being  no  convenient  place  to  be 
had,  for  tlie  entertainment  of  so  great  a  confluence  of  people 
as  followed  him,  upon  the  account  of  his  teaching,  he  consulted 
with  them,  for  the  building  of  a  meeting  house  ;  to  which  they 
made  their  voluntaiy  contributions,  with  all  cheerfidness  and 
alacrity ;  and  the  first  time  he  appeared  there  to  edify,  the 
place  was  so  thronged,  that  many  were  constrained  to  stay 
without,  though  the  house  was  very  spacious,  every  one  striv- 
ing to  partake  of  his  instructions,  that  were  of  his  persuasion  ; 
and  show  their  good  will  towards  him,  by  being  present  at  the 
opening  of  the  place ;  and  here  he  lived  in  much  peace  and 
quiet  of  mind,  contenting  himself  with  that  little  God  had 
bestowed  upon  him,  and  sequestering  himself  from  all  secular 
emplo^'ments,  to  follow  that  of  his  call  to  the  ministry ;  for, 
as  God  said  to  Moses,  he  that  made  the  lips  and  heart,  can 
give  eloquence  and  wisdom,  without  extraordiuary  acquirements 
in  a  university. 

During  these  things,  there  were  regulators  sent  into  all 
cities  and  towns  corporate,  to  new-model  the  government  in 
the  magistracy,  &c.,  by  tm-uing  out  some,  and  putting  in  others. 
Against  this,  Mr.  Bunyau  expressed  his  zeal  with  some  weari- 
ness, as  foreseeing  the  bad  consequence  that  would  attend  it, 
and  laboured  with  his  congregation  to  prevent  their  being 
imposed  on  in  this  kind  ;  and  when  a  great  man  in  those  days, 
coming  to  Bedford  upon  some  such  errand,  sent  for  him,  a.-j 
it  is  supposed,  to  give  him  a  place  of  public  trust,  he  would 
by  no  means  come  at  him,  but  sent  his  excuse. 

When  he  was  at  leisure  from  writing  and  teaching,  he  often 
came  up  to  London,  and  there  went  among  the  congregatious 
of  the  nonconformists,  and  used  his  talent  to  the  great  good 
liking  of  the  hearers ;  and  even  some,  to  whom  he  had  been 
misrepresented,  upon  the  account  of  his  education,  were  con- 
vinced of  his  worth  and  knowledge  in  sacred  things,  as  per- 
ceiving him  to  be  a  man  of  sound  judgment,  delivering  himself 
plainly  and  powerfully;  insomuch  that  many  who  came  as 
mere  spectators,  for  novelty's  salce,  rather  than  to  he  editied  and 
improved,  went  away  well  satisfied  with  what  they  heard,  and 
wondered,  as  the  Jews  did  at  the  apostles,  viz.,  whence  this 
man  should  have  these  things ;  perhaps  not  considering  that 
God  more  immediately  assists  those  that  make  it  their  business 
industriously  and  cheerfully  to  labour  in  his  vineyard. 

Thus  he"  spent  his  latter  years,  in  imitation  of  his  .areat 
Lord  and  JLaster,  the  ever-blessed  Jesus ;  he  went  about  doing 
good,  so  that  the  most  prying  critic,  or  even  malice  herself,  is 
defied  to  find,  even  upon  the  narrowest  search  or  oljservation, 
any  sully  or  stain  u])on  his  reputation  with  which  he  may  be 
justly  charged ;  and  this  we  note  as  a  challenge  to  those  that 
have'had  the  least  regard  for  him,  or  them  of  his  persuasion, 
and  have,  one  way  or  other,  apjicared  in  the  fi-ont  of  those 
that  oppressed  him,  and  for  the  turning  whose  hearts,  in 
obedience  to  the  commission  and  commandment  given  him  of 
God,  he  frequently  prayed,  and  sometimes  sought  a  blessing 
for  them,  even  with  tears,  the  effects  of  which  they  may,  per- 
adventm-e,  though  undeservedly,  have  found  in  their  persons, 
friends,  relations,  or  estates ;  for  God  will  hear  the  prayers  ot 
the  faithful,  and  answer  them,  even  for  those  that  vex  them, 
as  it  happened  iu  the  case  of  Job's  praying  for  the  three  per- 
sons that  had  been  grievous  iu  their  reproach  against  him,  evca 
in  the  day  of  his  sorrow. 


64 


COx\TINUATION  OF  BUNYAN'S  LIFE. 


But  yet  let  me  come  a  little  nearer  to  particulars  and  periods 
of  time  for  the  better  refreshing  the  memories  of  those  that 
knew  his  labour  and  suffering,  and  for  the  satisfaction  of  all 
that  shall  read  this  book. 

After  he  was  sensibly  convicted  of  the  wiclved  state  of  his 
life,  and  converted,  he  was  baptized  into  the  co\igregation  and 
admitted  a  member  thereof,  viz.,  in  the  year  1655,  and  became 
speedily  a  very  zealous  professor;  but,  upon  the  return  of 
King  Charles  to  the  crown,  in  16G0,  he  was,  ou  the  12th  of 
November,  taken,  as  he  was  edifying  sonic  good  people  that 
were  got  together  to  hear  the  Word,  and  confined  in  Bedford 
jail  for  the  space  of  six  years,  till  the  Act  of  Indulgence  to  Dis- 
senters being  allowed,  he  obtained  his  freedom  by  the  inter- 
cession of  some  in  trust  and  power  that  took  pity  of  his  suffer- 
ings ;  but  within  six  years  afterwards  [from  his  first  imprison- 
ment] he  was  again  taken  up,  viz.,  in  the  year  1006,  and  was 
then  confined  for  six  years  more,  when  even  the  jailer  took  such 
pity  of  his  rigorous  sufferings  that  he  did  as  the  Egyptian  jailer 
did  to  Joseph,  put  all  the  care  and  trust  into  his  hands.  When 
he  was  taken  this  last  time,  he  was  preaching  on  these  words, 
viz.,  "Dost  thou  believe  on  the  Sou  of  God?"  and  this  im- 
prisonment continued  six  years;  and  when  this  was  over,  another 
short  affliction,  which  was  an  imprisonment  of  half  a  year,  fell 
to  his  share.  During  these  confinements  he  wrote  these  fol- 
lowing books,  viz.:  Of  Prayer  by  the  Spirit,  The  Holy  City, 
Resurrrection,  Grace  Abounding,  Pilgrim's  Progress,  the  first 
part. 

[Ilffence  of  Justification  hfj  Jesus  C/uist.'] 

In  the  last  year  of  his  twelve  years'  imprisonment,  the  pastor 
of  the  congregation  at  Bedford  died,  and  he  was  chosen  to  that 
care  of  souls  on  the  12th  of  December  1671.  And  in  this 
liis  charge,  he  often  had  disputes  with  scholars,  that  came  to 
oppose  him,  as  supposing  him  an  ignorant  person,  and  thought 
he  argued  plainly  and  by  Scriptui-e  without  phrases  and  logical 
expressions;  yet  he  nonplussed  one  who  came  to  oppose  him 
in  his  congregation,  by  demanding  whether  or  no  we  had  the 
tme  copies  of  the  original  Scriptures ;  and  another,  when  he  was 
preaching,  accused  him  of  uueharitableness,  for  saying,  It  was 
very  hard  for  most  to  be  saved ;  saying,  by  that,  he  went  about 
to  exclude  most  of  his  congregation  ;  but  he  confuted  him  and 
put  him  to  silence  with  the  parable  of  the  stony  ground  and  other 
texts  out  of  the  loth  of  ilatthew,  in  our  Saviour's  sermon  out  of 
a  ship,  all  his  method  being  to  keep  close  to  the  Scriptures  ;  and 
what  he  found  not  warranted  there,  himself  would  not  warrant 
nor  determine,  unless  in  stich  cases  as  were  plain,  wherein  no 
doubts  or  scruples  did  ai'ise. 

But  not  to  make  any  fm'ther  mention  of  this  kind,  it  is  well 
known  that  this  person  managed  all  his  affairs  with  such  ex- 
actness as  if  he  had  made  it  his  study,  above  all  other  things, 
not  to  give  occasion  of  offence,  but  rather  suffer  many  iucou- 
vencies  to  avoid ;  beiug  never  heaid  to  reproach  or  revile  any, 
what  injury  soever  he  received,  but  rather  to  rebuke  those  that 
did ;  and  as  it  was  in  his  conversation,  so  it  is  manifested  on 
those  books  he  has  caused  to  be  published  to  the  world ;  where, 
like  the  archangel  disputing  with  Satan  about  the  body  of 
Moses,  as  we  find  it  in  the  epistle  of  Jude,  he  brings  no  railing 
accusation,  but  leaves  the  rebukers,  those  that  persecuted  him", 
to  the  Lord. 

In  his  family  he  kept  up  a  very  strict  discipline  in  prayer 
and  exhortations ;  being  in  this  like  Joshua,  as  that  good  man 
expresses  it,  viz..  Whatsoever  others  did,  as  for  me  and  my 
house,  we  will  serve  the  Lord ;  and,  indeed,  a  blessing  waited 
OQ  his  labours  and  endeavours,  so  that  his  wife,  as  the  Psalmist 
SJiys,  was  like  a  pleasant  vine  upon  the  walls  of  his  house,  and 
his  children  like  olive  branches  round  his  table;  for  so  shall  it 
be  with  the  man  that  fears  the  Lord;  and  though  by  reason 
of  the  many  losses  he  sustained  by  imprisonment  aiid  spoil, 
of  his  chargeable  sickness,  &c.,  his  earthly  treasures  swelled 
uot  to  excess,  he  always  had  s;  fficient  to  live  decently  and 
creditably,  and  with  that  he  had  the  greatest  of  all  treasures, 
which  is  content ;  for,  as  the  wise  man  says,  that  is  a  continual 
feast. 

But  where  content  dwells,  even  a  poor  cottage  is  a  kincly 
palace;  and  this  happiness  he  had  all  his  life" long,  not'so 
much  miuding  tliis  world  iis  knowing  he  was  here  as  a  pilgrim 


and  stranger,  and  had  no  tarrying  city,  but  looking  for  one  not 
made  with  hands,  eternal  in  the  highest  heavens  ;  but  at  length, 
worn  out  with  sufferings,  age,  and  often  teaching,  the  day  of  his 
dissolution  drew  near,  and  death,  that  unlocks  the  prison  of 
the  soul,  to  eidarge  it  for  a  more  glorious  mansion,  put  a  stop 
to  his  acting  his  part  on  the  stage  of  mortality ;  heaven,  like 
earthly  princes  when  it  threatens  war,  being  always  so  kind 
as  to  call  home  its  ambassadors  before  it  be  denounced ;  and 
even  the  last  act  or  undertaking  of  his  was  a  labour  of  love  and 
charity;  for  it  so  falling  out,  that  a  young  gentleman,  a  neigh- 
bour of  Mr.  Bunyan,  happening  into  the  displeasure  of  his 
father,  and  being  much  troubled  in  miud  upon  that  account,  as 
also  for  that  he  had  heard  his  father  purposed  to  disinherit 
him,  or  otherwise  deprive  him  of  what  he  had  to  leave,  he 
pitched  upon  Mr.  Bunyan  as  a  fit  man  to  make  way  for  his 
submission,  and  prepare  his  father's  mind  to  receive  him ;  and 
he,  as  willing  to  do  any  good  office  as  it  could  be  requested,  as 
readily  undertook  it;  and  so,  riding  to  Reading,  in  Berkshire, 
he  then  there  used  such  pressing  arguments  and  reasons 
against  anger  and  passion,  as  also  for  love  and  reconciliation, 
that  the  father  was  mollified,  and  his  bowels  yearned  towards 
liis  returning  son. 

But  JMr.  Bunyan,  after  he  had  disposed  all  things  to  the  best 
for  accommodation,  returning  to  London,  and  being  overtaken 
with  excessive  rains,  coming  to  his  lodging  extreme  wet,  fell 
sick  of  a  violent  fever,  which  he  bore  with  much  constancy 
and  patience ;  and  expressed  himself  as  if  he  desired  no'thing 
more  than  to  be  dissolved,  and  to  be  with  Christ,  in  that  case 
esteeming  death  as  gain,  and  life  only  a  tedious  delaying  of 
felicity  expected;  and  finding  his  vital  strength  decay,  having 
settled  liis  mind  and  affairs,  as  well  as  the  shortness  of  his 
time  and  the  violence  of  his  disease  would  admit,  with  a  con- 
stant and  Christian  patience,  he  resigned  his  soul  into  the 
hands  of  his  most  merciful  Redeemer,  following  his  pilgi-im 
from  the  City  of  Destruction  to  the  New  Jerusalem ;  his 
better  part  having  been  all  along  there,  in  holy  contemplation, 
pantings,  and  breathings  after  the  hidden  manna,  and  water 
of  life ;  as  by  many  holy  and  humble  consolations  expressed 
in  his  letters  to  several  persons,  in  prison  and  out  of  prison, 
too  many  to  be  here  inserted  at  present.*  He  died  at  the 
house  of  one  ^Ir.  Straddocks,  a  grocer,  at  the  Star  on  Snow- 
hill,  in  the  parish  of  St.  Sepidchre,  London,  on  the  12th  of 
August  1688,  and  in  the  sixtieth  year  of  his  age,  after  ten 
days'  sickness  ;  and  was  buried  in  the  new  burying  place  near 
the  Artillery  Ground :  where  he  sleeps  to  the  morning  of  the 
resuiTection,  in  hopes  of  a  glorious  rising  to  an  incorruptible 
immortality  of  joy  and  happiness ;  where  no  more  trouble 
and  sorrow  shall  afflict  him,  but  all  tears  be  wiped  away ;  when 
the  just  shall  be  ineorrupted,  as  members  of  Christ  their  head, 
and  reign  with  him  as  kings  and  priests  for  ever.f 

A  BRIEF  CHAUACTER  OF  MR.  JOHN  BUNYAX. 

He  appeared  in  countenance  to  be  of  a  stern  and  rough 
temper ;  but  in  his  conversation  mild  and  affable,  not  given  to 
loquacity  or  much  discourse  in  company,  unless  some  urgent 
occasion  required  it ;  observing  never  to  boast  of  himself,  or 
his  parts,  but  rather  seem  low  in  his  own  eyes,  and  submit 
himself  to  the  judgment  of  others;  abhorring  lying  and 
swearing,  being  just  in  all  that  hiy  in  his  power  to  his  word, 
not  seeming  to  revenge  injuries,  loving  to  reconcile  ditTerences, 
and  make  friendship  with  all;  he  had  a  sharp  quick  eye, 
accomplished  witii  an  excellent  discerning  of  persons,  being  of 
good  judgment  and  quick  wit.  As  for  his  person,  he  was  tall 
of  stature,  strong-boned,  though  not  corpulent,  somewhat  of  a 
iTiddy  face,  with  spai-lding  eyes,  wearing  his  hair  on  his  upper  hp, 


*  All  these  letters,  aiid  nearly  all  his  autngraplis,  liave  disappeared. 
Of  liis  mimerous  manuscripts,  honks,  and  letters,  not  a  line  is  now 
knnwn  to  exist.     If  discovered,  they  would  be  invaluaiile. — ^Ed. 

+  Strongly  does  the  departure  of  Banyan,  on  his  ascent  to  the  celestial 
city,  remind  us  of  Rev.  xiv.  J:i, '  And  1  heard  a  voice  troni  heaven,  saying 
unto  me,  Write.  Blessed  are  the  dead  whicli  die  in  the  Lord,  from  lience- 
furtli.  Yea,  sailh  the  Spirit,  that  tliey  may  rest  from  theu-  labours ;  aud 
their  works  do  follow  them.'  Wliat  aii  exchange!  From  incessant 
anxious  labour;  fioni  sighing  and  sorrow;  from  cormptiou  and  tempta- 
tion ;  to  commence  an  emlless  life  of  hohness  aud  purity,  rest  and  peace. 
To  be  with  and  like  his  Lord  I  His  works  have  followed,  and  wdl  tolluv 
him,  till  time  shall  be  no  more.— Lu. 


BUNYAN'S  DYING   SAYINGS. 


aflcr  the  old  Brilisli  fasliion ;  his  hair  reddish,  hut  in  his 
latter  diiys,  time  had  sprinkled  it  with  grey ;  his  nose  well  set, 
but  not  declining;  or  bending,  and  his  mouth  moderate  large ; 
his  forehead  something  high,  and  his  habit  always  jilain  and 
modest.  And  thus  have  we  impartially  described  the  internal 
and  external  parts  of  a  person,  whose  death  hath  been  much 
regretted ;  a  person  who  had  tried  the  smiles  and  frowns  of 
time ;  not  pnfled  up  in  prosperity,  nor  shaken  in  adversity, 
always  holding  the  golden  mean. 

In  liim  at  once  did  tliree  great  worthies  shine, 

Historian,  poet,  and  a  dioice  divine; 

Tiicn  let  him  rest  in  undisturbed  dust, 

Until  the  rcsui'rectiou  of  the  juat. 


POSTSCRIPT. 

In  this  his  pilgrimage,  God  blessed  him  with  four  children, 
one  of  which,  named  Mary,  was  blind,  and  died  some  years 
before ;  his  other  children  are  Thomas,  Joseph,  and  Sarah  ; 
and  his  wife  Elizabeth,  having  lived  to  see  him  overcome  his 
labour  and  sorrow,  and  pass  from  this  life  to  receive  tlie 
reward  of  his  works,  long  sui-vived  him  not,  but  in  16'.)2  she 
died  ;  to  follow  her  faithfid  pilgrim  from  this  world  to  the 
other,  whither  he  was  gone  before  her;  while  his  works, 
which  consist  of  sixty  books,  remain  ftjr  the  edifyiug  of  the 
reader,  and  the  praise  of  the  author.     Vale. 


MR.    JOHN    BUNYAN'S    DYING    SAYINGS. 


OF  SIX. 

Sin  is  the  great  block  and  bar  to  our  happiness,  the  pro- 
curer of  all  miseries  to  man,  both  here  and  hereafter :  take 
away  sin  and  nothing  can  hurt  us:  for  death,  temporal,  spirit- 
ual, and  eternal,  is  the  wages  of  it. 

Sin,  and  man  for  sin,  is  the  object  of  the  wrath  of  God. 
How  dreadful,  therefore,  must  his  case  be  who  continues  in 
sin  1     For  wlio  can  bear  or  grapple  with  the  wrath  of  God  ? 

No  sin  against  God  can  be  little,  because  it  is  against  the 
great  God  of  heaven  and  earth  ;  but  if  the  sinner  can  find  out 
a  little  God,  it  may  be  easy  to  find  out  little  sins. 

Sin  turns  all  God's  grace  into  wantonness ;  it  is  the  dare 
of  his  justice,  the  rape  of  his  mercy,  the  jeer  of  his  patience, 
the  slight  of  his  power,  and  the  contempt  of  his  love.* 

Take  heed  of  giving  thyself  liberty  of  committing  one  sin, 
for  that  will  lead  thee  to  another ;  till,  by  an  ill  custom,  it 
become  natural. 

To  begin  a  sin,  is  to  Ir.y  a  foundation  for  a  continuance; 
this  continuance  is  the  mother  of  custom,  and  impudence  at 
last  the  issue. 

The  death  of  Christ  giveth  us  the  best  discovery  of  our- 
selves, in  what  condition  we  were,  in  that  nothing  could  help 
us  but  that ;  and  the  most  clear  discovery  of  the  dreadful 
nature  of  oiu:  sins.  For  if  sin  be  so  dreadful  a  thing  as  to 
wring  the  heart  of  the  Son  of  God,  how  shall  a  poor  wretched 
simier  be  able  to  bear  it  ? 

OF    AFFLICTION. 

Nothing  can  render  affliction  so  insupportable  as  the  load  of 
sin :  would  you,  therefore,  he  fitted  for  afflictions,  be  sm-e  to 
get  the  burden  of  your  sins  laid  aside,  and  then  what  afflictions 
soever  you  may  meet  with  wiU  be  very  easy  to  you. 

If  thou  canst  hear  and  bear  the  rod  of  afllictiou  which  God 
shall  lay  upon  thee,  remember  tliis  lesson — thou  art  beaten 
that  thou  mayest  be  better. 

The  Lord  useth  his  flail  of  tribulation  to  separate  the  chaff 
from  the  wheat. 

The  school  of  the  cross  is  the  school  of  light ;  it  discovers 
the  world's  vanity,  baseness,  and  wickedness,  and  lets  us  see 
more  of  God's  mind.  Out  of  dark  affliction  comes  a  spiritual 
light.   _ 

In  times  of  affliction  we  commonly  meet  with  the  sweetest 
experiences  of  the  love  of  God. 

Did  we  heartily  renounce  the  pleasures  of  this  world,  we 
should  be  very  little  troubled  for  our  afflictions ;  that  which 
renders  an  afflicted  state  so  insupportable  to  many  is  heeaufe 
they  are  too  much  addicted  to  the  pleasures  of  this  Ufe,  and  so 
cannot  endure  that  which  makes  a  separation  between  them. 

OF    RErENTANCE    AND    COMING    TO    CHRIST, 
The  end  of  affliction  is  the  discovery  of  sin,  and  of  that  to 


*  Among  these  truly  remaikalile  sayings,  so  characteristic  of  our 
gi'eat  autliur,  this  of  the  leaiiul  nature  of  sin  is  peculiarly  striking;  it 
is  uorthy  of  being  imprinted  on  every  Christian's  heart,  to  keep  alive  a 
daily  sense  of  the  extcedjng  sinfulness  of  siu. — Ed. 
VOI-.  I. 


bring  us  to  a  Saviour.  Let  us  therefore,  with  the  prodigal, 
return  unto  him,  and  we  shall  find  case  and  rest. 

A  repenting  penitent,  though  formerly  as  bad  as  the  worst 
of  men,  may,  by  grace,  become  as  good  as  the  best. 

To  he  truly  sensible  of  sin  is  to  sorrow  for  disjilensini  of 
God ;  to  be  afflicted  that  he  is  displeased  by  us  more  than  that 
he  is  displeased  with  us. 

Your  intentions  to  repentance,  and  the  neglect  of  that  soul- 
saving  duty,  will  rise  up  in  judgment  against  yon. 

Repentance  carries  with  it  a  Divine  rhetoric,  and  persuades 
Christ  to  forgive  multitudes  of  sins  committed  against  him. 

Say  not  with  thyself.  To-morrow  I  will  repent ;  for  it  is  thy 
duty  to  do  it  daily. 

i'he  gospel  of  grace  and  salvation  is  above  all  doctrines  the 
most  dangerous,  if  it  be  received  in  word  only  by  graceless 
men ;  if  it  be  not  attended  with  a  sensible  need  of  a  Savioiu-,  and 
bring  them  to  him.  For  such  men  as  have  only  the  notion 
of  it,  are  of  all  men  most  miserable ;  for  by  reason  of  their 
knowing  more  than  heathens,  this  shall  only  be  their  final 
portion,  that  they  shall  have  greater  stripes. 

OF    PRAYER. 

Before  you  enter  into  prayer,  ask  thy  soul  these  questions— 
1.  To  what  end,  O  my  soul,  ai't  thou  retired  into  this  place  ? 
Art  thou  not  come  to  discourse  the  Lord  in  prayer  ?  Is  he 
present;  will  he  hear  thee  ?  Is  he  merciful ;  willlie  help  thee  ? 
Is  thy  business  slight ;  is  it  not  concerning  tlie  welfare  of  thy 
soul  ?    What  words  wilt  thou  use  to  move  him  to  compassion  ? 

To  make  thy  preparation  complete,  consider  that  thou  art 
but  dust  and  ashes,  and  he  the  great  God  and  Father  of  our 
Lord  Jesus  Christ,  that  clothes  himself  with  light  as  with  a 
garment ;  that  thou  art  a  vile  sinner,  he  a  holy  God ;  tliat  tliou 
art  but  a  poor  crawling  worm,  he  the  onmiputent  Creator. 

In  all  your  prayers"  forget  not  to  thank  the  Lord  for  his 
mercies. 

When  thou  prayest,  rather  let  thy  heart  be  without  words, 
than  thy  words  without  a  heart. 

Prayer  will  make  a  man  cease  from  sin,  or  sin  will  entice  a 
man  to  cease  from  prayer. 

The  spirit  of  prayer  is  more  precious  than  treasures  of  gold 
and  silver. 

Pray  often,  for  prayer  is  a  shield  to  the  soul,  a  sacrifice  to 
God,  and  a  scourge  for  Satan. 

OF  THE  LORD'S  DAY,  SERMONS,  AND  WEEK  DAYS. 

Have  a  special  care  to  sanctify  the  Lord's  day ;  for  as  thou 
kecpest  it,  so  it  will  be  with  thee  all  the  week  long. 

Wake  the  Lord's  day  the  market  for  thy  soul ;  let  the  whole 
day  be  spent  in  prayer,  repetitions,  or  meditations ;  lay  aside 
the  aflah-s  of  the  other  part  of  the  week  ;  let  thy  sermun  thou 
hast  heard  be  converted  into  prayer:  Shall  God  aUow  thee  six 
days,  and  wilt  not  thon  atlbrd  him  one?  _ 

In  the  church,  be  careful  to  serve  God;  for  thou  art  in  his 
eyes,  and  not  in  man's. 

Ihou  mavest  hear  sermons  often,  and  do  well  in  practising 
what  thou  hearest ;  but  tliou  must  not  c.\pect  to  be  told  lUcQ 
I 


6« 


BUNYAN'S   DYING   SAYINGS. 


in  a  piJpit  :ill  that  tliou  oughtest  to  do,  but  be  studious  in 
se.iicLiu"-  the  Scriptures,  aud  reading  good  books ;  what  thou 
hearest  may  be  forgotten,  but  what  tiiou  readest  may  better  be 

Forsake  not  the  public  worship  of  God,  lest  God  forsake  thee, 
not  only  i"  public,  but  in  private. 

In  the  week  days,  wheu  thou  rise&t  in  the  morning,  con- 
sider, 1.  Thou  must  die.     2.  Thou  mayest  die  that  minute. 

3.  \Vhat  will  become  of  thy  soul.  Pray  often.  At  night 
consider,  1.  \\hat  sins  thou  hast  committed.  2.  How  often 
thou  lias't  prayed.     3.  \Vhat  hath  thy  mind  been  bent  upon. 

4.  What  hath  been  thy  dealing.  5.  What  thy  conversation, 
(i.  If  thou  callest  to  mind  the  ciTors  of  the  day,  sleep  not  with- 
out a  confession  to  God,  and  a  hope  of  pardon.  Thus  every 
morning  and  evening  make  up  thy  accounts  with  Almighty 
God,  aud  thy  reckoning  will  be  the  less  at  last. 

OF  THE  LOVE  OF  THE  WORLD. 

Nothing  more  hinders  a  soul  from  coming  to  Christ,  than  a 
vain  love  of  the  world ;  and  till  a  soul  is  freed  from  it,  it  can 
never  have  a  true  love  for  God. 

What  are  the  honours  and  riches  of  this  world,  when  com- 
pared to  the  glories  of  a  crown  of  life? 

Love  not  the  world  ;  fur  it  [the  love  of  the  world]  is  a  moth 
in  a  Christian's  life. 

To  despise  the  world  is  the  way  to  enjoy  heaven ;  and  blessed 
are  they  who  delight  to  converse  with  God  by  prayer. 

What  folly  canbe  greater  than  to  labour  for  the  meat  that 
perisheth,  and  neglect  the  food  of  eternal  life  ? 

God  or  the  world  must  be  neglected  at  parting  time,  for 
then  is  the  time  of  trial. 

To  seek  yourself  in  this  world  is  to  be  lost ;  and  to  be 
humble  is  to  be  exalted. 

The  epicure  that  delighteth  in  the  dainties  of  this  world,  little 
thinketh  that  those  very  creatui-es  will  one  day  witness  against 
him. 

OF  SUFFERING. 

It  is  not  every  suffering  that  makes  a  martyr,  but  suffering 
for  the  Word  of  God  after  a  right  manner ;  that  is,  not  only 
for  righteousness,  but  for  righteousness'  sake ;  not  only  for 
truth,  bnt  out  of  love  to  truth ;  not  only  for  God's  Word,  but 
according  to  it :  to  wit,  in  that  holy,  humble,  meek  manner, 
as  the  Word  of  God  requiretli. 

It  is  a  rare  thing  to  suffer  aright,  and  to  have  my  spirit  in 
suffering  bent  only  against  God's  enemy,  sin ;  sin  in  doctrine, 
sin  in  worship,  sin  in  life,  and  sin  iu  conversation. 

The  devil,  nor  men  of  the  world,  can  kill  thy  righteousness, 
or  love  to  it  but  by  thy  own  hand ;  or  separate  that  and  thee 
asunder  without  thy  own  act.  Nor  will  he  that  doth  indeed 
suffer  for  the  sake  of  it,  or  out  of  love  he  bears  thereto,  be 
tempted  to  exchange  it,  for  the  good  will  of  all  the  world. 

I  have  often  thought  that  the  best  of  Christians  are  found  in 
the  worst  of  times.  And  I  have  thought  again  that  one  reason 
why  we  are  no  better,  is  because  God  purges  us  no  more. 
Noah  and  Lot,  who  so  holy  as  they  in  the  time  of  their  afflic- 
tions? And  yet  who  so  idle  as  they  in  the  time  of  their 
prosperity  ? 

OF  DEATH  AND  JUDGMENT. 

As  the  devil  labours  by  all  means  to  keep  out  other  things 
that  are  pood,  so  to  keep  out  of  the  heart  as  much  as  in  him 
lies,  the  thoughts  of  passing  from  tliis  life  into  another  world  ; 
for  he  knows  if  he  can  but  keep  them  from  the  serious  thoughts 
of  death,  he  shall  the  more  easily  keep  them  in  their  sins. 

Nothing  will  make  us  more  earnest  in  working  out  the  work 
cf  our  salvation,  than  a  frequent  meditation  of  mortality ; 


nothing  hath  greater  influence  for  the  taking  off  our  liearts 
from  vanities,  and  for  the  begetting  in  us  desires  after  holiness. 

O  sinner,  what  a  condition  wilt  thou  fall  into  when  thou 
departest  this  world ;  if  thou  depart  unconverted,  thou  hadst 
better  have  been  smothered  the  first  hour  thou  wast  born ;  thou 
hadst  better  have  been  plucked  one  limb  from  another ;  thou 
hadst  better  have  been  made  a  dog,  a  toad,  a  serpent,  than  to 
die  unconverted,  and  this  thou  wilt  find  true  if  thou  repent  not. 

A  man  would  be  counted  a  fool  to  slight  a  judge,  before  whom 
he  is  to  have  a  trial  of  his  whole  estate.*  The  trial  we  have 
before  God  is  of  otherguise  importance.f  it  concerns  our  eternal 
happiness  or  misery  ;  and  yet  dare  we  affront  him  ? 

The  only  way  for  us  to  escape  that  terrible  judgment,  is  to  be 
often  passing  a  sentence  of  condemnation  upon  ourselves  here. 

When  the  sound  of  the  trumpet  shall  be  heard,  which  shaU 
summon  the  dead  to  appear  before  the  tribunal  of  God,  the 
righteous  shall  hasten  out  of  their  graves  with  joy  to  meet  their 
Redeemer  in  the  clouds ;  others  shall  call  to  the  hills  and 
mountains  to  fall  upon  them,  to  cover  them  from  the  sight  of 
their  Judge;  let  us  therefore  in  time  be  posingi  ourselves  which 
of  the  two  we  shall  be. 

OF  THE  JOYS  OF  HEAVEN. 

There  is  no  good  in  this  life  but  what  is  mingled  with  some 
evil ;  honours  perplex,  riches  disquiet,  and  pleasures  ruin  health. 
But  in  heaven  we  shall  find  blessings  in  their  purity,  without 
any  ingredient  to  embitter,  with  everything  to  sweeten  them. 

O  1  who  is  able  to  conceive  the  inexpressible,  inconceivable 
joys  that  are  there  ?  None  but  they  who  have  tasted  of  them. 
Lord,  help  us  to  put  such  a  value  upon  them  here,  that  in 
order  to  prepare  ourselves  for  them,  we  may  be  willing  to  forego 
the  loss  of  all  those  deluding  pleasures  here. 

How  will  the  heavens  echo  of  joy,  when  the  Bride,  the 
Lamb's  wife,  shall  come  to  dwell  with  her  husband  for  ever  ? 

Christ  is  the  desire  of  nations,  the  joy  of  angels,  the  delight 
of  the  Father ;  what  solace  then  must  that  soul  be  filled  with, 
that  hath  the  possession  of  him  to  all  eternity  ? 

O !  what  acclamations  of  joy  will  there  be,  when  all  the 
childi'en  of  God  shall  meet  together,  without  fear  of  being  dis- 
turbed by  the  antiehristian  and  Cainish  brood  ! 

Is  there  not  a  time  coming  when  the  godly  may  ask  the 
wicked  what  profit  they  have  in  their  pleasure  ?  what  comfox't 
in  their  greatness?  and  what  fruit  in  all  their  labour? 

If  you  would  be  better  satisfied  what  the  beatifical  vision 
means,  my  request  is  that  you  would  live  holily,  and  go  and  see. 

OF    THE    TORMENTS    OF    HELL. 

Heaven  and  salvation  is  not  surely  more  promised  to  the 
godly  than  hell  and  damnation  is  threatened  to,  and  shall  be 
executed  on,  the  wicked. 

When  once  a  man  is  damned,  he  may  bid  adieu  to  all  pleasures. 

Oh  1  who  knows  the  power  of  God's  vvrath  ?  none  but 
damned  ones. 

Sinners'  company  are  the  devil  and  his  angels,  tormented 
in  everlasting  fire  with  a  curse. 

Hell  would  be  a  kind  of  paradise  if  it  were  no  worse  than 
the  worst  of  this  world. 

As  different  as  grief  is  from  joy,  as  torment  from  rest,  as 
terror  from  peace ;  so  different  is  the  state  of  sinners  from  that 
of  saints  in  the  world  to  come. 


*  Judcres  in  those  days  were  often  biassed  by  personal  feelings,  and 
in  some  crises  even  by  bribes. — Ed. 

t  'Otlierguise  importance;'  another  manner  of  importaTice. — Ed. 

X  '  Posing; ;'  questioning  closely,  putting  to  a  stand. — Imperial  Dio- 
lionary. — Ed, 

[Licensed,  Sept.  10,  IGSS."! 


PRISON    MEDITATIONS 


DIRECTED   TO   THE   llEAKT   OP 


SUFFERING    SAINTS    AND    REIGNING    SINNERS. 
By  JOHN   BUNYAN,  in  Prison,  16G5. 


ADVERTISEMENT   EY   THE    EDITOR. 


These  verses,  lilvc  tliose  called  "A  Caution  to 
watch  against  Sin,"  were  first  printed  on  a  half 
sheet,  and  passed  through  several  editions.  The 
Editor  possesses  a  copy  published  by  the  author,  a 
short  time  before  his  decease ;  it  is  in  an  exceed- 
ingly rare  little  volume,  including  his  poems  of 
"One  thing  needful"  and  his  "  Ebal  and  Geriz- 
zim  ;"  with  "  a  catalogue  of  all  his  other  books." 
London :  printed  for  Nath.  Ponder,  at  the  Peacock 
in  the  Poultry,  1688.  On  the  reverse  of  the  title 
is  a  singular  advertisement;  "  This  author  having 
published  many  books,  which  have  gone  off  very 
well,  there  are  certain  ballad  sellers  about  New- 
gate, and  on  London  Bridge,  who  have  put  the 
two  first  letters  of  this  author's  name,  and  his 
effigies,  to  their  rhymes  and  ridiculous  books,  sug- 
gesting to  the  world  as  if  they  were  his.  Now 
know  that  this  author  publisheth  his  name  at 
large  to  all  his  books,  and  what  you  shall  see  other- 
wise  he  disowns." 

Bunyan  was  imprisoned  for  teaching  the  gospel 
in  its  purity  to  the  poor,  and  for  refusing  conform- 
ity to  national  creeds  and  ceremonies.  This  was 
as  absurd  as  it  would  be,  to  imprison  such  of  the 
inhabitants  of  a  country  who  refused  to  swear  that  all 
mankind  were  of  one  standard  in  lieight ;  sending 
those  who  had  consciences  to  prison,  until  they  pre- 
tended that  they  had  grown  taller  or  shorter,  and 
were  willing  to  take  the  oath.  Mental  decision  must 
be  formed  on  evidence.  God  can  enlighten  the  mind 
to  see  that  he  alone  can  guide  us  to  spiritual  wor- 


ship— that  his  will  must  be  personally  consulted, 
and  unreservedly  obeyed.  Such  a  man  feels  that  his 
soul's  salvation  depends  upon  obedience  to  God, 
and  not  to  man.  If  human  laws  send  him  to  jail 
for  refusing  to  disobey  God,  he  will  write  upon  the 
prison  wall  as  William  Prynne  did  upon  that  in  the 
Tower,  "  The  Lord  heareth  the  poor,  and  despiseth 
not  HIS  prisoners." 

'  Christ's  presence  hath  my  prison  turn'd  into 
A  blessed  heaven ;  what  then  will  it  do 
In  heaven  hereafter,  when  it  now  creates 
Heav'u  in  a  dungeon;  goals  to  courts  translates?* 

'  He  is  not  bound  whom  Christ  makes  free ;  he. 
Though  shut  close  prisoner,  chained,  remains  still  free: 
A  godly  man's  at  large  in  every  ])lace, 
Still  cheerful,  well  content,  in  blessed  case, 
Unconquered  ;  he  a  sacred  heaven  still  bears 
About  within  his  breast.'     .... 

These  were  the  feelings  of  all  Christ's  prisoners. 
Indomitable  was  the  heroic  spirit  of  Bunyan.  He 
tells  his  persecutors  their  folly  and  their  sin,  even 
while  suffering  under  their  lash ;  and  after  more 
than  twelve  years'  incarceration,  his  free  spirit  is 
unsubdued.  Again  for  sixteen  years  he  enjoyed 
the  sweets  of  liberty,  and  then  re-published  at  all 
risks  his  proofs  of  the  wickedness  of  persecution 
for  conscience'  sake.  There  M'as  no  craft,  nor 
guile,  nor  hypocrisy  about  his  character,  but  a 
fearless  devotion  to  the  Avill  of  his  God ;  and  he 
became  one  of  the  most  honoured  of  his  saints. 

Geo.  Offou. 


PRISON    MEDITATIONS. 


1.  Pbiend,  I  salute  t1iee  in  tlie  Lord, 

And  wish  thou  may'st  abound 
In  faith,  and  have  a  good  regard 
To  keep  on  holy  ground. 

2.  Thou  dost  encourage  me  to  hold 

My  head  above  the  flood, 
Thy  counsel  better  is  than  gold. 
In  need  thereof  I  stood. 

VOL.     I. 


3.  Good  counsel's  good  at  anj  time. 

The  vnse  will  it  receive. 
Though  fools  count  he  commits  a  cruae 
Who  doth  good  counsel  give. 

4.  I  take  it  kindly  at  thy  hand 

Thou  didst  unto  me  wTite, 

My  feet  upon  Mount  Zion  stand. 

In  that  take  thou  dehght. 

1* 


64" 


PRISON   MEDITATIONS. 


5.  I  am,  indeed,  ia  prison  now 

In  body,  but  my  mind 
Is  free  to  study  Cluist,  and  how 
Unto  me  he  is  kind. 

6.  For  though  men  keep  my  outward  man 

Within  their  locks  and  bars, 
Yet  by  the  faith  of  Christ  I  can 
Mount  higher  than  the  stars. 

7.  Their  feliers  cannot  spirits  tame. 

Nor  tic  up  God  from  me ; 
My  faith  and  hope  they  cannot  lame. 
Above  them  I  shall  be. 

8.  I  here  am  very  much  refreshed 

To  think  when  I  was  out, 
I  preached  Ufe,  and  peace,  and  rest 
To  sinners  round  about. 

9.  My  business  then  was  soids  to  save. 

By  preaching  grace  and  faith ; 
Of  which  the  comfort  now  I  have. 
And  have  it  shall  till  death. 

10.  They  were  no  fables  that  I  taught. 

Devised  by  cunning  men. 
But  God's  own  Word,  by  which  were  caught 
Some  sinners  now  and  then. 

11.  Whose  souls  by  it  were  made  to  see 

The  evil  of  their  sin ; 
And  need  of  Christ  to  make  them  free 
Trom  death  which  they  were  in. 

12.  And  now  those  very  hearts  that  then 

Were  foes  unto  the  Lord, 
Embrace  his  Christ  and  truth,  like  men 
Conquered  by  his  word. 

13.  I  hear  them  sigh  and  groan,  and  cry 

For  grace,  to  God  above ; 
They  loathe  their  sin,  and  to  it  die, 
"fis  holiness  thetj  love. 

14.  This  was  the  work  I  was  about 

"VMien  hands  on  me  they  laid, 
'Twas  this  from  which  they  pluck'd  me  out, 
And  vilely  to  me  said, 

15.  You  heretic,  deceiver,  come. 

To  prison  you  must  go ; 
You  preach  abroad,  and  keep  not  home. 
You  are  the  church's  foe. 

16.  But  havmg  peace  within  my  soul. 

And  truth  on  every  side, 
I  could  with  comfort  them  control, 
And  at  their  charge  deride. 


17.  Wherefore  to  prison  they  me  sent, 

Where  to  this  day  I  He, 
And  can  with  very  much  content 
Tor  my  profession  die. 

18.  The  prison  very  sweet  to  me 

Hath  been  since  I  came  here. 
And  so  would  also  hangiug  be. 
If  God  would  there  appear. 

19.  Here  dwells  good  conscience,  also  peace 

Here  be  my  garments  white ; 
Here,  though  iu  bonds,  I  have  release 
Erom  guilt,  which  else  would  bite. 

20.  When  they  do  talk  of  banishment, 

Of  death,  or  such-like  things ; 
Then  to  me  God  sends  heart's  content, 
That  like  a  fountain  springs. 

21.  Alas  !  they  little  think  what  peace 

They  help  me  to,  for  by 
Their  rage  my  comforts  do  increase; 
Bless  God  therefore  do  I. 

22.  If  they  do  give  me  gaU  to  drink. 

Then  God  doth  sweet'mng  cast 
So  much  thereto,  that  they  can't  think 
How  bravely  it  doth  taste. 

23.  Eor,  as  the  devil  sets  before 

Me  heaviaess  and  grief. 
So  God  sets  Christ  and  grace  much  mortj. 
Whereby  I  take  relief. 

24.  Though  they  say  then  that  we  are  fools 

Because  we  here  do  lie, 
I  answer,  goals  are  Christ  his  schools. 
In  them  we  learn  to  die. 

25.  'Tis  not  the  baseness  of  this  state 

Doth  hide  us  from  God's  face. 
He  frequently,  both  soon  and  late. 
Doth  visit  us  with  grace. 

26.  Here  come  the  angels,  here  come  saints. 

Here  comes  the  Spirit  of  God, 
To  comfort  U5  in  our  restraints 
Under  the  wicked's  rod. 

27.  God  sometimes  visits  prisons  more 

Than  lordly  palaces. 
He  often  knocketh  at  our  door. 
When  he  theii'  houses  miss. 

28.  The  truth  and  life  of  heavenly  things 

Lift  up  our  hearts  on  high. 
And  carry  us  on  eaglss'  wings, 
Beyond  carnality. 


PRISON   MEDITATIONS. 


^65 


29.  It  takes  away  those  clogs  that  hold 
The  hearts  of  other  men. 
And  makes  us  lively,  strong  and  bold 
Thus  to  oppose  their  siu. 

SO.  By  which  means  God  doth  frusturatc 
That  which  our  foes  expect ; 
Namely,  our  turning  th'  Apostate, 
Like  those  of  Judas'  sect. 

31.  Here  comes  to  our  rememberance 

The  troubles  good  men  had 
Of  old,  and  for  our  fui'therance, 
Their  joys  when  they  were  sad. 

32.  To  them  that  here  for  evil  lie 

The  place  is  comfortless. 
But  not  to  me,  because  that  I 
Lie  here  for  righteousness, 

33.  The  truth  and  I  were  both  here  cast 

Together,  and  we  do 
Lie  arm  in  arm,  and  so  hold  fast 
Each  other ;  this  is  true. 

34.  This  goal  to  us  is  as  a  hUl, 

From  whence  m'c  plainly  see 
Beyond  this  world,  and  take  our  fill 
Of  things  that  lasting  be. 

35.  From  hence  we  see  the  emptiness 

Of  all  this  world  contains  ; 
And  here  we  feel  the  blessedness 
That  for  us  yet  remains. 

86.  Here  we  can  see  how  all  men  play 
Their  parts,  as  on  a  stage. 
How  good  men  suffer  for  God's  way, 
And  bad  men  at  them  rage. 

37.  Here  we  can  see  who  holds  that  ground 

Which  they  in  Scripture  find ; 

Here  we  see  also  who  tm-ns  round 

Like  weathercocks  with  wind. 

38.  We  can  also  from  hence  behold 

How  seeming  friends  appear 
But  hi/pocrites,  as  we  are  told 
In  Scripture  every  where. 

39.  When  we  did  walk  at  liberty. 

We  were  deceiv'd  by  them. 
Who  we  from  hence  do  clearly  see 
Are  vUe  deceitful  men. 

40.  These  politicians  that  profest 

Por  base  and  worldly  ends, 
Do  now  appear  to  us  at  best 
But  Machiavilian  friends. 


\    41.  Though  men  do  say,  we  do  disgrace 
I  Ourselves  by  lying  here 

Among  the  rogues,  yet  Christ  our  face 
From  all  such  filth  will  clear. 

42.  We  know  there's  neither  flout  nor  frown 

That  we  now  for  him  bear. 
But  will  add  to  our  heavenly  crown. 
When  he  comes  in  the  air. 

43.  When  he  our  righteousness  forth  brings 

Bright  shining  as  the  day. 
And  wipeth  off  those  sland'rous  things 
That  seoruers  on  us  lay. 

44.  We  sell  our  earthly  happiness 

For  heavenly  house  and  home ; 
We  leave  this  world  because  'tis  less. 
And  worse  tluin  that  to  come. 

45.  We  change  our  drossy  dust  for  gold, 

From  death  to  life  we  fly: 
We  let  go  shadows,  and  take  hold 
Of  immortality. 

46.  We  trade  for  that  which  lasting  is^ 

And  nothing  for  it  give. 
But  that  which  is  already  his 
By  whom  vre  breath  and  live. 

47.  That  liberty  we  lose  for  him. 

Sickness  might  take  away: 
Our  goods  might  also  for  our  sin 
By  fire  or  thieves  decay. 

48.  Again,  we  see  what  glory  'tis 

Freely  to  bear  our  cross 
For  him,  who  for  us  took  up  hii. 
When  he  our  servant  was. 

49.  I  am  most  free  that  men  should  see 

A  hole  cut  thro'  mine  ear ; 
If  others  wiU  ascertain  me. 
They'll  hang  a  jewel  there. 

50.  Just  thus  it  is  we  sufl^er  here 

For  him  a  little  pain, 
Who,  when  he  doth  again  appeari 
Will  with  him  let  us  reign. 

51.  If  all  must  either  die  for  sin 

A  death  that's  natural ; 
Or  else  for  Christ,  'tis  best  wath  him 
Who  for  the  last  doth  fall. 

52.  Who  now  dare  say  we  throw  away 

Our  goods  or  liberty. 
When  God's  most  holy  Word  doth  saj 
We  gain  thus  much  thereby  ? 


6G« 


PRISON   MEDITATIONS. 


53.  llark  yet  again,  you  carnal  men, 
And  hear  what  I  shall  say 
In  your  o\ra  dialect,  and  then 
I'll  you  no  longer  stay. 

54.  You  talk  sometimes  of  valoiir  much. 
And  count  such  bravely  niann'd. 
That  will  not  stick  to  have  a  touch 
With  any  in  the  land. 

55.  If  these  be  worth  commending  then. 
That  vainly  show  their  might, 
IIow  dare  you  blame  those  holy  men 
That  in  God's  quarrel  fight  ? 

5G.  Though  you  dare  crack  a  coward's  crown. 
Or  quarrel  for  a  pui. 
You  dare  not  on  the  wicked  frown. 
Nor  speak  against  their  sin. 

57.  For  all  your  spu'its  are  so  stout, 

Por  matters  that  are  vain ; 

Yet  sin  besets  you  round  about. 

You  are  in  Satan's  chain. 

58.  You  dare  not  for  the  truth  engage. 

You  quake  at  prisonment ; 
You  dare  not  make  the  tree  your  stage 
Eor  Christ,  that  King,  potent. 

59.  Know  then,  true  valour  there  doth  dwell 

Where  men  engage  for  God, 

Against  the  devU,  death,  and  hell. 

And  bear  the  wicked's  rod. 

CO.  These  be  the  men  that  God  doth  count 
Of  high  and  noble  mind ; 
These  be  the  men  that  do  surmount 
"What  you  in  nature  find. 

61.  Fii'st  they  do  conquer  their  own  hearts, 
All  worldly  fears,  and  then 
Also  the  devil's  fiery  darts. 
And  persecuting  men. 


62.  They  conquer  when  they  thus  do  faU, 

They  kiU  when  they  do  die : 
They  overcome  then  most  of  all. 
And  get  the  victory. 

63.  The  worldling  understands  not  this, 

'Tis  clear  out  of  his  sight ; 
Therefore  he  counts  this  world  liis  bliss, 
And  doth  our  glory  slight. 

64.  The  lubber  knows  not  how  to  spring 

The  nimble  footman's  stage ; 
Neither  can  owls  or  jackdaws  sing 
If  they  were  in  the  cage. 

65.  The  swine  doth  not  the  pearls  regard. 

But  them  doth  slight  for  grains. 
Though  the  wise  merchant  labours  hard 
For  them  with  greatest  pains. 

66.  Consider  man  what  I  have  said, 

And  judge  of  thmgs  aright ; 
When  all  men's  cards  are  fully  played. 
Whose  win  abide  the  light  ? 

67.  Win  those,  who  have  us  liither  cast  P 

Or  they  who  do  us  scorn  ? 
Or  those  who  do  our  houses  waste  ? 
Or  us,  who  this  have  borne  ? 

68.  And  let  us  count  those  things  the  best 

That  best  will  prove  at  last ; 
And  count  such  men  the  only  blest. 
That  do  such  things  hold  fast. 

69.  And  what  though  they  us  dear  do  cost, 

Yet  let  us  buy  them  so ; 
We  shall  not  count  our  labour  lost 
When  we  see  others'  woe. 

70.  And  let  saints  be  no  longer  blam'd 

By  carnal  policy; 
But  let  the  wicked  be  asham'd 
Of  their  uialigiiity. 


THE   JERUSALEM   SINNER   SAVED; 

OR, 

GOOD  NEWS  rOR  THE  YILEST  OF  MEN: 

BEING  A  HELP  FOR  DESPAIRING  SOULS,  SHOWING  THAT  JESUS  CHRIST  WOULD  HAVE  MERCY  IN  THS 
FIRST  PLACE  OFFERED  TO  THE  BIGGEST  SINNERS. 

THE   THIRD   EDITION, 

IN  WHICH  IS  ADDED,  AN  ANSWER  TO  THOSE  GRAND  OBJECTIONS  THAT  LIE  IN  THE  WAY  OF  THEM  THAT  -WOULD  BELIEVE: 
rOli,  THE  COMFORT  OF  THEM  THAT  FEAR  THEY  H-IVE  SINNED  AGAINST  THE  HOLY  GHOST. 

Br  JOHN  BUNYAN,  of  Bedford. 


London :  Printed  for  Elizabeth  Smith,  at  the  Hand  and  Bible,  on  London  Bridge,  1691. 


ADVERTISEMENT  BY  THE  EDITOR. 


That  Bunj'an,  who  considered  himself  one  of  the 
most  notorious  of  Jerusalem  sinners,  should  write 
with  the  deepest  earnestness  upon  this  subject,  is 
not  surprising.  He  had  preached  upon  it  with 
very  peculiar  pleasure,  and,  doubtless,  from  many 
texts;  and,  as  he  says,  'through  God's  grace,  Avith 
great  success.'  It  is  not  probable  that,  with  his 
characteristic  intensity  of  feeling,  and  holy  fervour 
in  preaching,  he  ever  delivered  the  same  sermon 
twice ;  but  this  was  a  subject  so  in  unison  with  his 
own  feelings  and  experience,  that  he  must  have 
dilated  upon  it  with  even  unusual  interest  and 
earnestness.  The  marrow  of  all  these  exercises 
he  concentrated  in  this  treatise  ;  and  when  his 
judgment  was,  by  severe  internal  conflicts,  fully 
matured — upon  the  eve  of  the  close  of  his  earthly 
l)ilgrimage,  in  the  last  year  of  his  life,  1688 — he 
jmblished  it  in  a  pocket  volume  of  eight  sheets. 
It  was  soon  translated  into  several  languages,  and 
became  so  popular  as  to  pass  through  ten  editions 
in  English  by  1728.  Like  other  favourite  books,  it 
was  ornamented  with  some  very  inferior  wood-cuts. 
The  object  of  the  author  is  fully  explained  in 
the  title  to  his  book.  It  is  to  display  the  riches 
of  Divine  grace  and  mercy  to  the  greatest  sinners 
• — even  to  those  whose  conduct  entitled  them  to 
be  called  '  Satan's  colonels,  and  captains,  the 
leaders  of  his  people  ;  and  to  such  as  most  stoutly 
make  head  against  the  Son  of  God.'  p-  7i  It  is  to 
those  who  feel  themselves  to  be  such,  and  who 
make  a  proper  estimate  of  their  own  characters,  as 
in  the  sight  of  God,  that  the  gracious  proclamations 
of  the  gospel  are  peculiarly  directed.  They  to 
whom  much  is  forgiven,  love  much  ;  and  the  same 
native  energies  which  had  been  misdirected  to  pro- 
mote evil,  when  sanctified  and  divinely  guided, 
become  a  great  blessing  to  the  church,  and  to 
society  at  large. 


Bunyan  does  not  stoop  to  any  attempt  to  recon- 
cile the  humbling  doctrines  of  grace  to  the  self- 
righteous  pride  of  those  who,  considering  themselves 
but  little  sinners,  would  feel  contaminated  by  the 
company  of  those  who  had  been  such  great  sinners, 
although  they  were  pardoned  and  sanctified  by  God, 
His  great  efix)rt  was  directed  to  relieve  the  distress 
and  despair  of  those  who  were  suiFering  under  deep 
convictions  ;  still,  his  whole  treatise  shows  that  the 
doctrine  of  salvation  by  grace,  of  free  gift,  is  no  en- 
couragement to  sin  that  grace  may  abound,  as  some 
have  blasphemously  asserted.  It  is  degrading  to 
the  pride  of  those  who  have  not  drunk  so  deeply  of 
sin,  to  be  placed  upon  a  level  with  great  sinners.  But 
the  disease  is  the  same — in  breaking  one  command- 
ment, the  whole  law  is  violated  ;  and,  however  in 
some  the  moral  leprosy  does  not  make  such  fearful 
ravages  as  in  others,  the  slightest  taint  conveys 
moral,  spiritual,  and  eternal  death.  All,  whether 
young  or  old,  great  or  small,  must  be  saved  by  grace, 
or  fall  into  perdition.  The  diS'erence  between  the 
taint  of  sin,  and  its  awfully  developed  leprosy,  is 
given  in  p.  94.  Who  so  ready  to  fly  to  the  physician 
as  those  who  feel  their  case  to  be  desperate  ?  and, 
when  cured,  they  must  love  the  Saviour  most. 

Comparatively  little  sins  before  conviction,  when 
seen  in  the  glass  of  God's  law,  and  in  his  holy  pre- 
sence, become  great  ones.  Those  who  feel  them- 
selves to  be  great  sinners,  are  peculiarly  invited  to 
the  arms  of  the  Saviour,  who  saves  to  the  utter- 
most ALL  that  come  unto  him  ;  and  it  is  thus  that 
peculiar  consolation  is  poured  in,  and  the  broken 
heart  is  bound  up.  We  are  then  called  by  name, 
as  Bunyan  forcibly  describes  it,  as  men  called  by 
name  before  a  court,  'Who  first  cry  out,  "Here, 
Sir ;"  and  then  shoulder  and  crowd,  and  say,  "Pray 
give  way,  I  am  called  into  the  court."  Tiiis  is  thy 
case,  wherefore  say,   •'  Stand  away,  devil,  Christ 


6S 


TO  THE  EEADER. 


calls  ine ;  stand  away,  unbelief,  Christ  calls  me ; 
Btand  away,  all  ye  my  discouraging  apprehensions, 
for  my  Sa\'iour  calls  me  to  him  to  receive  of  his 
mercy."'  'Wherefore,  since  Christ  says  come, 
let  the  angels  make  a  lane,  and  let  all  men  give 
place,  tliat  the  Jerusalem  sinner  may  come  to  Jesus 
Christ  for  mercy.'  p.  90.  How  characteristic  is 
this  of  the  peculiarly  striking  stylo  of  Bunyan! 
IIow  solemn  his  warnings !  'The  invitations  of  the 
gospel  will  he,  to  those  who  refuse  them,  the 
hottest  coals  in  hell.'  p.  90.  His  reasonings  against 
despair  are  equally  forcible :  '  'Tis  a  sin  to  begin 
to  despair  before  one  sets  his  foot  over  the  threshold 
of  hell  gate.  What !  despair  of  bread  in  a  land 
that  is  full  of  corn !  despair  of  mercy,  when  our 
God  is  full  of  mercy !  when  he  goes  about  by  his 
ministers,  beseeching  of  sinners  to  be  reconciled 
unto  him !  Thou  scrupulous  fool,  where  canst 
thou  find  that  God  was  ever  false  to  his  promise, 
or  that  he  ever  deceived  the  soul  that  ventured 


itself  upon  him  ? '  p.  91.  This  whole  treatise 
abounds  with  strong  consolation  to  those  Avho  are 
beset  with  fears,  and  who,  because  of  these,  are 
ready  to  give  way  to  despair ;  it  ought  to  be  put 
into  the  hands  of  all  such,  let  them  belong  to 
what  party  they  may ;  for,  like  our  author's  other 
books,  nothing  of  a  sectarian  nature  can  be  traced 
in  it,  except  we  so  call  the  distinguishing  truths 
of  evangelical  religion.  There  are  some  very  inter- 
esting references  to  Bunyan's  experience  and  life, 
p.  78,  79 ;  and  one  rather  singular  idea,  iu  which  I 
heartily  concur;  it  is,  that  the  glorified  saints  will 
become  part  of  the  heavenly  hierarchy  of  angels, 
and  take  the  places  of  those  who  fell  from  that 
exalted  state.  Re.  xxii.  8,  9.  p.  95. 

To  those  whose  souls  are  invaded  by  despair,  or 
who  fear  that  they  have  committed  the  sin  against 
the  Holy  Ghost — to  all  who  pant  to  have  their  faith 
strengthened,  and  hopes  l)rightened,  this  little  work 
is  most  earnestly  and  aftectiouately  commended. 

George  Offor. 


TO     THE     EEALEE. 


Courteous  Reader, 


O.NE  reason  which  moved  me  to  write  and  print 
this  little  book  was,  because,  though  there  are 
many  excellent  heart-afl:ecting  discourses  in  the 
world  that  tend  to  convert  the  sinner,  yet  I  had 
a  desire  to  try  this  simple  method  of  mine ;  where- 
fore I  make  bold  thus  to  invite  and  encourage  the 
worst  to  come  to  Christ  for  life. 

I  have  been  vile  myself,  but  have  obtained  mercy; 
and  I  would  have  my  companions  in  sin  partake  of 
mercy  too :  and,  therefore,  I  have  Avrit  this  little 
book. 

The  nation  doth  swarm  with  vile  ones  noio,  as 
ever  it  did  since  it  was  a  nation.  My  little  book, 
in  some  jjlaces,  can  scarce  go  from  house  to  house, 
but  it  will  find  a  suitable  subject  to  spend  itself 
upon.  Now,  since  Christ  Jesus  is  willing  to  save 
the  vilest,  why  should  they  not,  by  name,  be  some- 
what acquainted  with  it,  and  bid  come  to  him  under 
that  name? 

A  great  sinner,  when  converted,  seems  a  hootij  to 
Jesus  Christ ;  he  gets  by  saving  such  an  one ;  why 
then  should  both  Jesus  lose  his  glory  and  the 
sinner  lose  his  soul  at  once,  and  that  for  want  of 
an  invitation? 

I  have  found,  through  God's  grace,  good  success 
in  preaching  upon  this  subject,  and,  perhaps,  so  I 
may  by  my  writing  upon  it  too.*     1  have,  as  you 

•  Having  preached  many  times,  and  from  various  texts, 
upon  this  subject,  the  whole  substance  of  mauy  seriuous  is 
here  published. — Ed, 


see,  let  down  this  net  for  a  draught.  The  Lord 
catch  some  great  fishes  by  it,  for  the  mag)iifying 
of  his  truth.  There  are  some  most  vile  in  all  men's 
eyes,  and  some  are  so  in  their  own  eyes  too ;  but 
some  have  their  paintings,  to  shroud  their  vilenes.5 
under  j  yet  they  are  naked  and  open  unto  the  eyes 
of  him  with  whom  we  have  to  do ;  and  for  all 
these,  God  hath  sent  a  Saviour,  Jesus;  and  to  all 
these  the  dooi*  is  opened. 

Wherefore,  prithee,  profane  man,  give  this  little 
book  the  reading.  Come ;  pardon,  and  a  part  in 
heaven  and  glory,  cannot  be  hurtful  to  thee.  Let 
not  thy  lusts  and  folly  drive  thee  beyond  the 
door  of  mercy,  since  it  is  not  locked  nor  bolted  up 
against  thee.  Manasseh  was  a  bad  man,  and  Mag- 
dalene a  bad  woman,  to  say  nothing  of  the  thief 
upon  the  cross,  or  of  the  murderers  of  Christ; 
yet  they  obtained  mercy  ;  Christ  willingly  received 
them. 

And  dost  thou  tliink  that  those,  once  so  bad, 
now  they  are  in  heaven,  repent  them  there  because 
they  left  their  sins  for  Christ  when  they  were  in 
the  world?  I  cannot  believe,  but  that  thou  thinkest 
they  have  verily  got  the  best  on't.  Why,  sinner, 
do  thou  likewise.  Christ,  at  heaven  gates,  says  to 
thee,  Come  hither;  and  the  devil,  at  the  gates  of 
hell,  does  call  thee  to  come  to  him.  Sinner,  what 
sayest  thou?  Whither  wilt  thou  go?  Don't  go 
into  the  fire;  there  thou  wilt  be  burned!  Don't 
let  Jesus  lose  his  longing,  since  it  is  for  thy  salva- 
tion, but  come  to  him  and  live. 

One  word  more,  and  so  I  have  done.  Sinner, 
here  thou  dost  hear  of  love ;  prithee,  do  not  pro- 


THE  JERUSALEM  SINNER  SAVED.  ETC. 


69 


voice  it,  by  turning  it  into  wantonness.  Tie  that  [  evil,  more  than  by  the  deepest  cogitation  of  all  his 
dies  for  slighting  love,  sinks  deepest  into  hell,  and  other  sins.  Take  heed,  therefore;  do  not  make 
will  there  he  tormented  by  the  remembrance  of  that  -  love  thy  tormentor,  sinner.     Farewell. 


GOOD  NEWS  FOU  THE  YILEST  OF  MEN; 

OR, 

A  HELP  FOR   DESPAIRING  SOULS. 


'BEGIXXIXG    at   JERUSALEM.' LUKE  XXIV.   47. 

TiiE  Avhole  verse  runs  thus :  '  And  that  repentance 
and  remission  of  sins  should  be  preached  in  his 
name  among  all  nations,  beginning  at  Jerusalem.' 

The  words  were  spoken  by  Christ,  after  he  rose 
from  the  dead,  and  they  are  here  rehearsed  after  an 
historical  manner,  but  do  contain  in  them  a  formal 
commission,  with  a  special  clause  therein.  The 
commission  is,  as  you  see,  for  the  preaching  of  the 
gospel,  and  is  very  distinctly  inserted  in  the  holy 
record  by  Matthew  and  ]\Iark,  '  Go  -  teach  all 
nations,'  &lc.  Mat.  xxviii.  lo.  'Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  creature.' 
Mar.  xvi.  15.  Only  this  clause  is  in  special  mentioned 
by  Luke,  who  saith,  that  as  Christ  would  have 
the  doctrine  of  repentance  and  remission  of  sins 
preached  in  his  name  among  all  nations,  so  he 
would  have  the  people  of  Jerusalem  to  have  the 
first  proffer  thereof.  Preach  it,  saith  Christ,  in  all 
nations,  but  begin  at  Jerusalem. 

The  apostles,  then,  though  they  had  a  commission 
so  large  as  to  give  them  warrant  to  go  and  preach 
the  gospel  in  all  the  world,  yet  by  this  clause  they 
were  limited  as  to  the  beginning  of  their  ministry  ; 
they  were  to  begin  this  work  at  Jerusalem.  'Be- 
ginning at  Jerusalem.' 

Before  I  proceed  to  an  observation  upon  the 
words,  I  must,  but  briefly,  touch  upon  two  things : 
namely.  First,  Show  you  what  Jerusalem  now  was. 
Second,  Show  you  what  it  was  to  preach  the  gospel 
to  them. 

First,  Jerusalem  is  to  bo  considered  either. 
First,  With  respect  to  the  descent  of  her  people ; 
or,  Second,  With  respect  to  her  preference  and 
exaltation  ;  or,  Tliird,  With  respect  to  her  present 
state,  fl,s  to  her  decays. 

First,  As  to  her  descent,  she  was  from  Abra- 
ham, [by]  the  sons  of  Jacob,  a  people  that  God 
singled  out  from  the  rest  of  the  nations,  to  set  his 
love  upon  them. 

Secondly,  As  to  her  preference  or  exaltation,  she 
was  the  place  of  God's  worship,  and  that  which  had 
in  and  with  her  the  special  tokens  and  signs  of  God's 
favour  and  presence,  above  any  other  people  in  the 
world.  Hence,  the  tribes  went  up  to  Jerusalem  to 
worship  ;  there  was  God's  house,  God's  high-priest, 


God's  sacrifices  accepted,  and  God's  eye,  and  God's 
heart  perpetually.   Ps.  kxvi.  i,  2 ;  csxii ;  i  kl  ix.  3.     But, 

Tlvlrdly,  We  are  to  consider  Jerusalem  also  in 
her  decays  ;  for,  as  she  is  so  considered,  she  is  the 
proper  object  of  our  text,  as  will  be  further  showed 
by  and  by. 

Jerusalem,  as  I  told  you,  was  the  place  and  seat 
of  God's  worship,  but  now  decayed,  degenerated, 
and  apostatized.*  The  Word,  the  rule  of  worship, 
was  rejected  of  them,  and  in  its  place  they  had  put 
and  set  up  their  own  traditions :  they  had  rejected, 
also,  the  most  weighty  ordinances,  and  put  in  the 
room  thereof  their  own  little  things.  Mat.  xv. ;  Mar.  vii. 
Jerusalem  Avas  therefore  now  greatly  backslidden, 
and  become  the  place  Avhere  truth  and  true  religion 
were  much  defaced. 

It  was  also  now  become  the  very  sink  of  sin  and 
seat  of  hypocri.sy,  and  gulf  where  true  religion  was 
drowned.  Here  also  now  reigned  presumption,  and 
groundless  confidence  in  God,  which  is  the  bane  of 
souls.  Amongst  its  rulers,  doctors,  and  leaders, 
envy,  malice,  and  blasphemy  vented  itself  against 
the  power  of  godliness,  in  all  places  where  it  was 
espied ;  as  also  against  the  promoters  of  it ;  yea, 
their  Lord  and  Maker  could  not  escape  them. 

In  a  word,  Jerusalem  Avas  now  become  the 
shambles,  the  very  slaughter-shop  for  saints.  This 
was  the  place  wherein  the  prophets,  Christ,  and  his 
people,  were  most  horribly  persecuted  and  mur- 
dered. Yea,  so  hardened  at  this  time  was  this 
Jerusalem  in  her  sins,  that  she  feared  not  to  com- 
mit the  biggest,  and  to  bind  herself,  by  wish,  under 
the  guilt  and  damning  evil  of  it ;  saying,  when  she 
had  murdered  the  Son  of  God,  '  His  blood  be  on 
us,  and  on  our  children.'  And  though  Jesus  Christ 
did,  both  by  doctrine,  miracles,  and  holiness  of  life, 
seek  to  put  a  stop  to  their  villanies,  yet  they  shut 
vheir  eyes,  stopped  their  ears,  and  rested  not,  till, 
as  was  hinted  before,  they  had  driven  him  out  of 
the  world.  Yea,  that  they  might,  if  possible,  have 
extinguished  his  name,  and  exploded  his  doctrine 
out  of  the  world,  they,  against  all  argument,  and 


*  The  Jews,  and  their  sacred  city,  are  standing  monuments 
of  God's  dreadfid  vengeance  against  unbelief  in  rejecting  tlie 
Lord  Christ,  in  whom  alone  is  salvation.  The  Lord  give  us 
grace  to  prize  and  improve  gospel  privileges,  lest  we  also  be 
cut  oflf,  thi-ough  imbelief. — Musoii. 


70 


THE  JERUSALEM  SINNER  SAVED; 


in  despite  of  heaven,  its  niiglitj  hand,  and  undeni- 
able proof  of  his  resurrection,  did  hire  soldiers  to 
invent  a  lie,  saying,  his  disciples  stole  him  away 
from  the  grave ;  on  purpose  that  men  might  not 
count  him  the  Saviour  of  the  world,  nor  trust  in 
him  for  the  remission  of  sins. 

They  were,  saith  Faul,  contrary  to  all  men:  for 
they  did  not  only  shut  up  the  door  of  life  against 
themselves,  but  forbade  that  it  should  be  opened  to 
any  else.  'Forbidding  us,'  saith  he,  'to  speak  to 
the  Gentiles,  that  they  might  be  saved,  to  fill  up 
their  sins  alway.'  i  Th.  ii.  14— ic ;  Mat.  xxiii.35  ;  xv.  7— 9; 

Mar.  vii.  6—8  ;  Mat.  iii.  7—9 ;  Jn.  nii.  33,  41 ;  Mat.  xx\'ii.  18 ;  Mar.  iii. 
30  ;  Mat.  ixiii.  37  ;  Lu.  liii.  33,  34 ;  Mat.  ixvii.  25  ;  xx.  11—16. 

This  is  the  city,  and  these  are  the  people  ;  this  is 
their  character,  and  these  are  their  sins :  nor  can 
there  be  produced  their  parallel  in  all  this  world. 
Nay,  what  world,  what  people,  what  nation,  for  sin 
and  transgression,  could  or  can  be  compared  to 
Jerusalem  ?  especially  if  you  join  to  the  matter  of 
fact  the  light  they  sinned  against,  and  the  patience 
which  they  abused.  Infinite  was  the  wickedness 
upon  tliis  account  which  they  committed. 

After  all  their  abusings  of  wise  men,  and  pro- 
phets, God  sent  unto  them  John  Baptist,  to  reduce 
them,  and  then  his  Son,  to  redeem  them  ;  but  they 
would  be  neither  reduced  nor  redeemed,  but  perse- 
cuted both  to  the  death.  Nor  did  they,  as  I  said, 
stop  here  ;  the  holy  apostles  they  afterwards  perse- 
cuted also  to  death,  even  so  many  as  they  could ; 
the  rest  they  drove  from  them  mito  the  utmost 
cornera. 

Second,  I  come  now  to  show  you  what  it  was  to 
preach  the  gospel  to  them.  It  was,  saith  Luke,  to 
preach  to  them  'repentance  and  remission  of  sins  ' 
in  Christ's  name ;  or,  as  Mark  has  it,  to  bid  them 
'repent  and  believe  the  gospel.'  Mar.  i.  15.  Not  that 
repentance  is  a  cause  of  remission,  but  a  sign  of 
our  hearty  reception  thereof.  Repentance  is  there- 
fore here  put  to  intimate,  that  no  pretended  faith  of 
the  gospel  is  good  that  is  not  accompanied  with  it ; 
and  this  he  doth  on  purpose,  because  he  would  not 
have  them  deceive  themselves:  for  with  what  faith 
can  he  e.\pect  reuussionof  sins  in  the  name  of  Christ, 
that  is  not  heartily  sorry  for  them  ?  Or  how  shall 
a  man  be  able  to  give  to  others  a  satisfactory  account 
of  his  unfeigned  subjection  to  the  gospel,  that  yet 
abides  in  his  impenitency? 

Wherefore  repentance  is  here  joined  with  faith, 
in  the  way  of  receiving  the  gospel.  Faith  is  that 
without  winch  it  cannot  be  received  at  all ;  and 
repentance  that  without  which  it  cannot  be  received 
unfeignedly.  When,  therefore,  Christ  says, he  would 
have  repentance  and  remission  of  sins  preached  in 
liis  name  among  all  nations,  it  is  as  much  as  to  say, 
I  will  that  all  men  everywhere  be  sorry  for  their 
Bins,  and  accept  of  mercy  at  God's  hand  tlirou"h 
nic,  lest  they  fall  under  his  wrath  in  the  judgment; 
for,  as  I  have  said,  without  repentance,  what  pre-  \ 


tence  soever  men  have  of  faith,  they  cannot  escape 
the  wrath  to  come.  Wherefore  Paul  saith,  God 
commands  'all  men  everywhere  to  repent,'  (in  or- 
der to  their  salvation):  'because  he  hath  appointed 
a  day,  in  the  which  he  shall  judge  the  world  in 
righteousness  by  that  man  whom  he  hath  ordained.' 

Ac.  xvii.  31. 

And  now,  to  come  to  this  clause,  '  Beginning  at 
Jerusalem;'  that  is,  that  Christ  would  have  Jeru- 
salem have  the  first  offer  of  the  gospel.  1.  This 
cannot  be  so  commanded  because  they  had  now 
any  more  right,  of  themselves,  thereto,  than  had 
any  of  the  nations  of  tlie  world ;  for  their  sins  had 
divested  them  of  all  self-deservings.  2.  Nor  yet 
because  they  stood  upon  the  advance-ground  with 
the  worst  of  the  sinners  of  the  nations ;  nay, 
rather,  the  sinners  of  the  nations  had  the  advance- 
ground  of  them :  for  Jerusalem  was,  long  before 
she  had  added  this  iniquity  to  her  sin,  worse  than 
the  very  nations  that  God  cast  out  before  the 
children  of  Israel,  a  Ch.  x-xxiii.  3.  It  must,  there- 
fore, follow,  that  this  clause,  '  Beginning  at  Jeru- 
salem,' was  put  into  this  commission  of  mere  grace 
and  compassion,  even  from  the  overflowings  of  the 
bowels  of  mercy ;  for  indeed  they  were  the  worst, 
and  so  in  the  most  deplorable  condition  of  any 
people  under  the  heavens.* 

Whatever,  therefore,  their  relation  was  to  Abra- 
ham, Isaac,  or  Jacob — however  they  formerly  had 
been  the  people  among  whom  God  had  placed  his 
name  and  worship,  they  were  now  degenerated 
from  God,  more  than  the  nations  were  from  their 
idols,  and  were  become  guilty  of  the  highest  sins 
which  the  people  of  the  world  were  capable  of 
committing.  Nay,  none  can  be  capable  of  com- 
mitting of  such  pardonable  sins  as  they  committed 
against  their  God,  when  they  slew  his  Son,  and 
persecuted  his  name  and  Word. 

[doctrine.] 

From  these  words,  therefore,  thus  explained,  we 
gain  this  observation: — That  Jesus  Christ  would 
liave  mercy  offered,  in  the  first  jjlace,  to  the  biggest 
sinners. 

That  these  Jerusalem  sinners  were  the  biggest 
sinners  that  ever  were  in  the  world,  I  think  none 
will  den}'-,  that  believes  that  Christ  was  the  best 
man  that  ever  was  in  the  world,  and  also  was  their 
Lord  God.  And  that  they  were  to  have  the  first 
offer  of  his  grace,  the  text  is  as  clear  as  the  sun ; 
for  it  saith,  '  Beginning  at  Jerusalem.'  '  Preach,' 
saith  he,  '  repentance  and  remission  of  sins '  to  the 
Jerusalem  sinners :  to  the  Jerusalem  sinners  in  the 
first  place.     One  would  a-thought,  since  the  Jeru- 


*  The  higher  a  people  rise  under  the  means,  the  lower  will 
be  tlieir  fall  if  they  slight  them.  O  highly-favoui-ed  England ! 
Tyre  and  Sidon,  Sodom  and  Gomorrah,  wiU  have  a  milder  hell 
than  tliy  carnal,  hypocritical,  Chribtltss  children. — Mason, 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


71 


salem  sinners  were  tlie  worst  and  greatest  sinners, 
Christ's  greatest  enemies,  and  those  that  not  only 
despised  his  person,  doctrine,  and  miracles,  but 
that,  a  little  before,  had  had  their  hands  up  to  the 
elbows  in  his  heart's  blood,  that  he  should  rather 
have  said.  Go  into  all  the  world,  and  preach 
repentance  and  remission  of  sins  among  all  nations ; 
and,  after  that,  offer  the  same  to  Jerusalem ;  yea, 
it  had  been  infinite  grace  if  he  had  said  so.  But 
what  grace  is  this,  or  what  name  shall  we  give  it, 
when  he  commands  that  this  repentance  and 
remission  of  sins,  which  is  designed  to  be  preached 
in  all  nations,  should  first  be  offered  to  Jerusalem; 
in  the  first  place  to  the  worst  of  sinners ! 

Nor  was  this  the  first  time  that  the  grace,  which 
was  in  the  heart  of  Ciirist,  thus  showed  itself  to 
the  world.  For  while  he  was  yet  alive,  even  while 
he  was  yet  in  Jerusalem,  and  perceived,  even 
among  these  Jerusalem  sinners,  which  was  the 
most  vile  among  them,  he  still,  in  his  preaching, 
did  signify  that  he  had  a  desire  that  the  worst  of 
these  worst  should,  in  the  first  place,  come  unto 
him.  The  which  he  showeth,  where  he  saith  to  the 
better  sort  of  them,  'The  publicans  and  the  harlots 
go  into  the  kingdom  of  God  before  you.'  Mat.  xsi.  si. 
Also  when  he  compared  Jerusalem  with  the  sinners 
of  the  nations,  then  he  commands  that  the  Jeru- 
salem sinners  should  have  the  gospel  at  present 
confined  to  them.  'Go  not,'  saith  he,  'into  the 
way  of  the  Gentiles,  and  into  any  of  the  cities  of 
the  Samaritans  enter  ye  not ;  but  go  rather  to  the 
lost  sheep  of  the  house  of  Israel.'  Mat.  x.  5,  6;  xxUi.  37. 
But  go  rather  to  them,  for  they  were  in  the  most 
fearful  plight.  These,  therefore,  must  have  the 
cream  of  the  gospel,  namely,  the  first  off"er  thereof, 
in  his  lifetime ;  yea,  when  he  departed  out  of  the 
■ivorld,  he  left  this  as  part  of  his  last  will  with  his 
preachers,  that  they  also  should  ofi'er  it  first  to 
Jerusalem.  He  had  a  mind,  a  careful  mind,  as  it 
seems,  to  privilege  the  worst  of  sinners  with  the 
first  ofi'er  of  mercy,  and  to  take  from  among  them 
a  people,  to  be  the  first  fruits  unto  God  and  to 
the  Lamb. 

The  XV.  of  Luke  also  is  famous  for  this,  where 
the  Lord  Jesus  takes  more  care,  as  appears  there 
by  three  parables,  for  the  lost  sheep,  lost  groat,  and 
the  prodigal  son,  than  for  the  other  sheep,  the 
other  pence,  or  for  the  son  that  said  he  had  never 
transgressed ;  yea,  he  shows  that  there  is  joy  in 
heaven,  among  the  angels  of  God,  at  the  repent- 
ance of  one  sinner,  more  than  over  ninety  and  nine 
just  persons  which  need  no  repentance.  After 
this  manner,  therefore,  the  mind  of  Christ  was  set 
on  the  salvation  of  the  biggest  sinners  in  his  life- 
time. But  join  to  this,  this  clause,  which  he  care- 
fully put  into  the  apostles'  commission  to  preach, 
when  he  departed  hence  to  the  Father,  and  then 
you  shall  see  that  his  heart  was  vehemently  set 
upon  it ;  for  these  were  part  of  his  last  words  with 


them.  Preach  my  gospel  to  all  nations,  but  seo 
that  you  begin  at  Jerusalem. 

Nor  did  the  apostles  overlook  this  clause  when 
their  Lord  was  gone  into  heaven  ;  they  went  first 
to  them  of  Jerusalem,  and  preached  Christ's 
gospel  to  them ;  they  abode  also  there  for  a  season 
and  time,  and  preached  it  to  nobody  else,  for  they 
had  regard  to  the  commandment  of  their  Lord. 
And  it  is  to  be  observed,  namely,  tliat  the  first 
sermon  which  they  preached  after  the  ascension  of 
Christ,  it  was  preached  to  the  very  worst  of  these 
Jerusalem  sinners,  even  to  those  that  were  the  mur- 
derers of  Jesus  Christ,  Ac.ii.23,  for  these  are  part  of 
the  sermon :  *  Ye  took  him,  and  by  wicked  hands 
have  crucitied  and  slain  him.'  Yea,  the  ne.xt  ser- 
mon, and  the  next,  and  also  the  next  to  that,  was 
preached  to  the  self-same  murderers,  to  the  end  they 

might  be  saved.  Ac.  iii.  14—16 ;  iv.  10,  11 ;  V.  30 ;  viL  Si.'. 

But  we  will  return  to  the  first  sermon  that  was 
preached  to  these  Jerusalem  sinners,  by  which  will 
be  manifest  more  than  great  grace,  if  it  be  duly 
considered.  For  after  that  Peter,  and  the  rest  of 
the  apostles,  had,  in  their  exhortation,  persuaded 
these  wretches  to  believe  that  they  had  killed  the 
Prince  of  life;  and  after  they  had  duly  fallen 
under  the  guilt  of  their  murder,  saying,  '  Men  and 
brethren,  what  shall  we  do  ? '  he  replies,  by  an 
universal  tender  to  them  all  in  general,  considering 
them  as  Christ's  killers,  that  if  they  were  sorry  for 
what  they  had  done,  and  would  be  baptized  for 
the  remission  of  their  sins  in  his  name,  they  should 
receive  the  gift  of  the  Holy  Ghost.  Ac.  ii.  3;,  38. 

This  he  said  to  them  all,  though  he  knew  that 
they  were  such  sinners.  Yea,  he  said  it  without 
the  least  stick  or  stop,  or  pause  of  spirit,  as  to 
whether  he  had  best  to  say  so  or  no.  Nay,  so  far 
off  was  Peter  from  making  an  objection  against 
one  of  them,  that,  by  a  particular  clause  in  his 
exhortation,  he  endeavours,  that  not  one  of  them 
may  escape  the  salvation  offered.  '  Repent,'  saith 
he,  'and  be  baptized  every  one  of  you.'  I  shut 
out  never  a  one  of  you ;  for  I  am  commanded  by 
my  Lord  to  deal  with  you,  as  it  were,  one  by  one, 
by  the  word  of  his  salvation.  But  why  speaks  he 
so  particidarly  ?  Oh  !  there  were  reasons  for  it. 
The  people  with  whom  the  apostles  were  now  to 
deal,  as  they  were  murderers  of  our  Lord,  and  to 
be  charged  in  the  general  with  his  blood,  so  they 
had  their  various  and  particular  acts  of  villany  in 
the  guilt  thereof,  now  lying  upon  their  consciences. 
And  the  guilt  of  these,  their  various  and  particular 
acts  of  wickedness,  could  not,  perhaps,  be  reached 
to  a  removal  thereof  but  by  this  particular  appli- 
cation. Repent,  every  one  of  you ;  be  baptized, 
every  one  of  you,  in  his  name,  for  the  remission  of 
sins,  and  you  shall,  every  one  of  you,  receive  the 
gift  of  the  Holy  Ghost. 

Ohjcdor.   '  But  1  was  one  of  them  that  plotted 
to  take  away  his  life.     May  I  be  saved  by  him  V 


72 


THE  JERUSALEM  SINNER  SAVED; 


I'der.  Every  one  of  you. 

Objector.  '  But  I  was  one  of  tliom  thcat  bare  false 
witness  against  him.     Is  there  grace  for  me  ?' 

Peter.  For  every  one  of  you. 

Objector.  But  I  was  one  of  them  that  cried  out, 
Crucify  him,  crucify  him  ;  and  desired  that  Barab- 
has,  the  murderer,  might  live,  rather  than  him. 
What  will  become  of  me,  think  you?' 

Fder.  I  am  to  preach  repentance  and  remission 
of  sins  to  every  one  of  you,  says  Peter. 

Objector.  '  But  I  was  one  of  them  that  did  spit 
in  his  face  when  he  stood  before  his  accusers.  I 
also  was  one  that  mocked  him,  when  in  anguish 
he  hanged  bleeding  on  the  tree.  Is  there  room 
for  me  ? ' 

Peter.  For  every  one  of  you,  says  Feter. 

Objector.  '  But  I  was  one  of  them  that,  in  his 
extremity,  said,  Give  him  gall  and  vinegar  to 
drink.  Why  may  not  I  expect  the  same  when 
anguish  and  guilt  is  upon  me  ?  '  * 

Peter.  Repent  of  these  your  wickednesses,  and 
here  is  remission  of  sins  for  every  one  of  you. 

Objector.  '  But  I  railed  on  him,  I  reviled  him,  I 
liated  him,  I  rejoiced  to  see  him  mocked  at  by 
others.     Can  there  be  hopes  for  me  ? ' 

Peter.  There  is,  for  every  one  of  you.  '  Repent, 
and  be  baptized  every  one  of  you  in  the  name  of 
Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost.'  Oh!  Avhat  a 
blessed  'Every  one  of  you,'  is  here  !  How  wiUing 
was  Peter,  and  the  Lord  Jesus,  by  his  ministry, 
to  catch  these  murderers  with  the  word  of  the 
gospel,  that  they  might  be  made  monuments  of 
the  grace  of  God!  How  unwilling,  I  say,  was  he, 
that  any  of  these  should  escape  the  hand  of  mercy  ! 
Yea,  what  an  amazing  wonder  is  it  to  think,  that 
above  all  the  world,  and  above  everybody  in  it,  these 
should  have  the  first  offer  of  mercy!  '  Beginning 
at  Jerusalem,' 

But  was  there  not  something  of  moment  in  this 
clause  of  the  commission  ?  Did  not  Peter,  think 
you,  see  a  great  deal  in  it,  that  he  should  thus 
bcgiu  with  these  men,  and  thus  offer,  so  particu- 
larly, this  grace  to  each  particular  man  of  them  ? 

But,  as  I  told  you,  this  is  not  all ;  these  Jeru- 
salem sinners  must  have  this  offer  again  and  again; 
every  one  of  them  must  be  offered  it  over  and  over. 
Christ  would  not  take  their  first  rejection  for  a 
denial,  nor  their  second  repulse  for  a  denial;  but 
he  will  have  grace  offered  once,  and  twice,  and 
thrice,  to  these  Jerusalem  sinners.  Is  not  this 
amazing  grace  ?  Christ  will  not  be  put  off.  These 
are  the  sinners  that  are  sinners  indeed.  They  are 
sinners  of  the  biggest  sort;  consequently,  such  as 

*  AU  the  objections  are  on  the  sinner's  side,  tlu-ough  unhe- 
licf.  Christ  answers  them  all  in  one  word,  '  Whosoever  wil], 
let  him  come  and  take  of  the  water  of  Hfe  freely;'  and,  'Who- 
soever Cometh,  I  will  in  no  wise  ca-^t  out.'  Lord,  put  forth 
til}  power,  and  give  the  WtW.—Masua, 


Christ  can,  if  they  convert  and  be  saved,  best  serve 
his  ends  and  designs  upon.      Of  which  more  anon. 

But  what  a  pitch  of  grace  is  this  !  Christ  is 
minded  to  amaze  the  world,  and  to  show  that  he 
actcth  not  like  the  children  of  men.  This  is  that 
which  he  said  of  old,  'I  will  not  execute  the  fierce- 
ness of  my  wrath,  I  will  not  return  to  destroy 
Ephraim;  fori  am  God  and  not  man.' lio.  xi.  9.t 
This  is  not  the  manner  of  men ;  men  are  shorter 
winded ;  men  are  soon  moved  to  take  vengeance, 
and  to  riglit  themselves  in  a  way  of  wrath  and 
indignation.  But  God  is  full  of  grace,  full  of 
patience,  ready  to  foi-give,  and  one  that  delights 
in  mercy.  All  this  is  seen  in  our  text.  The  big- 
gest sinners  must  first  be  offered  merc}';  they 
must,  I  sa}',  have  the  cream  of  the  gospel  offered 
unto  them. 

But  we  will  a  little  proceed.  In  the  third  chap- 
ter we  find,  that  they  who  escaped  converting  by 
the  first  sermon,  are  called  upon  again  to  accept 
of  grace  and  forgiveness,  for  their  murder  com- 
mitted upon  the  Son  of  God.  You  have  killed, 
yea,  'ye  denied  the  Holy  One  and  the  Just,  and 
desired  a  murderer  to  be  granted  unto  you ;  and 
killed  the  Prince  of  life.'  Mark,  he  falls  again 
upon  the  very  men  that  actually  were,  as  you  have 
it  in  the  chapters  following,  his  very  betrayers  and 
murderers,  Ac.  iii.  i4, 15 ;  as  being  loath  that  they 
should  escape  the  mercy  of  forgiveness  :  and  ex- 
horts them  again  to  repent,  that  their  sins  might 
'  be  blotted  out.'  vcr.  19, 20. 

Again,  in  the  fourth  chapter,  he  charges  them 
afresh  with  this  murder,  ver.  10,  but  withal  tells  them 
salvation  is  in  no  other.  Then,  like  a  heavenly 
decoy,  he  puts  himself  also  among  them,  to  draw 
them  the  better  under  the  net  of  the  gospel ;  say- 
ing, 'There  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved.'  ver.  12. 

In  the  fifth  chapter,  you  find  them  railing  at 
him,  because  he  continued  preaching  among  them 
salvation  in  the  name  of  Jesus,  But  he  tells  them, 
that  that  very  Jesus  whom  they  had  slain  and 
hanged  on  a  tree,  him  God  had  raised  up,  and  exalted 
*  to  &e  a  Prhice  and  a  Saviour,  to  give  repentance 
to  Israel,  and  forgiveness  of  sins.'  ver.  29-31.  Still 
insinuating,  that  though  they  had  killed  him,  and 
to  this  day  rejected  him,  j^et  his  business  was  to 
bestow  upon  them  repentance  and  forgiveness  of 
sins. 

'Tis  true,  after  they  began  to  kill  again,  and 
when  nothing  but  killing  would  serve  their  turn, 
then  they  that  were  scattered  abroad  went  every- 
where preaching  the  word.  Y'^et  even  some  of 
them  so  hankered  after  the  conversion  of  the  Jews, 
that  they  preached  the  gospel  only  to  them.  Also 
the  apostles  still  made  their  abode  at  Jerusalem, 


t  In  this  quotation,  Bnnyan  has  followed  the  reading  in  the 
Genevan  or  Pmitan  version. — Ed. 


or,  GOOD  NEWS  FOR  THE  VILEST  OF  ME^. 


73 


in  hopes  tlmt  they  might  let  down  their  net  for  an- 
other draught  of  these  Jerusalem  sinners.  Neither 
did  Paul  and  Barnabas,  who  were  the  ministers  of 
God  to  the  Gentiles,  but  offer  the  gospel,  in  the 
first  place,  to  those  of  them  that,  for  their  wicked- 
ness, were  scattered,  like  vagabonds,  among  the 
nations  ;  yea,  and  when  they  rendered  rebellion  and 
blasphemy  for  their  service  and  love,  they  replied 
it  was  necessary  that  the  word  of  God  should  first 
have  been  spoken  to  them.  Ac.  L  8 ;  xiii  46,  47. 

Nor  was  this  their  preaching  unsuccessful  among 
these  people:  but  the  Lord  Jesus  so  wrought  with 
the  word  thus  spoken,  that  thousands  of  them  came 
flocking  to  him  for  mercy.  Three  thousand  of  them 
closed  with  him  at  the  first ;  and,  afterwards,  two 
thousand  more  ;  for  now  they  were  in  number 
about  five  thousand  ;  whereas,  before  sermons  were 
preached  to  these  murderers,  the  number  of  the 
disciples  was  not  above  *  a  hundred  and  twenty. ' 

Ac.  i.  15  ;  ii.  41  ;  iv.  4. 

Also  among  these  people  that  thus  flocked  to  him 
for  mercy,  there  was  a  '  great  company  of  the 
priests. '  Ac  vi.  7.  Now,  the  priests  were  they  that 
were  the  greatest  of  these  biggest  sinners ;  thej'^ 
were  the  ringleaders,  they  were  the  inventors  and 
ringleaders  in  the  mischief.  It  was  they  that  set 
the  people  against  the  Lord  Jesus,  and  that  were 
the  cause  why  the  uproar  increased,  until  Pilate 
had  given  sentence  upon  him.  '  The  chief  priests 
and  elders,'  says  the  text,  *  persuaded  (the  people) 
the  multitude,  that  they  should  ask  Barabbas,  and 
destroy  Jesus.'  Mat.  xx\'ii.  20.  And  yet,  behold  the 
priests,  yea,  a  great  company  of  the  priests,  became 
obedient  to  the  faith.* 

Oh,  the  greatness  of  the  grace  of  Christ,  that  he 
should  be  thus  in  love  with  the  souls  of  Jerusalem 
sinners !  that  he  should  be  thus  delighted  with  the 
salvation  of  the  Jerusalem  sinners !  tliat  he  should 
not  only  will  that  his  gospel  should  be  ofli'ered  them, 
but  that  it  should  be  ofl'ered  unto  them  first,  and 
before  other  sinners  were  admitted  to  a  hearing  of 
it.      '  Begin  at  Jerusalem.' 

Was  this  doctrine  well  believed,  where  would 
there  be  a  place  for  a  doubt,  or  a  fear  of  the  dam- 
nation of  the  soul,  if  the  sinner  be  penitent,  how  bad 
a  life  soever  he  has  lived,  how  many  soever  in  num- 
ber are  his  sins?  But  this  grace  is  hid  from  the 
eyes  of  men  ;  the  devil  hides  it  from  them ;  for  he 
knows  it  is  alluring,  he  knows  it  has  an  attracting 
virtue  in  it ;  for  this  is  it  that,  above  all  arguments, 
can  draw  the  soul  to  God.  I  cannot  help  it,  but 
must  let  drop  another  word.  The  first  church,  the 
Jerusalem  church,  from  whence  the  gospel  was  to 
be  sent  into  all  the  world,  was  a  church  made  up 
of  Jerusalem  sinners.     These  great  sinners  were 

*  An  aiTow,  dipped  in  the  blood  of  Jesas,  will  subdue  the 
most  obdurate  heart  it  reaches,  even  those  bitltr  enemies  to 
Christ,  the  priests. — Mason, 


here  the  most  shining  monuments  of  the  exceeding 
grace  of  God. 

Thus,  you  see,  I  have  proved  the  doctrine ;  and 
that  not  only  by  showing  you  that  this  was  the 
practice  of  the  Lord  Jesus  Christ  in  his  hfetime, 
but  his  last  will  when  he  went  up  to  God;  saying. 
Begin  to  preach  at  Jerusalem.  Yea,  it  is  yet 
further  manifested,  in  that  when  his  ministers  first 
began  to  preach  there,  he  joined  his  power  to  tlie 
word,  to  the  converting  of  thousands  of  his  be- 
trayers and  murderers,  and  also  many  of  the 
ring-leading  priests,  to  the  faith. 

I  shall  now  proceed,  and  shall  show  you.  First, 
The  reasons  of  the  point.  Second,  And  then  make 
some  application  of  the  wliole. 

[the  reasons  of  the  point.] 

The  observation,  you  know,  is  this :  Jesus  Christ 
would  have  mercy  off"ered,  in  the  first  place,  to  the 
biggest  sinners,  to  the  Jerusalem  sinners:  '  Preach 
repentance,  and  remission  of  sins,  in  my  name, 
among  all  nations,  beginning  at  Jerusalem.' 

The  reasons  of  the  point  are : — 

First,  Because  the  biggest  sinners  have  most  need 
thereof. 

He  that  has  most  need,  reason  says,  should  be 
helped  first.  I  mean,  when  a  helping  hand  is 
offered,  and  now  it  is ;  for  the  gospel  of  the  grace 
of  God  is  sent  to  help  the  world.  Ac.  x^-i.  9.  But  the 
biggest  sinner  has  most  need.  Therefore,  in  reason, 
when  mercy  is  sent  down  from  heaven  to  men, 
the  worst  of  men  should  have  the  first  oft'er  of  it. 
'Begin  at  Jerusalem.'  This  is  the  reason  which 
the  Lord  Christ  himself  renders,  why,  in  his  lifetime, 
he  left  the  best,  and  turned  him  to  the  worst ;  why 
he  sat  so  loose  from  the  righteous,  and  stuck  so 
close  to  the  wicked.  *  The  whole, '  saith  he,  '  have 
no  need  of  the  physician,  but  the  sick.  I  came 
not  to  call  the  righteous,  but  the  sinners  to  repent- 
ance.'  Mar.  ii.  15-17.  t 

Above,  you  read  that  the  scribes  and  pharisees 
said  to  his  disciples,  '  How  is  it  that  he  eateth  and 
drinketh  with  publicans  and  sinners?'  Alas!  they 
did  not  know  the  reason;  but  the  Lord  renders 
them  one,  and  such  an  one  as  is  both  natural  and 
cogent,  saying.  These  have  need,  most  need.  Their 
great  necessity  requires  that  I  should  be  most 
friendly,  and  show  my  grace  first  to  them. 

Not  that  the  other  were  sinless,  and  so  had  na 
need  of  a  Saviour ;  but  the  publicans  and  their  com- 
panions were  the  biggest  sinners  ;  they  were,  as  to 
view,  worse  than  the  scribes ;  and,  thei-efore,  in 
reason,  should  be  helped  first,  because  they  had 
most  need  of  a  Saviour. 

Men  that  are  at  the  point  to  die,  have  more  need 

t  This  quotation  is  from  the  Genevan  or  Puiilan  version 

— r.D. 


T4 


THE  JERUSALEM  SINNER  SAVED; 


of  the  physician  than  they  that  are  but  now  and 
then  troubled  with  a  heart-fainting  quahn.  The 
publicans  and  sinners  were,  as  it  were,  in  the  mouth 
of  death ;  death  was  swallowing  of  them  down  :  * 
and,  therefore,  the  Lord  Jesus  receives  them  first; 
oifers  them  mercy  first.  '  The  whole  have  no  need 
of  the  physician,  but  the  sick.  I  came  not  to  call 
the  righteous,  but  the  sinners  to  repentance.'  The 
sick,  as  I  said,  is  the  biggest  sinner,  whether  he 
sees  his  disease  or  not.  lie  is  stained  from  head 
to  foot,  from  heart  to  life  and  conversation.  This 
man,  in  every  man's  judgment,  has  the  most  need 
of  mercy.  There  is  nothing  attends  him  from  bed 
to  board,  and  from  board  to  bed  again,  but  the 
visible  characters,  and  obvious  symptoms,  of  eternal 
danmation.  This,  therefore,  is  the  man  that  has 
need,  most  need ;  and,  therefore,  in  reason,  should 
be  helped  in  the  first  place.  Thus  it  was  with  the 
people  concerned  in  the  text ;  they  were  the  worst 
of  sinners,  Jerusalem  sinners,  sinners  of  the  biggest 
size  ;  and,  therefore,  such  as  had  the  greatest  need ; 
wherefore  they  must  have  mercy  ofi'ered  to  them, 
before  it  be  offered  to  anywhere  else  in  the  world. 
'  Begin  at  Jerusalem, '  offer  mercy  first  to  a  Jeru- 
salem sinner.  This  man  has  most  need,  he  is 
furthest  from  God,  nearest  to  hell,  and  so  one  that 
has  most  need.  This  man's  sins  are  in  number  the 
most,  in  cry  the  loudest,  in  weight  the  heaviest, 
and,  consequently,  will  sink  him  soonest ;  where- 
fore he  has  most  need  of  mercy.  This  man  is  shut 
up  in  Satan's  hand,  fastest  bound  in  the  cords  of 
his  sins:  one  that  justice  is  whetting  his  sword  to 
cut  ofi';  and,  therefore,  has  most  need,  not  only  of 
mercy,  but  that  it  should  be  extended  to  him  in 
the  first  place. 

But  a  little  further  to  show  you  the  true  nature 
of  this  reason,  to  wit.  That  Jesus  Christ  would  have 
mercy  offered,  in  the  first  place,  to  the  biggest 
sinners. 

First,  ]\Iercy  ariseth  from  the  bowels  and  compas- 
sion, from  pity,  and  from  a  feeling  of  the  condition 
of  those  in  misery.  '  In  his  love,  and  in  bis  pity, 
he  redeemed  them.'  And  again,  'The  Lord  is 
pitiful,  very  pitiful,  and  of  tender  mercy. '  is.  ixiii.  9 ; 
Jn.  V.  11. 

Now,  wliere  pity  and  compassion  is,  there  is 
yearning  of  bowels  ;  and  where  there  is  that,  there 
id  a  readiness  to  help.  And,  I  say  again,  the  more 
deplorable  and  dreadful  the  condition  is,  the  more 
directly  doth  bowels  and  compassion  turn  them- 
selves to  such,  and  offer  help  and  deliverance.  All 
this  flows  from  our  first  Scripture  proof,  I  came  to 
call  them  that  have  need ;  to  call  them  first,  while 
the  rest  look  on  and  murmur. 

♦  '  Death  was  swallowing  of  them  down.'  How  very  striking 
and  full  of  truth  is  this  exj)rcssion  !  For,  in  .proportion  as  the 
sinner  violates  the  Divine  law,  so  he  rushes  into  the  jaws  of 
death  aiid  Jestruclioa.  ObeJieiicc  to  the  Divine  law  preserves 
health,  bestows  happiness,  and  prolongs  life. —  Ed. 


'  How  shall  I  give  thee  up,  Ephraim?'  Ephralin 
was  a  revolter  from  God,  a  man  that  had  given  him- 
self up  to  devilism ;  a  company  of  men,  the  ten 
tribes  that  worshipped  devils,  while  Judah  kept 
with  his  God.  But  '  how  shall  I  give  thee  up, 
Ephraim  ?  How  shall  I  deliver  thee,  Israel  ?  How 
shall  I  make  thee  as  Admah  ?  How  shall  I  set  thee 
as  Zeboim  ?  (and  yet  thou  art  worse  than  they,  nor 
has  Samaria  committed  half  thy  sins.  Eze.  xn.  4C— 51.) 
]\Iine  heart  is  turned  within  me,  luy  repentings  are 
kindled  together. '  no.  xi.  8. 

But  where  do  you  find  that  ever  the  Lord  did 
thus  rowlt  in  his  bowels  for  and  after  any  self- 
righteous  man  ?  No,  no ;  they  are  the  publicans 
and  harlots,  idolaters  and  Jerusalem  sinners,  for 
whom  his  bowels  thus  yearn  and  tumble  about 
within  him:  for,  alas!  poor  worms,  they  have  most 
need  of  mercy. 

Had  not  the  good  Samaritan  more  compassion  for 
that  man  that  fell  among  thieves  (though  that  fall 
was  occasioned  by  his  going  from  the  place  where 
they  worshipped  God,  to  Jericho,  the  cursed  city), 
than  we  read  he  had  for  any  other  besides  ?  His 
wine  was  for  him,  his  oil  was  for  him,  his  beast  for 
him ;  his  penny,  his  care,  and  his  swaddling  bauds 
for  him  ;  for,  alas !  wretch,  he  had  most  need.  Lu.  x. 

30—3.5. 

Zaccheus  the  publican,  the  chiei  of  the  publicans, 
one  that  had  made  himself  the  richer  by  wronging 
of  others ;  the  Lord  at  that  time  singled  him  out 
from  all  the  rest  of  his  brother  publicans,  and  that 
in  the  face  ot  many  Pharisees,  and  proclaimed  in 
the  audience  of  them  all,  that  that  day  salvation 
was  come  to  his  house.  Lu.  xix  1—8. 

The  woman,  also,  that  had  been  bound  down  by 
Satan  for  eighteen  years  together,  his  compassions 
putting  him  upon  it,  he  loosed  her,  though  those  that 
stood  by  snarled  at  him  for  so  doing.  Lu.  liiL  11—13. 

And  why  the  woman  of  Sarepta,  and  why  Naaman 
the  Syrian,  rather  than  widows  and  lepers  of  Israel, 
but  because  their  conditions  were  more  deplorable ; 
for  that  they  were  most  forlorn,  and  furthest  from 

help.    Lu.  iv.  25,  27. 

But  I  say,  why  all  those,  thus  named  ?  Why 
have  we  not  a  catalogue  of  some  holy  men  that 
were  so  m  their  own  eyes,  and  in  the  judgment  of 
the  world  ?  Alas  I  if,  at  any  time,  any  of  them 
are  mentioned,  how  seemingly  coldly  doth  the 
record  of  Scripture  present  them  to  us  ?  Nicode- 
mus,  a  night  professor,  and  Simon  the  Pharisee, 
with  his  fifty  pence,  and  their  great  ignorance  of 
the  methods  of  grace,  we  have  now  and  then 
touched  upon. 

]\Iercy  seems  to  be  out  of  its  proper  channel 
when  it  deals  with  self-righteous  men ;  but  then  it 
runs  with  a  full  stream  when  it  extends  itself  to 
the  biggest  sinners.     As  God's  mercy  is  not  regu- 

t  '  Rowl  iu  his  bowels ;'  intense  affection;  see  Phile.  12. — Ei>. 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


lated  bj  man's  goodness,  nor  obtained  by  man's 
worthiness,  so  not  much  set  out  by  saving  of  any 
such.     But  more  of  this  anon. 

And  here  let  me  ask  my  reader  a  question : 
Suppose  that,  as  thou  art  walking  by  some  pond 
side,  thou  shouldest  espy  in  it  four  or  five  children, 
all  in  danger  of  drowning,  and  one  in  more  danger 
than  all  the  rest;  judge  which  has  most  need  to  be 
helped  out  first  ?  I  know  thou  wilt  say,  he  that 
is  nearest  drowning.  Why,  this  is  the  case ;  the 
bigger  sinner,  the  nearer  drowning ;  therefore,  the 
bigger  sinner,  the  more  need  of  mercy ;  yea,  of 
help,  by  mercy,  in  the  first  place.  And  to  this 
our  text  agrees,  when  it  saith,  '  Beginning  at  Je- 
rusalem.' Let  the  Jerusalem  sinner,  says  Christ, 
have  the  first  offer,  the  first  invitation,  the  first 
tender  of  my  grace  and  mercy ;  for  he  is  the  big- 
gest sinner,  and  so  has  most  need  thereof. 

Second,  Christ  Jesus  would  have  mercy  ofi'ered, 
in  the  first  place,  to  the  biggest  sinners,  because 
lA^'hen  they,  any  of  than,  receive  it,  it  redouncU  most 
to  the  fame  of  his  name. 

Christ  Jesus,  as  you  may  perceive,  has  put  him- 
self under  the  term  of  a  physician,  a  doctor  for 
curing  of  diseases ;  and  you  know  that  applause 
and  fame  are  things  that  physicians  much  desire. 
That  is  it  that  helps  them  to  patients ;  and  that, 
also,  that  will  help  their  patients  to  commit  them- 
selves to  their  skill,  for  cure,  with  the  more  con- 
fidence and  repose  of  spirit.  And  the  best  way 
for  a  doctor  or  physician  to  get  himself  a  name, 
is,  in  the  first  place,  to  take  in  hand,  and  cure, 
some  such  as  all  others  have  given  up  for  lost  and 
dead.  Physicians  get  neither  name  nor  fame  by 
pricking  of  Avheals,*  or  picking  out  thistles,  or  by 
laying  of  plasters  to  the  scratch  of  a  pin ;  every 
old  woman  can  do  this.  But  if  they  would  have  a 
name  and  a  fame,  if  they  will  have  it  quickly,  they 
must,  as  I  said,  do  some  great  and  desperate  cures. 
Let  them  fetch  one  to  life  that  was  dead ;  let  them 
recover  one  to  his  wits  that  was  mad;  let  them 
make  one  that  was  born  blind  to  see ;  or  let  them 
give  ripe  wits  to  a  fool:  these  are  notable  cures, 
and  he  that  can  do  thus,  and  if  he  doth  thus  first, 
he  shall  have  the  name  and  fame  he  desires ;  he 
may  lie  a-bed  till  noon. 

Why,  Christ  Jesus  forgivetli  sins  for  a  name, 
and  so  begets  for  himself  a  good  report  in  the 
hearts  of  the  children  of  men.  And,  therefore, 
in  reason  he  must  be  willing,  as,  also,  he  did 
command,  that  his  mercy  should  be  offered  first 
to  the  biggest  sinners.  I  will  forgive  their  sins, 
iniquities,  and  transgressions,  says  he,  '  And  it 
shall  be  to  me  a  name  of  joy,  a  praise  and  an 
honour,  before  all  the  nations  of  the  earth.'  Je.  xxiiii. 
8,  9.     And  hence  it  is,  that,  at  his  first  appearing, 


•Wheals;'  pimples,  or  small  sweDings  filled  with  matter. 


—Ed 


he  took  upon  him  to  do  such  mighty  works ;  he  got 
a  fixme  thereby,  he  got  a  name  thereby.  Mat.  iv.  23,  24. 

When  Christ  had  cast  the  legion  of  devils  out 
of  the  man  of  whom  3'ou  read.  Mar.  v.,  he  bid  him 
go  home  to  his  friends,  and  tell  it.  '  Go  home,' 
saith  he,  '  to  thy  friends,  and  tell  them  how  great 
things  God  hath  done  for  thee,  and  hath  had  com- 
passion on  thee.'  Mar.  v.  19.  Christ  Jesus  seeks  a 
name,  and  desireth  a  fame  in  the  world;  and, 
therefore,  or  the  better  to  obtain  that,  he  com- 
mands that  mercy  should  first  be  proff"ered  to  the 
biggest  sinners ;  because,  by  the  saving  of  one  of 
them,  he  makes  all  men  marvel.  As  it  is  said  of 
the  man  last  mentioned,  whom  Christ  cured  towards 
the  beginning  of  his  ministry.  '  And  he  departed,' 
says  the  text,  '  and  began  to  publish  in  Decapolis 
how  great  things  Jesus  had  done  for  him ;  and  all 
men  did  marvel. '  Mar.  v.  20. 

When  John  told  Christ,  that  they  saw  one  cast- 
ing out  devils  in  his  name,  and  they  forbade  him, 
because  he  followed  not  with  them,  what  is  the 
answer  of  Christ?  '  Forbid  him  not;  for  there  is 
no  man  which  shall  do  a  miracle  in  my  name,  that 
can  lightly  speak  evil  of  me. '  Mar.  be.  39.  Ko :  they 
will  rather  cause  his  praise  to  be  heard,  and  bis 
name  to  be  magnified,  and  so  put  glory  on  the  head 
of  Christ. 

But  we  will  follow,  a  little,  our  metaphor. 
Christ,  as  I  said,  has  put  himself  under  the  term 
of  a  physician ;  consequently,  he  desireth  that  his 
fame,  as  to  the  salvation  of  sinners,  may  spread 
abroad,  that  the  world  may  see  what  he  can  do. 
And  to  this  end,  has  not  only  commanded  that 
the  biggest  sinners  should  have  the  first  ofi'er  of 
his  mercy,  but  has,  as  physicians  do,t  put  out  his 
bills,  and  published  his  doings,  that  things  may 
be  read  and  talked  of.  Yea,  he  has,  moreover, 
in  these,  his  blessed  bills,  the  holy  Scriptures  I 
mean,  inserted  the  very  names  of  persons,  the 
places  of  their  abode,  and  the  great  cures  that, 
by  the  means  of  his  salvation,  he  has  wrought  upon 
them  to  this  very  end.  Here  is.  Item,  such  a 
one,  by  my  grace  and  redeeming  blood,  was  made 
a  monument  of  everlasting  life ;  and  such  a  one, 
by  my  perfect  obedience,  became  an  heir  of  glory. 
And  then  he  produceth  their  names.  Item,  I 
saved  Lot  from  the  guilt  and  damnation  that  he 
had  procured  for  himself  by  his  incest.  Item,  I 
saved  David  from  the  vengeance  that  belonged  to 
him  for  committing  of  adultery  and  murder.  Here 
is,  also,  Solomon,  Manasseh,  Peter,  Magdalene, 
and  many  others,  made  mention  of  in  this  book. 
Yea,  here  are  their  names,  their  sins,  and  their 
salvations  recorded  together,  that  you  may  read 
and  know  what  a  Saviour  he  is,  and  do  him  honour 


+  'As  physicians  do'  cau  now  hardly  be  understood.  In 
Bunyan's  days,  all  physicians  put  forth  their  bills  of  '  wonder- 
ful cures.' — Ed. 


76 


THE  JERUSALEM  SINNER  SAVED; 


in  the  world.  For  wliy  are  these  thhigs  thus 
recorded,  but  to  show  to  sinners  what  he  can  do, 
to  the  praise  and  glory  of  his  grace  ?  And  it  is 
observable,  as  I  said  before,  we  have  but  very  little 
of  the  salvation  of  little  sinners  mentioned  in  God's 
book,  because  that  would  not  have  answered  the 
desio-n,  to  wit,  to  bring  glory  and  fame  to  the  name 
of  the  Son  of  God. 

What  should  be  the  reason,  think  you,  why 
Christ  should  so  easily  take  a  denial  of  the  great 
ones  that  were  the  grandeur  of  the  world,  and 
struggle  so  hard  for  hedge-creepers*  and  highway- 
men, as  that  parable  seems  to  import  he  doth,  but 
to  show  forth  the  riches  of  the  glory  of  his  grace, 
to  his  praise  ?  Lu.  xiv.  This,  I  say,  is  one  reason, 
to  be  sure.  Thoy  that  had  their  grounds,  their 
yoke  of  oxen,  and  their  marriage  joys,  were  invited 
to  come  ;  but  they  made  the  excuse,  and  that  served 
the  turn.  But  when  he  comes  to  deal  with  the 
worst,  he  saith  to  his  servants,  Go  ye  out  and  bring 
them  in  hither.  '  Go  out  quickly  -  and  bring  in 
hither  the  poor,  the  maimed,  the  halt,  and  the 
Wind.'  And  they  did  so.  And  he  said  again,  '  Go 
out  into  the  highways  and  hedges,  and  compel  them 
to  come  in,  that  my  house  may  be  filled.'  Lu.  xiv. 
18, 19,  23.  These  poor,  lame,  maimed,  blind,  hedge- 
creepers,  and  higliwaymen,  must  come  in,  must  be 
forced  in.  These,  if  saved,  will  make  his  merit  shine. 

When  Christ  was  crucified,  and  hanged  up  be- 
tween the  earth  and  heavens,  there  were  two  thieves 
crucified  with  him ;  and,  behold,  he  lays  hold  of 
one  of  them,  and  will  have  him  away  with  him  to 
glory.  Was  not  this  a  strange  act,  and  a  display 
of  unthought-of  grace  ?  Were  there  none  but 
thieves  there,  or  were  the  rest  of  that  company 
out  of  his  reach  ?  Could  he  not,  think  you,  have 
stooped  from  the  cross  to  the  ground,  and  have  laid 
hold  on  some  honester  man,  if  he  would  ?  Yes, 
doubtless.  Oh !  but  then  he  would  not  have  dis- 
I)layed  his  grace,  nor  so  have  pursued  his  own 
designs,  namely,  to  get  to  himself  a  praise  and  a 
name ;  but  now  he  has  done  it  to  purpose.  For 
who  that  shall  read  this  story,  but  must  confess, 
that  the  Son  of  God  is  full  of  grace  ;  for  a  proof  of 
the  riches  thereof,  he  left  behind  him,  when,  upon 
the  cross,  he  took  the  thief  away  with  him  to  glory. 
Nor  can  this  one  act  of  his  be  buried;  it  will  be 
talked  of,  to  the  end  of  the  world,  to  his  praise. 
'3Ien  shall  speak  of  the  might  of  thy  terrible  acts  ; 
and  I  will  declare  thy  greatness.  They  shall 
abundantly  utter  the  memory  of  thy  great  good- 
ness, and  shall  sing  of  thy  righteousness  -  They 
shall  speak  of  the  glory  of  thy  kingdom,  and  talk 
of  thy  power;  to  make  known  to  the  sons  of  men 
his  mighty  acts,  and  the  glorious  majesty  of  his 
kingdom.'  rs.  mIv.  g-u'. 

When  the  Word  of  God  came  among  the  con- 


'  Ilcdge-crcepers ;'  footpads. — Ed. 


jurors  and  those  soothsayers,  that  you  read  of, 
Ac  xix.,  and  had  prevailed  with  some  of  them  to 
accept  of  the  grace  of  Christ,  the  Holy  Ghost 
records  it  with  a  boast,  for  that  it  would  redound 
to  his  praise,  saying,  ♦  Many  of  them  also  which 
used  curious  arts  brought  their  books  together,  and 
burned  them  before  all  men ;  and  they  counted 
the  price  of  them,  and  found  it  fifty  thousand  p^es 
of  silver.  So  mightily  grew  the  Word  of  God,  and 
prevailed.'  Ac.  xix.  19,  20.  It  wrenched  out  of  the 
clutches  of  Satan  some  of  those  of  whom  he  thought 
himself  most  sure.  '  So  mightily  grew  the  Word 
of  God.'  It  grew  mightily,  it  encroached  upon 
the  kingdom  of  the  devil.  It  pursued  him,  and 
took  the  prey ;  it  forced  him  to  let  go  his  hold ! 
It  brought  away  captive,  as  prisoners  taken  by 
force  of  arms,  some  of  the  most  valiant  of  his  army. 
It  fetched  back  from,  as  it  were,  the  confines  of 
hell,  some  of  those  that  were  his  most  trusty,  and 
that,  with  hell,  had  been  at  an  agreement.  It 
made  them  come  and  confess  their  deeds,  and  burn 
their  books  before  all  men.  •  So  mightily  grew  the 
W^ord  of  God,  and  prevailed.'  Thus,  therefore,  you 
see  why  Christ  will  have  ofl'ered  mercy,  in  the  first 
place,  to  the  biggest  sinners ;  they  have  most  need 
thereof ;  and  this  is  the  most  ready  way  to  extol 
his  name  '  that  rideth  upon  the  heavens'  to  our 
help.     But, 

Tldrd,  Christ  Jesus  would  have  mercy  oft'ered, 
in  the  first  place,  to  the  biggest  sinners,  because, 
by  their  forgiveness  aiid  salvation,  others,  hearing 
of  it,  will  be  encouraged  the  more  to  come  to  him  for 
life. 

For  the  physician,  by  curing  the  most  desperate 
at  the  first,  doth  not  only  get  himself  a  name, 
but  begets  encouragement  in  the  minds  of  other 
diseased  folk  to  come  to  him  for  help.  Hence  you 
read  of  our  Lord,  that  after,  through  his  tender 
mercy,  he  had  cured  many  of  great  diseases,  his 
fame  was  spread  abroad :  *  They  brought  unto  him 
all  sick  people  that  were  taken  with  divers  diseases 
and  torments,  and  those  which  were  possessed  with 
devils,  and  those  which  were  lunatic,  and  those 
that  had  the  palsy,  and  he  healed  them.  And 
there  followed  him  great  multitudes  of  people  from 
Galilee,  and  Decapolis,  and  Jerusalem,  and  Judea, 
and  from  beyond  Jordan.'  Mat.  iv.  24,  25.  See  here, 
he  first,  by  working,  gets  himself  a  fame,  a  name, 
and  renown ;  and  now  men  take  encouragement,  and 
bring,  from  all  quarters,  their  diseased  to  him, 
being  helped,  by  what  they  had  heard,  to  believe 
that  their  diseased  should  be  healed. 

Now,  as  he  did  with  those  outward  cures,  so  he 
does  in  the  profters  of  his  grace  and  mercy ;  he 
proffers  that,  in  the  first  place,  to  the  biggest  sin- 
ners, that  others  may  take  heart  to  come  to  him  to 
be  saved.  I  will  give  you  a  scripture  or  two.  I 
mean  to  show  you  that  Christ,  by  commanding  that 
Lis  mercy  should,  in  the  first  place,  be  oficred  to  the 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


77 


biggest  of  sinners,  has  a  design  thereby  to  encour- 
age and  provoke  others  to  come  also  to  him  for 
mercy.  '  God,'  saith  Paul,  '  who  is  rich  in  mercy, 
for  his  great  love  wherewith  he  loved  us,  even  when 
we  were  dead  in  sins,  hath  quickened  us  together 
with  Christ  (by  grace  ye  are  saved);  and  hath 
raised  us  up  together,  and  made  us  sit  together  in 
heavenly  ^^^oces  in  Christ  Jesus.'  But  why  did  he 
do  all  this  ?  '  That  in  the  ages  to  come  he  might 
show  the  exceeding  riches  of  his  grace  in  his  kind- 
ness towards  us  through  Christ  Jesus.'  Ep.  iL  4— 7. 
See,  here  is  a  design ;  God  lets  out  his  mercy  to 
Ephesus  of  design,  even  to  show  to  the  ages  to 
come  the  exceeding  riches  of  his  grace,  in  his  kind- 
ness to  them  through  Christ  Jesus.  And  why,  to 
show,  by  these,  the  exceeding  riches  of  his  grace 
to  the  ages  to  come,  through  Christ  Jesus?  But  to 
allure  them,  and  their  children  also  to  come  to  him, 
and  to  partake  the  same  grace  through  Christ 
Jesus  ?* 

But  what  was  Paul,  and  the  Ephesian  sinners  ? 
(of  Paul  we  will  speak  anon.)  These  Ephesian  sin- 
ners, they  were  men  dead  in  sins  ;  men  that  walked 
according  to  the  dictates  and  motions  of  the  devil ; 
worshippers  of  Diana,  that  elfeminate  goddess;  men 
far  off  from  God,  aliens  and  strangers  to  all  good 
things ;  such  as  were  far  off  from  that,  as  I  said, 
and,  consequently,  in  a  most  deplorable  condition. 
As  the  Jerusalem  sinners  were  of  the  highest  sort 
among  the  Jews,  so  these  Ephesian  sinners  were 
of  the  highest  sort  among  the  Gentiles.  Ep.  u.  1-3, 
11, 12.  Ac.  xix.  35.  Wherefore,  as  by  the  Jerusalem 
sinners,  in  saving  them  first,  he  had  a  design  to 
provoke  others  to  come  to  him  for  mercy,  so  the 
same  design  is  here  set  on  foot  again,  in  his  calling 
and  converting  the  Ephesian  sinners,  '  That  in  the 
ages  to  come  he  might  show  the  exceeding  riches 
of  his  grace, '  says  he,  '  in  Ids  kindness  towards  us 
through  Christ  Jesus.'  There  is  yet  one  hint 
behind.  It  is  said  that  God  saved  these  '  for  his 
great  love;'  that  is,  as  I  think,  for  the  setting 
forth,  for  the  commendation  of  his  love,  for  the 
advance  of  his  love,  in  the  hearts  and  minds  of  them 
that  should  come  after.  As  who  should  say,  God 
has  had  mercy  upon,  and  been  gracious  to  you,  that 
he  might  show  to  others,  for  their  encouragement, 
that  they  have  ground  to  come  to  him  to  be  saved. 
When  God  saves  one  great  sinner,  it  is  to  encourage 
another  great  sinner  to  come  to  him  for  mercy. 

He  saved  the  thief,  to  encourage  thieves  to  come 
to  him  for  mercy ;  he  saved  ]\lagdalene,  to  encour- 
age other  ]\Iagdalens  to  come  to  him  for  mercy ;  he 
saved  Saul,  to  encourage  Sauls  to  come  to  him  for 
mercy ;  and  this  Paul  himself  doth  say,  '  For  this 
cause, '  saith  he,  '  I  obtained  mercy,  that  in  me  first 

*  0  sinner,  beseech  the  Lord  to  enable  you  to  welcome  the 
grace  that  is  welcoming  you;  then  you  shall  lind,  in  the  Lord's 
time,  that  you  shall  be  made  as  kindly  welcome  as  ever  a  sinner 
waa  tliat  is  now  a  glorified  saint.  —Mason. 


Jesus  Christ  might  show  forth  all  long-suffering,  fur 
a  pattern  to  them  which  should  hereafter  believe  on 
him  to  life  everlasting.'  1  tl  i.  I6.  How  plain  are 
the  words !  Christ,  in  saving  of  me,  has  given  to 
the  world  a  pattern  of  his  grace,  that  they  might 
see,  and  believe,  and  come,  and  be  saved ;  that  they 
that  are  to  be  born  hereafter  might  believe  on  Jesus 
Christ  to  life  everlasting. 

But  what  was  Paul  ?  Why,  he  tells  you  himself; 
I  am,  says  he,  the  chief  of  sinners.  I  was,  says  he, 
a  blasphemer,  a  persecutor,  an  injurious  person;  but 
I  obtained  mercy.  1  Ti.  i.  13, 14.  Ay,  that  is  well  for 
you,  Paul;  but  what  advantage  have  we  thereby? 
Oh,  very  much,  saith  he ;  for,  '  for  this  cause  I 
obtained  mercy,  that  in  me  first  Jesus  Christ  mi"-ht 
show  forth  all  long-suffering,  for  a  pattern  to  them 
which  should  hereafter  believe  on  him  to  life  ever- 
lasting. '  ver.  16.  Thus,  therefore,  you  see  that  this 
third  reason  is  of  strength;  namely,  that  Jesus 
Christ  would  have  mercy  offered,  in  the  first  place, 
to  the  biggest  sinners,  because,  by  their  forgiveness 
and  salvation,  others,  hearing  of  it,  will  be  encour- 
aged the  more  to  come  to  him  for  mercy.  It  may 
well,  therefore,  be  said  to  God,  Thou  delightest  in 
mercy,  and  mercy  pleases  thee.  Mi.  vii.  is. 

But  who  believes  that  this  was  God's  design  in 
showing  mercy  of  old — namely,  that  we  that  come 
after  might  take  courage  to  come  to  him  for  mercy ; 
or  that  Jesus  Christ  would  have  mercy  offered,  in  the 
first  j)lace,  to  the  biggest  sinners,  to  stir  up  others 
to  come  to  him  for  life  ?  This  is  not  the  manner  of 
men,  0  God!  But  David  saw  this  betimes  ;  there- 
fore he  makes  this  one  argument  with  God,  that  he 
would  blot  out  his  transgressions,  that  he  would 
forgive  his  adulter}^  his  murders,  and  horrible  hypo- 
crisy. Do  it,  0  Lord,  saith  he,  do  it,  and  '  then 
will  I  teach  transgressors  thy  ways,  and  sinners 
shall  be  converted  mito  thee. '  Ps.  IL  7—13.  He  knew 
that  the  conversion  of  sinners  would  be  a  work 
highly  pleasing  to  God,  as  being  that  which  he  had 
designed  before  he  made  mountain  or  hill :  where- 
fore he  comes,  and  he  saith.  Save  me,  0  Lord ;  if 
thou  wilt  but  save  me,  I  will  fall  in  with  thy  design ; 
I  will  help  to  bring  what  sinners  to  thee  I  can. 
And,  Lord,  I  am  willing  to  be  made  a  preacher 
myself,  for  that  I  have  been  a  horrible  sinner; 
wherefore,  if  thou  shalt  forgive  my  great  transgres- 
sions, I  shall  be  a  fit  man  to  tell  of  thy  wondrous 
grace  to  others.  Yea,  Lord,  I  dare  promise,  that  if 
thou  wilt  have  mercy  upon  me,  it  shall  tend  to  the 
glory  of  thy  grace,  and  also  to  the  increase  of  thy 
kingdom ;  for  I  will  tell  it,  and  sinners  will  hear 
on't.  And  there  is  nothing  so  suiteth  with  tho 
hearing  sinner  as  mercy ;  and  to  be  informed  that 
God  is  willing  to  bestow  it  upon  him.  '  I  will 
teach  transgressors  thy  ways ;  and  sinners  shall 
be  converted  unto  thee.' 

Nor  will  Christ  Jesus  miss  of  his  design  in  prof- 
fering of  mercy,  in  the  first  place,  to  the  biggest 


78 


THE  JERUSALEM  SINNER  SAVED; 


sinners.  Yon  l^now  what  work  the  Lord,  by  laying  '  received  to  favour,  they  all  came  tumhling  down 
hold  of  the  woman  of  Samaria,  made  among  the  from  their  fortress,  and  delivered  themselves  into 
people  there.  Thcyknewthat  she  was  a  town  sinner,  |  their  enemies' hands.      I  am  persuaded,  did  men 

'"■       '  i.--!-      believe  that  there  is  that  grace  and  willingness  in 


an  adulteress ;  yea,  one  that,  after  the  most  auda 
clous  manner,  lived  in  imcleanness  with  a  man  that 
was  not  her  husband.  But  when  she,  from  a  turn 
upon  her  heart,  went  into  the  city,  and  said  to  her 
neighbours,  '  Come,'  Oh,  how  they  came !  how  they 
flocked  out  of  the  city  to  Jesus  Christ !  '  Then 
thev  went  out  of  the  city,  and  came  to  him.'  '  And 
many  of  the  Samaritans  of  that  city  (people,  per- 
haps, as  bad  as  herself)  believed  on  him  for  the 
saying  of  the  woman,  which  testified.  He  told  me 
all  that  ever  I  did.'  Jn.  iv.  39.  That  word,  *  He  told 
me  all  that  ever  I  did,'  was  a  great  argument  with 
them ;  for  by  that  they  gathered,  that  though  he 
knew  her  to  be  vile,  yet  he  did  not  despise  her,  nor 


the  heart  of  Christ  to  save  sinners,  as  tho  Word 
imports  there  is,  they  would  come  tumbling  into 
his  arms :  but  Satan  has  blinded  their  minds  that 
they  cannot  see  this  thing.  Howbeit,  the  Lord 
Jesus  has,  as  I  said,  that  others  might  take  heart 
and  come  to  him,  given  out  a  commandment,  that 
mercy  should,  in  the  first  place,  be  offered  to  the 
biggest  sinners.  '  Begin,'  saith  he, '  at  Jerusalem;' 
and  thus  I  end  the  third  reason. 

Fowih,  Jesus  Christ  would  have  mercy  offered, 
in  the  first  place,  to  the  biggest  sinners,  because 
thai  is  the  way,  if  tliey  receive  it,  most  to  weaken  the 
kingdom  of  Satan,  and  to  keep  it  lowest  in  every  age 


refuse  to  show  how  willing  he  was  to  communicate    of  the  world. 


his  grace   unto  her;  and  this  fetched  over,  first 
her,  then  them. 

This  woman,  as  I  said,  was  a  Samaritan  sinner, 
a  sinner  of  the  worst  complexion ;  for  the  Jews 
abhorred  to  have  ought  to  do  with  them,  \er.  0 ; 
wherefore  none  more  fit  than  she  to  be  made  one 
of  the  decoys  of  heaven,  to  bring  others  of  these 
Samaritan  wild-fowls  under  the  net  of  the  grace  of 
Christ ;  and  she  did  the  work  to  purpose.  Many, 
and  many  more  of  the  Samaritans  believed  on  him. 
ver.  40-42.  The  heart  of  man,  though  set  on  sin, 
will,  when  it  comes  once  to  a  persuasion  that  God 
is  willing  to  have  mercy  upon  us,  incline  to  come 
to  Jesus  Christ  for  life.  Witness  those  turn-aways 
from  God  that  you  also  read  of  in  Jeremiah ;  for 
after  they  had  heard,  three  or  four  times  over,  that 
God  had  mercy  for  backsliders,  they  broke  out, 
and  said,  '  Behold,  we  come  unto  thee ;  for  thou  art 
the  Lord  our  God.'  Je.  m.  22;  or,  as  those  in  Hosea 
did,  'For  in  thee  the  fatherless  findcth  mercy.' 

Ho.  HT.  1-3. 

Mercy,  and  the  revelation  thereof,  is  the  only 
antidote  against  sin.  'Tis  of  a  thawing  natui'e; 
'twill  loose  the  heart  that  is  frozen  up  in  sin ;  yea, 
'twill  make  the  unwilling  willing  to  come  to  Jesus 
Christ  for  life.  Wherefore,  do  you  think,  was  it 
that  Jesus  Christ  told  the  adulterous  woman,  and 
that  before  so  many  sinners,  that  he  had  not  con- 
demned her,  but  to  allure  her,  with  them  there 
present,  to  hope  to  find  favour  at  his  hands?    As  he 


The  biggest  sinners,  they  are  Satan's  colonels  and 
captains,  the  leaders  of  his  people,  and  they  that 
most  stoutly  make  head  against  the  Son  of  God. 
Wherefore,  let  these  first  be  conquered,  and  his 
kingdom  will  be  weak.  When  Ishbosheth  had  lost 
his  Abner,  the  kingdom  was  made  weak,  nor  did  he 
sit  but  tottering  then  upon  his  throne.  So,  Avhen 
Satan  loseth  his  strong  men,  them  that  are  mighty 
to  work  iniquity,  and  dexterous  to  manage  others 
in  the  same,  then  is  his  kingdom  weak.  2  Sa.  iiu 
Therefore,  I  say,  Christ  doth  offer  mercy,  in  the 
first  placp,  to  such,  the  more  to  weaken  his  king- 
dom. Christ  Jesua  was  glad  to  see  Satan  fall  like 
lightning  from  heaven  ;  that  is,  suddenly,  or  head- 
long ;  and  it  was,  surely,  by  casting  of  him  out 
of  strong  possession,  and  by  recovering  of  some 
notorious  sinners  out  of  his  clutches.  Lu.  x.  17—19. 

Samson,  when  he  would  pull  down  the  Philistines' 
temple,  took  hold  of  the  two  main  pillars  of  it,  and, 
breaking  them,  down  came  the  house.  Christ  came 
to  destroy  the  works  of  the  devil,  and  to  destroy  by 
converting  grace,  as  well  as  by  redeeming  blood. 
Now,  sin  swarms,  and  lieth  by  legions,  and  whole 
armies,  in  the  souls  of  the  biggest  sinners,  as  in 
garrisons  ;*  wherefore,  the  wa}',  the  most  direct 
way,  to  destroy  it,  is  first  to  deal  with  such  sinners 
by  the  word  of  his  gospel,  and  by  the  merits  of  his 
passion. 

For  example,  though  I  shall  give  you  but  a 
homely  one;  suppose  a  family  to  be  ver^' lousy. 


also  saith,  in  another  place,  '  I  came  not  to  judge,  '  and  one  or  two  of  the  family  to  be  in  chief  the 
but  to  save  tlie  world.'  For  might  they  not  thence  breeders,  the  way,  the  quickest  way,  to  clear  that 
most  rationally  conclude,  that  if  Jesus  Christ  had  family,  or  at  least  to  weaken  the  so  swarming  of 
rather  save  than  damn  an  harlot,  there  was  encour-  those  vermin,  is.  In  the  first  place,  to  sweeten  the 
agement  for  them  [altliough  great  sinners]  to  como  ,  skin,  head,  and  clothes  of  the  chief  breeders  ;  and 
to  him  for  mercy.  then,  though  all  the  family  should  be  apt  to  breed 

I  heard  once  a  story  from  a  soldier,  who,  with  his    them,  the  number  of  them,  and  so  the  greatness  of 
company,  had  laid  siege  against  a  fort,  that  so  long    that  plague  there,  will  be  the  more  impaired.  Why, 

as  the  besieged  were  persuaded  their  foes  would  j 

show  them  no  favour,  they  fought  like  madmen  ;  I  *  xhis  idea  is  most  ingeniously  and  admirably  displayed  ia 
but  when  they  saw  one  of  their  fellows  taken,  and    Bunyan's  beautiful  allegory,  'The'  Holy  War.'— Ed. 


OR.  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


79 


tliere  are  some  people  that  are  in  chief  the  devil's 
sin-breeders  in  the  towns  and  places  where  they 
live.  The  place,  town,  or  family  where  they  live, 
must  needs  he  horribly  lousy,  and,  as  it  were,  eaten 
up  with  vermin.  Now,  let  the  Lord  Jesus,  in  the 
first  place,  cleanse  these  great  breeders,  and  there 
will  be  given  a  nip  to  those  swarms  of  sins  that 
used  to  be  committed  in  such  places  throughout 
the  town,  house,  or  family,  where  such  sin-breeding 
persons  used  to  be. 

I  speak  by  experience.  I  was  one  of  these  lousy 
ones,  one  of  these  great  sin-breeders  ;  I  infected  all 
the  youth  of  the  town  where  I  was  born,  with  all 
manner  of  youthful  vanities.  The  neighbours 
counted  me  so ;  my  practice  proved  me  so :  whei'e- 
fore  Christ  Jesus  took  me  first ;  and  taking  me  fii'st, 
the  contagion  was  much  allayed  all  the  town  over. 
When  God  made  me  sigh,  they  would  hearken,  and 
inquiringly  say,  What's  the  matter  with  John  ? 
They  also  gave  their  various  opinions  of  me ;  but,  as 
I  said,  sin  cooled,  and  failed,  as  to  his  full  career. 
When  I  went  out  to  seek  the  bread  of  life,  some  of 
them  would  follow,  and  the  rest  be  put  into  a  muse* 
at  home.  Yea,  almost  the  town,  at  first,  at  times 
would  go  out  to  hear  at  the  place  where  I  found 
good  ;  yea,  young  and  old  for  a  while  had  some 
reformation  on  them ;  also  some  of  them,  perceiv- 
ing that  God  had  mercy  upon  me,  came  crying  to 
him  for  mercy  too. 

But  what  need  I  give  you  an  instance  of  poor  I ; 
I  will  come  to  Manasseh  the  king.  So  long  as  he 
was  a  ringleading  sinner,  the  great  idolater,  and 
chief  for  devilism,  the  whole  land  flowed  with 
wickedness ;  for  he  made  them  to  sin,  2  ch.  xxxiH, 
and  do  worse  than  the  heathen  that  dwelt  round 
about  them,  or  that  was  cast  out  from  before  them : 
but  when  God  converted  him,  the  whole  land  was 
reformed.  Down  went  the  groves,  the  idols,  and 
altars  of  Baal,  and  up  went  true  religion  in  much 
of  the  power  and  purity  of  it.  You  will  say.  The 
king  reformed  by  power.  I  answer,  doubtless,  and 
by  example  too ;  for  people  observe  their  leaders ; 
as  their  fathers  did,  so  did  they,  2  Ki.  xvii.  4i.  This, 
therefore,  is  another  reason  why  Jesus  would  have 
mercy  offered,  in  the  first  place,  to  the  biggest 
sinners,  because  that  is  the  best  way,  if  they 
receive  it,  most  to  weaken  the  kingdom  of  Satan, 
and  to  keep  it  poor  and  low. 

And  do  you  not  think  now,  that  if  God  would 
but  take  hold  of  the  hearts  of  some  of  the  most 
notorious  in  your  town,  in  your  family,  or  country, 
that  this  thing  would  be  verified  before  your  faces  ? 
It  would,  it  would,  to  the  joy  of  you  that  are  godly, 

*  '  A  muse;'  deep  thought.  Fii/r/u  oocatum,  '  a  brown  st-udy.' 
Bunyau  used  this  word  iu  the  s;iine  sense  in  the  first  edition 
of  '  The  Pilgrim's  Progress,'  at  the  Interpreter's  house:  '  Now 
was  Christian  somewhat  in  a  muse.'  It  was  afterwaids  altered, 
but  not  improved,  by  substitutiug  the  words,  '  iu  a  maze.' 
—Ed. 


to  the  making  of  hell  to  sigh,  to  tne  great  sup- 
pressing of  sin,  the  glory  of  Christ,  and  the  joy  of 
the  angels  of  God.t  And  ministers  should,  there- 
fore, that  this  work  might  go  on,  take  advantages 
to  persuade  with  the  biggest  sinners  to  come  iu  to 
Christ,  according  to  my  text,  and  their  commission, 
'  Beginning  at  Jerusalem. ' 

Fifth,  Jesus  Christ  would  have  mercy  oSered, 
in  the  first  place,  to  the  biggest  sinners,  because 
such,  when  converted,  are  usuallij  the  best  helps  in 
the  church  against  temptations,  and  fittest  for  ilue 
support  of  the  feeble-minded  there. 

Hence,  usually,  you  have  some  such  in  the 
first  plantation  of  churches,  or  quickly  upon  it. 
Churches  would  do  but  sorrily,  if  Christ  Jesus  did 
not  put  such  converts  among  them ;  they  are  the 
monuments  and  mirrors  of  mercy.  The  very  sight 
of  such  a  sinner  iu  God's  house,  yea,  the  very 
thought  of  him,  where  the  sight  of  him  cannot  be 
had,  is  ofttimes  greatly  for  the  help  of  the  faith  of 
the  feeble. 

When  the  churches,  saith  Paul,  that  were  in 
Judea,  heard  this  concerning  me,  that  he  which 
persecuted  them  in  time  past,  now  preached  the 
faith  which  once  he  destroyed,  '  they  glorified  God 
in  me.'  Ga.  i.  20-24.  '  Glorified  God.'  How  is  that  ? 
Why,  they  praised  him,  and  took  courage  to  believe 
the  more  iu  the  mercy  of  God ;  for  that  he  had  had 
mercy  on  such  a  great  sinner  as  he.  They  glorified 
God  'in  me;'  they  wondered  that  grace  should  be 
so  rich,  as  to  take  hold  of  such  a  wretch  as  I  was ; 
and  for  my  sake  believed  iu  Christ  the  more. 

There  are  two  things  that  great  sinners  are 
acquainted  with,  when  they  come  to  divulge  them 
to  the  saints,  that  are  a  great  relief  to  their  faith. 
1.  The  contests  that  they  usually  have  with  the 
devil  at  their  parting  with  him.  2.  Their  know- 
ledge of  his  secrets  in  his  workings. 

1.  For  first,  Tlie  biggest  sinners]:  have  usually 
great  contests  with  the  devil  at  their  partings ;  and 
this  is  an  help  to  saints :  for  ordinary  saints  find 
afterwards  what  the  vile  ones  find  at  first,  but 
when,  at  the  opening  of  hearts,  the  one  finds  him- 
self to  be  as  the  other — the  one  is  a  comfort  to  the 
other.  The  lesser  sort  of  sinners  find  but  little  of 
this,  till  after  they  have  been  some  time  in  profes- 
sion; but  the  vile  man  meets  with  his  at  the 
beginning.  Wherefore  he,  Avhen  the  other  is  down, 
is  ready  to  tell  that  he  has  met  with  the  same 
before ;  for,  I  say,  he  has  had  it  before.  Satan  is 
loath  to  part  with  a  great  sinner.  '  Wiiat,  my  true 
servant,'  quoth  he,  *  my  old  servant,  wilt  thou  for- 
sake me  now  ?  Having  so  often  sold  thyself  to  me 
to  work  wickedness,  wilt  thou  forsake  me  now  ? 

t  Among  all  the  wondrous  sights  that  angels  witness,  cue 
gives  them  peculiar  joy  —  it  is  the  poor  penitent  prodigal 
returning  to  God,  Luke  xv.  10. — Ei).  .     ^ 

+  Tills  was  printed  iu  the  first  edition,  '  the  biggest  sms. 

—  Ed. 


80 


THE  JERUSALEM  SINNER  SAVED; 


Thou  horrible  wrctcli,  dost  not  know,  that  thou 
has  sinned  tlnsclf  beyond  the  reach  of  grace,  and 
dost  thou  think  to  find  mercy  now  ?  Art  not  thou 
a  murderer,  a  thief,  a  harlot,  a  witch,  a  sinner  of 
the  greatest  size,  and  dost  thou  look  for  mercy 
now  ?  Dost  thou  think  that  Christ  will  foul  his 
fin'^-ers  with  thee  ?  It  is  enough  to  make  angels 
blush,  saitli  Satan,  to  see  so  vile  a  one  knock  at 
heaven-gates  for  mercy,  and  wilt  thou  he  so  abom- 
inably bokl  to  do  it  ?'*  Thus  Satan  dealt  Avith  me, 
says  the  great  sinner,  when  at  first  I  came  to  Jesus 
Christ.  And  what  did  you  reply  ?  saith  the  tempted. 
Why,  I  granted  the  whole  charge  to  be  true,  says 
the  other.  And  what,  did  you  despair,  or  how  ? 
No,  saith  he,  I  said,  I  am  Magdalene,  I  am  Zac- 
cheus,  I  am  the  thief,  I  am  the  harlot,  I  am  the 
publican,  I  am  the  prodigal,  and  one  of  Christ's 
murderers ;  yea,  worse  than  any  of  these ;  and  yet 
God  was  so  far  off  from  rejecting  of  me,  as  I  found 
afterwards,  that  there  was  music  and  dancing  in 
his  house  for  me,  and  for  joy  that  I  was  come  home 
unto  him.  0  blessed  be  God  for  grace  (says  the 
other),  for  then,  I  hope,  there  is  favour  for  me. 
Yea,  as  I  told  you,  such  a  one  is  a  continual  spec- 
tacle in  the  church,  for  every  one  by  to  behold 
God's  grace  and  wonder  by. 

2.  And  as  for  the  secrets  of  Satan,  such  as  are 
suggestions  to  question  the  being  of  God,  the  truth 
of  his  Word,  and  to  be  annoyed  with  devilish  blas- 
phemies ;  none  more  acquainted  with  these  than 
the  biggest  sinners  at  their  conversion ;  wherefore 
thus  also  they  are  prepared  to  be  helps  in  the 
church  to  relieve  and  comfort  the  other. 

I  might  also  here  tell  you  of  the  contests  and 
battles  that  such  are  engaged  in,  wherein  they  find 
the  buffetings  of  Satan,  above  any  other  of  the 
saints.  At  which  time  Satan  assaults  the  soul  with 
darkness,  fears,  friglitful  thoughts  of  apparitions ; 
now  they  sweat,  pant,  cry  out,  and  struggle  for  life. 
The  angels  now  come  down  to  behold  the  sight, 
and  rejoice  to  see  a  bit  of  dust  and  ashes  to  over- 
come principahties  and  powers,  and  might,  and 
dominions.  But,  as  I  said,  when  these  come  a 
little  to  be  settled,  they  are  prepared  for  helps  for 
others,  and  are  great  comforts  unto  them.  Their 
great  sins  give  encouragement  to  the  devil  to  assault 
them  ;  and  by  these  temptations  Christ  takes  advan- 
tage to  make  them  the  more  helpful  to  the  churches. 
The  biggest  sinner,  when  he  is  converted,  and 
comes  into  the  church,  says  to  them  all,  by  his  very 
coming  in.  Behold  me,  all  you  that  are  men  and 
•women  of  a  low  and  timorous  spirit,  you  whose 
hearts  are  narrow,  for  that  you  never  had  the 
advantage  to  know,  because  your  sins  are  few,  the 
largeness  of  the  grace  of  God.     Behold,  I  say,  in 

•  How  8trong;ly  does  this  dialogue  bring  to  our  recollection 
that  between  Christian  and  Ap,)lljon  in  'The  Pi]"Tim's  Pro- 
gress ?* — Eo. 


me,  the  exceeding  riches  of  his  grace  !  I  am  a 
pattern  set  forth  before  your  faces,  on  whom  you 
may  look  and  take  heart.  This,  1  say,  the  great 
sinner  can  say,  to  the  exceeding  comfort  of  all  the 
rest.  Wlierefore,  as  I  have  hinted  before,  when 
God  intends  to  stock  a  place  with  saints,  and  to 
make  tiiat  place  excellently  to  flourish  with  the 
riches  of  his  grace,  he  usually  begins  with  the  con- 
version of  some  of  the  most  notorious  thereabouts, 
and  lays  them,  as  an  example,  to  allure  others,  and 
to  build  up  when  they  are  converted.  It  was  Paul 
that  must  go  to  the  Gentiles,  because  Paul  was 
the  most  outrageous  of  aU  the  apostles,  in  the  time 
of  his  imregeneracy.  Yea,  Peter  must  be  he,  that 
after  his  horrible  fall,  was  thought  fittest,  when 
recovered  again,  to  comfort  and  strengthen  his 
brethren.     See  Lu.  xxii.  3i,  32. 

Some  must  be  pillars  in  God's  house ;  and  if 
they  be  pillars  of  cedar,  they  must  stand  while  they 
are  stout  and  sturdy  sticks  in  the  forest,  before 
they  are  cut  down,  and  planted  or  placed  there.  No 
man,  Avhen  he  buildeth  his  house,  makes  the  prin- 
cipal parts  thereof  of  weak  or  feeble  timber ;  for 
how  could  such  bear  up  the  rest  ?  but  of  great  and 
able  wood.  Christ  Jesus  also  goeth  this  way  to 
work  ;  he  makes  of  the  biggest  sinners  bearers  and 
supporters  to  the  rest.  This,  then,  may  serve  for 
another  reason,  why  Jesus  Christ  gives  out  in  com- 
mandment, that  mercy  should,  in  the  first  place, 
be  offered  to  the  biggest  sinners,  because  such, 
when  converted,  are  usually  the  best  helps  in  the 
church  against  temptations,  and  fittest  for  the 
support  of  the  feeble-minded  there. 

Sixth,  Another  reason  why  Jesus  Christ  would 
have  mercy  offered,  in  the  first  place,  to  the  biggest 
sinners,  is,  because  thei/,  when  converted,  are  apt  to 
love  Mm  most. 

This  agrees  both  with  Scripture  and  reason. 
Scripture  says  so.  To  whom  much  is  forgiven, 
the  same  loveth  much.  'To  whom  little  is  forgiven, 
the  same  loveth  little.'  Ln.  vii.  47.  Reason  says  so: 
for  as  it  would  be  the  unreasonablest  thing  in  the 
world  to  render  hatred  for  love,  and  contempt  for 
forgiveness ;  so  it  would  be  as  ridiculous  to  think, 
that  the  reception  of  a  little  kindness  shoidd  lay 
the  same  obligations  upon  the  heart  to  love  as  the 
reception  of  a  great  deal,  I  woidd  not  disparage 
the  love  of  Christ ;  I  know  the  least  drachm  of  it, 
when  it  reaches  to  forgiveness,  is  great  above  all 
the  world ;  but  comparatively,  there  are  greater 
extensions  of  the  love  of  Christ  to  one  than  to 
another.  He  that  has  most  sin,  if  forgiven,  is 
partaker  of  the  greatest  love,  of  the  greatest 
forgiveness. 

I  know  also,  that  there  are  some,  that  from  this 
very  doctrine  say,  '  Let  us  do  evil  that  good  may 
come;'  and  that  turn  the  grace  of  our  God  into 
lasciviousness.  But  I  speak  not  of  these ;  these 
will  neither  be  ruled  by  grace  nor  reason.     Grace 


OK,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN 


81 


would  teacli  tlicm,  if  they  knew  it,  to  tlen}'^  ungodly 
courses ;  and  so  would  reason  toOj  if  it  could  truly 
sense  the  love  of  God.  Tit.  u.  ii,  12.  Ro.  xii.  1. 

Doth  it  look  like  what  hath  any  coherence  Avith 
reason  or  mercy,  for  a  man  to  abuse  his  friend? 
Because  Christ  died  for  men,  shall  I  therefore  spit 
in  his  face?  The  bread  and  water  that  was  given 
by  Elisha  to  his  enemies,  that  came  into  the  land 
of  Israel  to  take  him,  had  so  much  influence  upon 
their  minds,  though  heathens,  that  they  returned  to 
their  homes  without  hurting  him  ;  yea,  it  kept  them 
from  coming  again  in  a  hostile  manner  into  the 
coasts  of  Israel.  2  Ki.  vi.  19-23. 

But  to  forbear  to  illustrate,  till  anon.  One  rea- 
son why  Christ  Jesus  shows  mercy  to  sinners,  is, 
that  he  might  obtain  their  love,  that  he  may  remove 
their  base  affections  from  base  objects  to  himself. 
Now,  if  he  loves  to  be  loved  a  little,  he  loves  to  be 
loved  much ;  but  there  is  not  any  that  are  capable 
of  loving  much,  save  those  that  have  much  forgiven 
them.  Hence  it  is  said  of  Paul,  that  he  laboured 
more  than  them  aU ;  to  wit,  with  a  labour  of  love, 
because  he  had  been  by  sin  more  vile  against  Christ 
than  they  all.  1  Co.  xv.  He  it  was  that  'persecuted 
the  church  of  God,  and  wasted  it.'  Ga.  i.  13.  He  of 
them  all  was  the  only  raving  bedlam  against  the 
saints.  'And  being  exceeding  mad,'  says  he, 
'  against  them,  I  persecuted  th€7n  even  unto  strange 
cities.'  Ac  ixvL  11.  This  raving  bedlam,  that  once 
was  so,  is  he  that  now  says,  I  laboured  more  than 
them  all,  moi-e  for  Christ  than  them  all.  But  Paul, 
what  moved  thee  thus  to  do?  The  love  of  Christ, 
says  he.  It  was  not  I,  but  the  grace  of  God  that 
was  with  me.  As  who  should  say,  0  grace !  It  was 
such  grace  to  save  me!  It  was  such  marvellous 
grace  for  God  to  look  down  from  heaven  upon  me, 
and  that  secured  me  from  the  wrath  to  come,  that 
I  am  captivated  with  the  sense  of  the  riches  of  it. 
Hence  I  act,  hence  I  labour ;  for  how  can  I  other- 
Avise  do,  since  God  not  only  separated  me  from  my 
sins  and  companions,  but  separated  all  the  powers 
of  my  soul  and  body  to  his  service?  I  am,  there- 
fore, prompted  on  by  this  exceeding  love  to  labour 
as  I  have  done  ;  yet  not  I,  but  the  grace  of  God  with 
me.  Oh  I  I  shall  never  forget  his  love,  nor  the  cir- 
cumstances under  Avliich  I  was,  when  his  love  laid 
hold  upon  me.  I  was  going  to  Damascus  with  let- 
ters from  the  high-priest,  to  make  havoc  of  God's 
people  there,  as  I  had  made  havoc  of  them  in  other 
places.  These  bloody  letters  Avere  not  imposed 
upon  me.  I  Avent  to  the  high-priest  and  desired 
them  of  him,  and  yet  he  saved  me !  Ac.  ix.  1,  2.  I  Avas 
one  of  the  men,  of  the  chief  men,  that  had  a  hand 
in  the  blood  of  his  martyr  Stephen ;  yet  he  had 
mercy  upon  me!  When  I  was  at  Damascus,  I 
stuuk*  so  horribly  like  a  blood-sucker,  that  I  be- 

*  'I  stuuck,'  in  the  oripnal  edition,  probably  meant,  'I 
stuck;'  but  all  tliu  later  edilious  have,  'I  stunt.' — Ed. 
VOL.  I. 


came  a  terror  to  all  thereabout.  Yea,  Ananla.s, 
good  man,  made  intercession  to  my  Lord  against  me; 
yet  he  Avould  liaA-e  mercy  upon  me,  yea,  joined 
mercy  to  mercy,  until  he  had  made  me  a  monument 
of  grace.  He  made  a  saint  of  me,  and  persuaded 
me  that  my  transgressions  were  forgiven  me. 

When  I  began  to  preach,  those  that  heard  me 
were  amazed,  and  said,  '  Is  not  this  he  that  de- 
stroyed them  that  called  on  this  name  in  Jerusalem, 
and  came  hither  for  that  intent,  that  he  might  bring 
them  bound  to  the  high-priest?'  Hell  doth  know 
that  I  Avas  a  sinner ;  heaven  doth  know  that  I  was 
a  sinner ;  the  world  also  knows  that  I  was  a  sinner, 
a  sinner  of  the  greatest  size  ;  but  I  obtained  mercy. 
Ac.  ix,  20, 21.  Shall  not  this  lay  obligation  upon  me  ? 
Is  not  love  of  the  greatest  force  to  oblige  ?  Is  it  not 
strong  as  death,  cruel  as  the  grave,  and  hotter  than 
the  coals  of  juniper?  Hath  it  not  a  most  A'ehement 
flame?  Can  the  Avaters  quench  it?  can  the  floods 
droAvn  it  ?  I  am  under  the  force  of  it,  and  this  is  my 
continual  cry.  What  shall  I  render  to  the  Lord  for 
all  the  benefits  Avhich  he  has  bestoAved  upon  me? 

Aye,  Paul !  this  is  something ;  thou  speakest  like 
a  man,  like  a  man  affected,  and  carried  away  with 
the  love  and  grace  of  God.  Now,  this  sense,  and 
this  affection,  and  this  labour,  giveth  to  Christ  the 
love  that  he  looks  for.  But  he  might  have  con- 
verted tAventy  little  sinners,  and  yet  not  found,  for 
grace  bestOAved,  so  much  love  in  them  all.  I  Avon- 
der  hoAV  far  a  man  might  go  among  the  converted 
sinners  of  the  smaller  size,  before  he  could  find  one 
that  so  much  as  looked  anything  this  Avay  Avard. 
Where  is  he  that  is  thus  under  pangs  of  love  for 
the  grace  bestoAved  upon  him  by  Jesus  Christ? 
Excepting  only  some  fcAV,  you  may  Avalk  to  the 
AA'orld's  end,  and  find  none.  But,  as  I  said,  some 
there  are,  and  so  there  have  been  in  every  age  of 
the  church,  great  sinners,  that  have  had  much  for- 
given them  ;  and  they  love  much  upon  this  account. 
Jesus  Christ,  therefore,  knows  Avhat  he  doth,  Avhen 
he  lays  hold  on  the  hearts  of  sinners  of  the  biggest 
size.  He  kiioAvs  that  such  an  one  Avill  love  more 
than  many  that  have  not  sinned  half  their  sins. 

I  Avill  tell  you  a  story  that  I  have  read  of  Martha 
and  Mary ;  the  name  of  the  book  I  have  forgot ;  I 
mean  of  the  book  in  Avhieh  I  found  the  relation ; 
but  the  thing  Avas  thus : — 

Martha,  saith  my  author,  Avas  a  very  holy  woman, 
miich  like  Lazarus,  her  brother ;  but  Mary  Avas  a 
loose  and  Avanton  creature ;  Martha  did  seldom 
miss  good  sermons  and  lectures,  Avhen  she  could 
come  at  them  in  Jerusalem ;  but  Mary  Avould  fre- 
quent the  house  of  sports,  and  the  company  of  the 
vilest  of  men  for  lust.  And  though  Martha  had 
often  desired  that  her  sister  Avould  go  Avith  her  to 
hear  her  preachers,  yea,  had  often  entreated  her 
Avith  tears  to  do  it,  yet  could  she  never  prevail ;  for 
still  Mary  Avould  make  her  excuse,  or  reject  her 
with  disdain,  for  her  zeal  and  preciseness  iu  religion. 


83 


THE  JERUSALEM  SINNER  SAVED; 


After  ]\raitlia  had  waited  long,  tried  many  ways 
to  Lring  her  sister  to  good,  and  all  proved  ineffec- 
tual, at  last  she  comes  upon  her  thus:  'Sister,' 
quoth  she,  '  I  pray  thee  go  with  me  to  the  temple 
to-day,  to  hear  one  preach  a  sermon.'  *  What  kind 
of  preacher  is  he  ?'  said  she.  Martha  replied,  '  It  is 
one  Jesus  of  Nazareth  ;  he  is  the  handsomest  man 
that  ever  you  saw  with  your  eyes.  Oh !  he  shines 
in  heauty,  and  is  a  most  excellent  preacher.' 

Now,  what  does  Mary,  after  a  little  pause,  hut 
goes  up  into  her  chamber,  and,  with  her  pins  and  her 
clouts,*  decks  up  herself  as  fine  as  her  fingers  could 
make  her.  This  done,  away  she  goes,  not  with 
her  sister  Martha,  hut  as  much  unobserved  as  she 
could,  to  the  sermon,  or  rather  to  see  the  preacher. 

The  hour  and  preacher  being  come,  and  she 
having  observed  whereabout  the  preacher  would 
stand,  goes  and  sets  herself  so  in  the  temple,  that 
she  might  be  sure  to  have  the  full  view  of  this 
excellent  person.  So  he  comes  in,  and  she  looks, 
and  the  first  glimpse  of  his  person  pleased  her. 
Well,  Jesus  addresseth  himself  to  his  sermon,  and 
she  looks  earnestly  on  him. 

Now,  at  that  time,  saith  my  author,  Jesus 
preached  about  the  lost  sheep,  the  lost  groat,  and 
the  prodigal  child.  And  when  he  came  to  show 
what  care  the  shepherd  took  for  one  lost  sheep,  and 
how  the  woman  swept  to  find  her  piece  which  was 
lost,  and  what  joy  there  was  at  their  finding,  she 
began  to  be  taken  by  the  ears,  and  forgot  what  she 
came  about,  musing  what  the  preacher  would  make 
of  it.  But  when  he  came  to  the  application,  and 
showed,  that  by  the  lost  sheep,  was  meant  a  great 
sinner;  by  the  shepherd's  care,  was  meant  God's 
love  for  great  sinners  ;  and  that  by  the  joy  of  the 
neighbours,  was  showed  what  joy  there  was  among 
the  angels  in  heaven  over  one  great  sinner  that  re- 
penteth  ;  she  began  to  be  taken  by  the  heart.  And 
as  he  spake  these  last  words,  she  thought  he  pitched 
his  innocent  eyes  just  upon  her,  and  looked  as  if  he 
spake  what  was  now  said  to  her:  wherefore  her 
heart  began  to  tremble,  being  shaken  with  afi"ection 
and  fear ;  then  her  eyes  ran  down  with  tears  apace ; 
wherefore  she  was  forced  to  hide  her  face  with  her 
handkerchief,  and  so  sat  sobbing  and  crying  all 
the  rest  of  the  sermon. 

Sermon  being  done,  up  she  gets,  and  away  she 
goes,  and  withal  inquired  where  this  Jesus  the 
l.reaeher  dined  that  day?  and  one  told  her.  At  the 
house  of  Simon  the  Pharisee.  So  away  goes  she, 
first  to  her  chamber,  and  there  strips  herself  of  her 
wanton  attire ;  then  falls  upon  her  knees  to  ask  God 
forgiveness  for  all  her  wicked  life.  This  done,  in  a 
modest  dress  she  goes  to  Simon's  house,  where  she 
finds  Jesus  sat  at  dinner.  So  she  gets  behind  him, 
and  weeps,  and  drops  lier  tears  upon  his  feet  like 
ram,  and  washes  them,  and  wipes  them  with  the 

•  '  Qonts;'  patches,  Josh.  ix.  5. 


hair  of  her  head.  She  also  kissed  his  feet  witli  her 
lips,  and  anointed  them  Avith  ointment.  When 
Simon  the  Pharisee  perceived  what  the  woman  did, 
and  being  ignorant  of  what  it  was  to  be  forgiven 
much  (for  he  never  was  forgiven  more  than  fifty 
pence),  he  began  to  think  within  himself,  that  he 
had  been  mistaken  about  Jesus  Christ,  because  he 
suffered  such  a  sinner  as  this  woman  was,  to  touch 
him.  Surely,  quoth  he,  this  man,  if  he  were  a  pro- 
phet, would  not  let  this  woman  come  near  him,  for 
she  is  a  town-sinner ;  so  ignorant  are  all  self-righ- 
teous men  of  the  way  of  Christ  with  sinners.  But, 
lest  Mary  should  be  discouraged  with  some  clownish 
carriage  of  this  Pharisee,  and  so  desert  her  good 
beginnings,  and  her  new  steps  which  she  now  had 
begun  to  take  towards  eternal  life,  Jesus  began  thus 
with  Simon:  '  Simon,'  saith  he,  *  I  have  somewhat 
to  say  unto  thee.  And  he  saith,  Master,  say  on. 
There  was,'  said  Jesus,  '  a  certain  creditor  which 
had  two  debtors  ;  the  one  owed  five  hundred  pence, 
and  the  other  fifty.  And  when  they  had  nothing 
to  pay,  he  frankly  forgave  them  both.  Tell  me, 
therefore,  which  of  them  will  love  him  most  ?  Simon 
answered,  and  said,  I  suppose  that  he,  to  whom  he 
forgave  most.  And  he  said  unto  him,  Thou  hast 
rightly  judged.  And  he  turned  to  the  woman,  and 
said  unto  Simon,  Seest  thou  this  woman  ?  I  entered 
into  thine  house,  thou  gavest  me  no  water  for  my 
feet ;  but  she  hath  washed  my  feet  with  tears,  and 
wiped  Ihem  with  the  hairs  of  her  head.  Thou  gavest 
me  no  kiss ;  but  this  woman,  since  the  time  I  came 
in,  hath  not  ceased  to  kiss  my  feet.  My  head  with 
oil  thou  didst  not  anoint,  but  this  woman  hath 
anointed  my  feet  with  ointment.  Wherefore,  I  say 
unto  her.  Her  sins,  which  are  many,  are  forgiven, 
for  she  loved  much  ;  but  to  whom  little  is  forgiven, 
the  same  loveth  little.  And  he  said  unto  her,  Thy 
sins  are  forgiven. '  Lu.  vii.  36-^8. 

Thus  you  have  the  story.  If  I  come  short  in  any 
circumstance,  I  beg  pardon  of  those  that  can  correct 
me.  It  is  three  or  four  and  twenty  years  since  I 
saw  the  book ;  yet  1  have,  as  far  as  my  memory 
will  admit,  given  you  the  relation  of  the  matter. 
However,  Luke,  as  you  see,  doth  here  present  you 
with  the  substance  of  the  whole,  t 

Alas!  Christ  Jesus  has  but  little  thanks  for  the 
saving  of  little  sinners.  '  To  whom  little  is  for- 
given, the  same  loveth  little.'  He  gets  not  water 
for  his  feet,  by  his  saving  of  such  sinners.  There 
are  abundance  of  dry-eyed  Christians  in  the  world, 
and  abundance  of  dry-eyed  duties  too ;  duties  that 
never  were  wetted  with  the  tears  of  contrition  and 


t  I  cannot  discover  in  what  hook  Bunyan  read  this  legend; 
it  is  not  in  the  Golden  Legend,  or  any  of  my  monkish  authors. 
It  was  a  generally  received  opinion,  among  the  ancients,  that 
Mary  Magdalene  was  sister  to  Lazarus ;  hut  the  means  of  her 
conversion  is  not  known.  The  story  here  related  is  possible, 
and  even  probable ;  but  it  has  no  foundation  in  the  inspired 
writings,  nor  in  ancient  authors. — Ed. 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


83 


lepentance,  nor  ever  sweetened  with  the  great  sin- 
ner's box  of  ointment.  And  the  reason  is,  such  sin- 
ners liave  not  great  sins  to  be  saved  from ;  or,  if 
they  have,  they  look  upon  them  in  tlie  diminishing 
glass  of  the  holy  law  of  God.*  But,  I  rather  believe, 
that  the  professors  of  our  days  want  a  due  sense  of 
what  they  are;  for,  verily,  for  the  generality  of  them, 
both  before  and  since  conversion,  they  have  been 
sinners  of  a  lusty  size.  But  if  their  eyes  be  holden, 
if  convictions  are  not  shown,  if  their  knowledge  of 
their  sins  is  but  like  to  the  eye-sight  in  twilight ; 
the  heart  cannot  be  affected  with  that  grace  that 
has  laid  hold  on  the  man  ;  and  so  Christ  Jesus  sows 
much,  and  has  little  coming  in.  Wherefore  his 
way  is  ofttimes  to  step  out  of  the  way,  to  Jericho, 
to  Samaria,  to  the  country  of  the  Gadarenes,  to  the 
coasts  of  Tyre  and  Sidon,  and  also  to  Jlount  Cal- 
vary, that  he  may  lay  hold  of  such  kind  of  sinners 
as  will  love  him  to  his  liking.  Lu.  xix.  i— ii;  Ja.  w.  3-11; 

Mar.  V.  1—20  ;  Mat.  xv.  21—29  ;  Lu.  xxiii.  33—43. 

But  thus  much  for  the  sixth  reason,  why  Christ 
Jesus  would  have  mercy  offered,  in  the  first  place, 
to  the  biggest  sinners,  to  wit,  because  such  sin- 
ners, when  converted,  are  apt  to  love  him  most. 
The  Jerusalem  sinners  were  they  that  outstripped, 
when  they  were  converted,  in  some  things,  all  the 
churches  of  the  Gentiles.  They  *  were  of  one 
heart,  and  of  one  soul :  neither  said  any  of  them 
that  aught  of  the  things  which  he  possessed  was 
his  own.'  *  Neither  was  there  any  among  them 
that  lacked:  for  as  many  as  were  possessors  of 
lauds  or  houses  sold  them,  and  brought  the  prices 
of  the  things  that  were  sold,  and  laid  tiiem  down 
at  the  apostles'  feet,'  <kc.  Ac.  iv.  32,  35.  Now,  show 
me  such  another  pattern,  if  you  can.  But  why  did 
these  do  thus  ?  Oh  !  they  were  Jerusalem  sin- 
ners. These  were  the  men  that,  but  a  little  before, 
had  killed  the  Prince  of  life ;  and  those  to  whom 
he  did,  that  notwithstanding,  send  the  first  ofier 
of  grace  and  mercy.  And  the  sense  of  this  took 
them  up  betwixt  the  earth  and  the  heaven,  and 
carried  them  on  in  such  ways  and  methods  as 
could  never  be  trodden  by  any  since.  They  talk 
of  the  church  of  Rome,  and  set  her,  in  her  primi- 
tive state,  as  a  pattern  and  mother  of  churches ; 
when  the  truth  is,  they  were  tbe  Jerusalem  sin- 
ners, when  converts,  that  out-did  all  the  churches 
that  ever  were. 

Seventh,  Christ  Jesus  would  have  mere}'  ofi'ered, 
in  the  first  place,  to  the  biggest  sinners,  because 
grace,  lohen  it  is  received  hy  sueh,  finds  matter  to 
kindle  upon  vwre  fredy  t/uxn  it  finds  in  oilier 
sinners. 

*  Thus  Zaceheus  said :  '  Behold,  I,ord,  the  half  of  my  goods 
I  give  to  the  poor;  and  if  I  have  taken  anything  from  any 
raan,  by  false  accusation,  I  restore  fourfold.'  The  law  of  God 
requires  us,  dim-sighted  as  we  are,  to  see  our  sins  in  their  real 
magnitude,  hut  the  perversity  of  man  turns  the  telescope  to 
diminish  them. — £u. 


Great  sinners  are  like  the  dry  wood,  or  like  great 
candles,  which  burn  best  and  shine  with  biggest 
light.  I  lay  not  this  down,  as  I  did  those  reasons 
before,  to  show,  that  when  great  sinners  are  con- 
verted, they  will  be  encouragement  to  others, 
though  that  is  true ;  but  to  show,  that  Christ  has 
a  delight  to  see  grace,  the  grace  we  receive,  to 
shine.  We  love  to  see  thliifjs  that  bear  a  o-ood 
gloss ;  yea,  we  choose  to  buy  such  kind  of  matter 
to  work  upon,  as  will,  if  wrought  up  to  what  we 
intend,  cast  that  lustre  that  we  desire.  Candles 
that  burn  not  bright,  we  like  not;  wood  that  is 
green  will  rather  smother,  and  sputter,  and  smoke, 
and  crack,  and  flounce,  than  cast  a  brave  light 
and  a  pleasant  heat ;  wherefore  great  folks  care 
not  much,  not  so  much,  for  such  kind  of  things, 
as  for  them  that  will  better  answer  their  ends. 

Hence  Christ  desires  the  biggest  sinner;  in  him 
there  is  matter  to  work  by,  to  wit,  a  great  deal  of 
sin ;  for  as  by  the  tallow  of  the  candle,  the  fire 
takes  occasion  to  burn  the  brighter;  so,  by  the 
sin  of  the  soid,  grace  takes  occasion  to  shine  the 
clearer.  Little  candles  shine  but  little,  for  there 
wanteth  matter  for  the  fire  to  work  upon ;  but  in 
the  great  sinner,  here  is  more  matter  for  grace  to 
work  by.  Faith  shines,  when  it  Avorketh  towards 
Christ,  through  the  sides  of  many  and  great  trans- 
gressions, and  so  does  love,  for  that  much  is  for- 
given. And  what  matter  can  be  found  in  the  soul 
for  humility  to  work  by  so  well,  as  by  a  sight  that 
I  have  been  and  am  an  abominable  sinner  ?  And 
the  same  is  to  be  said  of  patience,  meekness, 
gentleness,  self-denial,  or  of  any  other  grace. 
Grace  takes  occasion,  by  the  vileness  of  the  man, 
to  shine  the  more ;  even  as  by  the  ruggedness  of 
a  very  strong  distemper  or  disease,  the  virtue  of 
the  medicine  is  best  made  manifest.  '  Where  sin 
abounded,  grace  did  much  more  abound.'  Ro.  v.  20. 
A  black  string  makes  the  neck  look  whiter ;  great 
sins  make  grace  burn  clear.  Some  say,  when 
grace  and  a  good  nature  meet  together,  they  do 
make  shining  Christians ;  but  I  say,  when  grace 
and  a  great  sinner  meet,  and  when  grace  shall 
subdue  that  great  sinner  to  itself,  and  shall  operate 
after  its  kind  in  the  soul  of  that  great  sinner,  then 
we  have  a  shining  Christian ;  witness  all  those  of 
whom  mention  was  made  before. 

Abraham  was  among  the  idolaters  when  in  the 
land  of  Assyria,  and  served  idols,  with  his  kin- 
dred, on  the  other  side  of  the  flood.  Jos.  liiv.  2.  Ge. 
xi.  31.  But  who,  when  called,  was  there  in  the 
world,  in  whom  grace  shone  so  bright  as  in  him  ? 
The  Thessalonians  were  idolaters  before  the  Word 
of  God  came  to  them  ;  but  when  they  had  received 
it,  they  became  examples  to  all  that  did  believe  in 
Macedonia  and  Achaia.  1  Th.  i.  6-10. 

God  the  Father,  and  Jesus  Christ  his  Son,  are 
for  having  things  seen  ;  for  having  the  Word  of  life 
held  forth.     They  light  not  a  caudle  that  it  might 


84 


THE  JERUSALEM  SINNER  SAVED; 


be  put  under  a  bushel,  or  under  a  bed,  but  on  a 
candlestick,  that   all   that  come  in  may  see   the 

light.    Mat.  V.  15.    Mar.  iv.  21.    Lu.  rai.  16 ;  xi.  33.       And,    I 

say,  as  I  said  before,  in  whom  is  it,  light,  like  so 
to  shine,  as  in  the  souls  of  great  sinners  ? 

When  the  Jewish  Pharisees  dallied  with  the 
f'ospcl,  Christ  threatened  to  take  it  from  them, 
and  to  give  it  to  the  barbarous  heathens  and 
idolaters.  Why  so  ?  For  they,  saith  he,  will 
bring  forth  the  fruits  thereof  in  their  season.* 
•  Therefore  say  1  unto  you,  The  kingdom  of  God 
shall  be  taken  from  you,  and  given  to  a  nation 
bringing  forth  the  fruits  thereof. '  Mat.  xxL  43. 

I  have  often  marvelled  at  our  youth,  and  said 
in  my  heart.  What  should  be  the  reason  that  they 
(ihould  be  so  generally  at  this  day  debauched  as 
they  are  ?  For  they  are  now  profane  to  amaze- 
ment ;  and  sometimes  I  have  thought  one  thing, 
and  sometimes  another ;  that  is,  why  God  should 
suffer  it  so  to  be  ?  At  last  I  have  thought  of 
this:  How  if  the  God,  whose  ways  are  past  finding 
out,  should  sutfer  it  so  to  be  now,  that  he  might 
make  of  some  of  them  the  more  glorious  saints 
hereafter.  I  know  sin  is  of  the  devil,  but  it  cannot 
work  in  the  world  without  permission :  and  if  it 
happens  to  be  as  1  have  thought,  it  will  not  be 
the  first  time  that  God  the  Lord  hath  caught  Satan 
in  his  own  design.  For  my  part,  I  believe  that 
the  time  is  at  hand,  that  we  shall  see  better  saints 
in  the  world  than  has  been  seen  in  it  this  many  a 
day.  And  this  vileness,  that  at  present  does  so 
much  swallow  up  our  youth,  is  one  cause  of  my 
thinking  so ;  for  out  of  them,  for  from  among 
them,  when  God  sets  to  his  hand,  as  of  old,  you 
shall  see  what  penitent  ones,  what  trembling  ones, 
and  what  admirers  of  grace,  will  be  found  to  pro- 
fess the  gospel  to  the  glory  of  God  by  Christ. 

Alas !  we  are  a  company  of  worn-out  Christians; 
our  moon  is  in  the  wane  ;  we  are  much  more  black 
than  white,  more  dark  than  light ;  we  shine  but  a 
little ;  grace  in  the  most  of  us  is  decayed.  But  I 
say,  when  they  of  these  debauched  ones  that  are 
to  be  saved  shall  be  brought  in — when  these  that 
look  more  like  devils  than  men  shall  be  converted 
to  Christ  (and  1  believe  several  of  them  will),  then 
will  Christ  be  exalted,  grace  adored,  the  Word 
prized,  Zion's  path  better  trodden,  and  men  in  the 
jmrsuit  of  their  own  salvation,  to  the  amazement 
uf  them  that  are  left  behind. 

Just  before  Christ  came  into  the  flesh,  the  world 
was  degenerated  as  it  is  now :  the  generality  of 
the  men  in  Jerusalem  were  become  either  hifh 
and  famous  for  hypocrisy,  or  filthy,  base  in  their 
lives.  The  devil  also  was  broke  loose  in  hideous 
manner,  and  had  taken  possession  of  many:  yea. 


*  'The  friends  thereof  in  their  reason'  were  tlie  words  used 
in  t)ie  first  three  editions  Ly  Biinyan.  After  his  deeease,  they 
were  altered,  in  16'J7,  in  a  second  third  edition,  and  this  eorrec- 
tion  has  been  continued  iu  t\^r^  subsequent  ijiipression. — Ea. 


I  believe,  that  there  was  never  generation  before 
nor  since,  that  could  produce  so  many  possessed 
with  devils,  deformed,  lame,  blind,  and  infected 
with  monstrous  diseases,  as  that  generation  could. 
But  what  was  the  reason  thereof,  I  mean  the 
reason  from  God  ?  Why,  one — and  we  may  sum 
up  more  in  that  answer  that  Christ  gave  to  his 
disciples  concerning  him  that  was  born  blind — ■ 
was,  that  '  the  works  of  God  should  be  made 
manifest '  in  them,  and  '  that  the  Son  of  God 
might  be  glorified  thereby.'  Jn.  ix.  2,  3;  xi  4. 

Now,  if  these  devils  and  diseases,  as  they  pos- 
sessed men  then,  were  to  make  way  and  work  for 
an  approaching  to  Christ  in  person,  and  for  the 
declaring  of  his  power,  why  may  we  not  think  that 
now,  even  now  also,  he  is  ready  to  come,  by  his 
Spirit  in  the  gospel,  to  heal  many  of  the  debauch- 
eries of  our  age  ?  I  cannot  believe  that  grace 
will  take  them  all,  for  there  are  but  few  that  are 
saved ;  but  yet  it  will  take  some,  even  some  of  the 
worst  of  men,  and  make  blessed  ones  of  them. 
But,  0  how  these  ringleaders  in  vice  will  then 
shine  in  virtue  !  They  will  be  the  very  pillars  in 
churches,  they  will  be  as  an  ensign  in  the  land. 
'  The  Lord  their  God  shall  save  them  in  that  day 
as  the  flock  of  his  people :  for  they  shall  be  as  the 
stones  of  a  crown,  lifted  up  as  an  ensign  upon  his 
land.'  Zee.  i.x.  16.  But  who  are  these  ?  Even  idola- 
trous Ephraim,  and  backsliding  Judah.  ver.  13. 

I  know  there  is  ground  to  fear,  that  the  iniquity 
of  this  generation  will  be  pursued  with  heavy  judg- 
ments ;  but  that  will  not  hinder  that  we  have  sup- 
posed. God  took  him  a  glorious  church  out  of 
bloody  Jerusalem,  yea,  out  of  the  chief  of  the 
sinners  there,  and  left  the  rest  to  be  taken  and 
spoiled,  and  sold,  thirty  for  a  penny,  in  the  nations 
where  they  were  captives.  The  gospel  working 
gloriously  in  a  place,  to  the  seizing  upon  many  of 
the  ringleading  sinners  thereof,  promiseth  no  secu- 
rity to  the  rest,  but  rather  threateneth  them  with 
the  heaviest  and  smartest  judgments;  as  in  the 
instance  now  given,  we  have  a  full  demonstration; 
but  in  defending,  the  Lord  will  defend  his  people ; 
and  in  saving,  he  will  save  his  inheritance. 

Nor  does  this  speak  any  great  comfort  to  a  de- 
cayed and  backsliding  sort  of  Christians ;  for  the 
next  time  God  rides  post  with  his  gospel,  he  wiU 
leave  such  Christians  behind  him.  But,  I  say, 
Christ  is  resolved  to  set  up  his  light  in  the  world; 
yea,  he  is  delighted  to  see  his  graces  shine ;  and 
therefore  he  commands  that  his  gospel  should,  to 
that  end,  be  ottered,  in  the  first  place,  to  the  big- 
gest sinners ;  fur  by  great  sins  it  shineth  most ; 
therefore  he  saith,  '  Begin  at  Jerusalem.' 

EigMh,  and  lastly,  Christ  Jesus  will  have  mercy 
to  be  ofl'ered,  in  the  first  place,  to  the  biggest  sin- 
ners, for  that  hij  ilmt  means  the  imjjenitetU,  thai  are 
kft  behind  vAU  be,  at  the  judfjnieni,  iJie  more  IcjX 
wilhout  ejixuso. 


OR.  GOOD  NEWS  FOR  THE  YILEST  OF  MEN. 


God's  Word  has  two  edge?;  it  can  cut  back-strote 
and  fore-stroke.  If  it  doth  thee  no  good,  it  -will 
do  thee  hurt;  it  is  '  the  savour  of  life  unto  life'  to 
those  that  receive  it,  but  of  '  death  unto  death'  to 
them  that  refuse  it.  2  Co.  ii.  15,  lo.  But  this  is  not 
all ;  the  tender  of  grace  to  the  biggest  sinners,  in 
the  first  place,  Avill  not  only  leave  the  rest,  or  those 
that  refuse  it,  in  a  deplorable  condition,  but  will 
also  stop  their  mouths,  and  cut  off  all  pretence  to 
excuse  at  that  day.  '  If  I  had  not  come  and  spoken 
unto  them,'  saith  Christ,  '  they  had  not  had  sin; 
but  now  they  have  no  cloke  for  their  sin ' — for  their 
sin  of  persevering  in  impenitence.  Jn.  xv.  22.  But 
what  did  he  speak  to  them  ?  Why,  even  that  which 
I  have  told  you ;  to  wit.  That  he  has  in  special  a 
delight  in  saving  the  biggest  sinners.  He  spake 
this  in  the  way  of  his  doctrine  ;  he  spake  this  in 
the  way  of  his  practice,  even  to  the  pouring  out  of 
his  last  breath  before  them.  Lu.  xxiii.  34. 

Now,  since  this  is  so,  what  can  the  condemned 
at  the  judgment  say  for  themselves,  why  sentence 
of  death  should  not  be  passed  upon  them  ?  I  say, 
what  excuse  can  they  make  for  themselves,  when 
they  shall  be  asked  why  they  did  not  in  the  day  of 
salvation  come  to  Christ  to  be  saved  ?  Will  they 
have  ground  to  say  to  the  Lord,  Thou  wast  only  for 
saving  of  little  sinners;  and,  therefore,  because  they 
were  great  ones,  they  durst  not  come  unto  him  ;  or 
that  thou  hadst  not  compassion  for  the  biggest  sin- 
ners, therefore  I  died  in  despair?  Will  these  be 
excuses  for  them,  as  the  case  now  standeth  with 
them?  Is  there  not  everywhere  in  God's  Book  a 
flat  contradiction  to  this,  in  multitudes  of  promises, 
of  invitations,  of  examples,  and  the  like  ?  Alas  ! 
alas  !  there  will  then  be  there  millions  of  souls  to 
confute  this  plea ;  ready,  I  say,  to  stand  up,  and 
say,  '  0  !  deceived  -world,  heaven  swarms  with  such 
as  were,  when  they  were  in  the  world,  to  the  full  as 
bad  as  you  ! '  Now,  this  Avill  kill  all  plea  or  excuse, 
why  they  should  not  perish  in  their  sins;  yea,  the 
text  says  they  shall  see  them  there.  '  There  shall 
be  weeping  -  when  ye  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets,  in  the  kingdom  of 
heaven,  and  you  yourselves  thrust  out.  And  they 
shall  come  from  the  east,  andy?'07?i  the  west,  and 
from  the  north,  ax\di  from  the  south,  and  shall  sit 
down  in  the  kingdom  of  God.'  Lu.  xiii.  28,  29.  Out  of 
which  company,  it  is  easy  to  pick  such  as  some- 
times were  as  bad  people  as  any  [that]  now  breathe 
on  the  face  of  [the]  earth.  What  think  you  of  the 
first  man,  by  whose  sins  there  are  millions  now  in 
hell?  And  so  I  may  say.  What  think  you  of  ten 
thousand  more  besides  ? 

But  if  the  Word  will  not  stifle  and  gag  tKcai  up 
— I  speak  now  for  amplification's  sake — the  view 
of  those  who  are  saved  shall.  There  comes  an 
incestuous  person  to  the  bar,  and  pleads.  That  the 
bigness  of  his  sins  was  a  bar  to  his  receiving  the 
promise.     But  Avill  not  his  mouth  he  sto2)ped  as  to 


that,  when  Lot,  and  the  incestuous  Corinthians, 
shall  be  set  before  him,  Ge.  xix.  33—37.  1  Co.  v.  1,  2. 

There  comes  a  thief,  and  says,  Lord,  my  sin  of 
thefts,  I  thought,  was  such  as  could  not  be  par- 
doned by  thee !  But  when  he  shall  see  the  thief  that 
was  saved  on  the  cross  stand  by,  as  clothed  with 
beauteous  glory,  what  further  can  he  be  able  to 
object?  Yea,  the  Lord  will  produce  ten  thousand 
of  his  saints  at  his  coming,  who  shall  after  this 
manner  '  execute  judgment  upon  all,  and  so  con- 
vince all  that  are  ungodly  among  them  -  of  all  their 
hard  speeches  which  ungodly  sinners  have  spoken 
against  him.'  Jude  15.  And  these  are  hard  speeches 
against  him,  to  say  that  he  was  not  able  or  willing 
to  save  men,  because  of  the  greatness  of  their  sins, 
or  to  say  that  they  were  discoiu-aged  by  his  Word 
from  repentance,  because  of  the  heinousness  of  their 
offences.  These  things,  I  say,  shall  then  be  con- 
futed. He  comes  Avith  ten  thousand  of  his  saints  to 
confute  them,  and  to  stop  their  mouths  from  making 
objections  against  their  own  eternal  damnation. 

Here  is  Adam,  the  destroyer  of  the  world  ;  here 
is  Lot,  that  lay  with  both  his  daughters ;  here  is 
Abraham,  that  was  sometime  an  idolater;  and 
Jacob,  that  Avas  a  supplanter ;  and  Reuben,  that 
lay  Avith  his  father's  concubine;  and  Judah,  that  lay 
Avith  his  doughter-in-laAv ;  and  LcA'i  and  Simeon, 
that  Avickedly  slew  the  Shechemites ;  and  Aaron, 
that  made  an  idol  to  be  worshipped,  and  that 
proclaimed  a  religious  feast  unto  it.  Here  is  also 
Rahab  the  harlot,  and  Bathsheba,  that  bare  a 
bastard  to  David.  Here  is  Solomon,  that  great 
backslider;  and  Manasseh,  that  man  of  blood  and 
a  Avitch.  Time  w^ould  fail  to  tell  you  of  the  woman 
of  Canaan's  daughter,  of  Mary  Magdalene,  of 
Matthew  the  publican,  and  of  Gideon  and  Samson, 
and  many  thousands  more. 

Alas !  alas !  I  say,  Avhat  Avill  these  siimers  do, 
that  have,  through  their  unbelief,  eclipsed  the  glori- 
ous largeness  of  the  mercy  of  God,  and  gave  Avay  to 
despair  of  salvation,  because  of  the  bigness  of  their 
sins?  For  all  these,  though  noAv  glorious  saints  in 
light,  were  sometimes  sinners  of  the  biggest  size, 
Avho  had  sins  that  Avere  of  a  notorious  hue ;  yet 
now,  I  say,  they  are  in  their  shining  and  heavenly 
robes  before  the  throne  of  God  and  of  the  Lamb, 
blessing  for  ever  and  ever  that  Son  of  God  for 
their  salvation,  Avho  died  for  them  upon  the  tree ; 
admiring  that  ever  it  should  come  into  their  hearts 
once  to  think  of  coming  to  God  by  Christ ;  but 
above  all,  blessing  God  for  granting  of  them  light 
to  see  those  encouragements  in  his  Testament;  Avith- 
out  Avhich,  Avithout  doubt,  they  had  been  daunted, 
and  sunk  doAvn  under  guilt  of  sin  and  despair,  as 
their  fellow-sinners  have  done.  But  uoav  they  also 
are  Avitnesses  for  God,  and  for  his  grace,  agauist 
an  unbelieving  Avorld ;  for,  as  I  said,  they  shall 
come  to  convince  the  world  of  their  speeches,  their 
hard  and  unbelieving  words,  that  they  have  spoken 


86 


THE  JERUSALEM  SINNER  SAVED; 


concerning  the  mcrcj  of  God,  and  the  merits  of  the 
passion  of  his  hlessed  Son,  Jesus  Christ. 

But  will  it  not,  think  you,  strangely  put  to 
silence  all  such  thoughts,  and  words,  and  reasons 
of  the  ungodly  hefore  the  har  of  God?  Doubtless 
it  will;  yea,  and  will  send  thcui  away  from  his 
presence  also,  with  the  greatest  guilt  that  possibly 
can  fasten  upon  the  consciences  of  men. 

For  what  will  sting  like  this? — '1  have,  through 
mine  own  foolish,  narrow,  unworthy,  undervaluing 
thou"'hts,  of  the  love  and  ability  of  Christ  to  save 
me,  brought  myself  to  everlasting  ruin.  It  is  true, 
1  was  a  horrible  sinner ;  not  one  in  a  hundred  did 
live  so  vile  a  life  as  I.  But  this  should  not  have 
kept  me  from  closing  with  Jesus  Christ.  I  see  now 
that  there  are  abundance  in  glory  that  once  were  as 
bad  as  I  have  been  ;  but  they  were  saved  by  faith, 
and  I  am  damned  by  unbelief.  Wretch  that  I  am  ! 
why  did  not  I  give  glory  to  the  redeeming  blood  of 
Jesus?  Why  did  I  not  humbly  cast  my  soul  at  his 
blessed  footstool  for  mercy?  Why  did  I  judge  of 
his  ability  to  save  me  by  the  voice  of  my  shallow 
reason,  and  the  voice  of  a  guilty  conscience  ?  Why 
betook  not  I  myself  to  the  holy  Word  of  God  ? 
Why  did  I  not  read  and  pray  that  I  might  under- 
stand, since  now  I  perceive  that  God  said  then,  He 
giveth  liberally  to  them  that  pray,  and  upbraideth 
not.'   Ja.  i.  5. 

It  is  rational  to  think,  that  by  such  cogitations  as 
these,  the  unbelieving  world  will  be  torn  in  pieces 
before  the  judgment  of  Christ ;  especially  those  that 
have  lived  where  they  did  or  might  have  heard  the 
gospel  of  the  grace  of  God.  Oh !  that  saying,  '  It 
shall  be  more  tolerable  for  Sodom  at  the  judgment 
than  for  them,'  will  be  better  understood.  See 
Lu.  X.  8-12.  This  reason,  therefore,  standeth  fast; 
namely,  that  Christ,  by  offering  mercy,  in  the  first 
place,  to  the  biggest  sinners  now,  will  stop  all  the 
mouths  of  the  impenitent  at  the  day  of  judgment, 
and  cut  off  all  excuse  that  shall  be  attempted  to  be 
njade,  from  the  thoughts  of  the  greatness  of  their 
sins,  why  they  came  not  to  him. 

I  have  often  thought  of  the  day  of  judgment, 
and  how  God  will  deal  with  sinners  at  that  day ; 
and  I  believe  it  will  be  managed  with  that  sweet- 
ness, with  that  equitableness,  with  that  excellent 
righteousness,  as  to  every  sin,  and  circumstance 
and  aggravation  thereof,  that  men  that  are  damned, 
shall,  before  the  judgment  is  over,  receive  such  con- 
viction of  the  righteous  judgment  of  God  upon  them, 
and  of  their  deserts  of  hell-fire,  that  they  shall  in 
themselves  conclude,  that  there  is  all  the  reason  in 
the  world  that  they  should  be  shut  out  of  heaven, 
and  go  to  hell-fire:  'These  shall  go  away  into 
everlasting  punishment.'  Mat.  xiv.  46.* 


Only  this  will  tear  [them,]  that  they  have  missed 
of  mercy  and  glory,  and  obtained  everlasting  dam- 
nation, through  their  unbelief ;  but  it  will  tear  but 
themselves,  but  their  own  souls ;  they  will  gnash 
upon  themselves,  for  that  mercy  was  offered  to  the 
chief  of  them  in  the  first  place,  and  yet  they  were 
damned  for  rejecting  of  it;  they  were  damned  for 
forsaking  what  they  had  a  propriety  in ;  fof  for- 
saking their  own  mercy. 

And  thus  mucli  for  the  reasons.  Second,  I  will 
conclude  with  a  word  of  application. 

THE  APPLICATION. 

First,  Would  Jesus  Christ  have  mercy  ofi'ered, 
in  the  first  place,  to  the  biggest  sinners  ?  Then  this 
shows  us  how  to  make  a  ngJU  judgment  of  the  lieart 
of  Christ  to  men.  Indeed,  we  have  advantage  to 
guess  at  the  goodness  of  his  heart  by  many  things ; 
as  by  his  taking  our  nature  upon  him,  his  dying 
for  us,  his  sending  his  Word  and  ministers  to  us, 
and  all  that  we  might  be  saved.  But  this  of  begin- 
ning to  offer  mercy  to  Jerusalem,  is  that  Avbicli 
heightens  all  the  rest ;  for  this  doth  not  only  con- 
firm to  us,  that  love  was  the  cause  of  his  dying  for 
us,  but  it  shows  us  yet  more  the  depth  of  that  love. 
He  n«ght  have  died  for  us,  and  yet  have  extended 
the  benefit  of  his  death  to  a  few,  as  one  might  call 
them,  of  the  best-conditioned  sinners,  to  those  who, 
thougb  they  were  weak,  and  so  could  not  but  sin, 
yet  made  not  a  trade  of  sinning ;  to  those  that 
sinned  not  lavishingly.  There  are  in  the  world,  as 
one  may  call  them,  the  moderate  sinners ;  the  sin- 
ners that  mix  righteousness  with  their  pollutions  ; 
the  sinners  that,  though  they  be  sinners,  do  what 
on  their  part  lies — some  that  are  blind  would  think 
so — that  they  might  be  saved.  I  say,  it  had  been 
love,  great  love,  if  he  had  died  for  none  but  such, 
and  sent  his  love  to  such ;  but  that  he  should  send 
out  conditions  of  peace  to  the  biggest  of  sinners ; 
yea,  that  they  should  be  offered  to  them  first  of  all ; 
(for  so  he  means  when  he  says,  '  Begin  at  Jerusa- 
lem;') this  is  wonderful!  this  shows  his  heart  to 
purpose,  as  also  the  heart  of  God  his  Father,  who 
sent  him  to  do  thus. 

There  is  nothing  more  incident  to  men  that  are 
awake  in  their  souls,  than  to  have  wrong  thoughts 
of  God — thoughts  that  are  narrow,  and  that  pinch 
and  pen  up  his  mercy  to  scanty  and  beggarly  con- 
clusions, and  rigid  legal  conditions  ;  supposing  that 
it  is  rude,  and  an  intrenching  upon  his  majesty  to 
come  ourselves,  or  to  invite  others,  until  we  have 
scraped  and  washed,  and  rubbed  off  as  much  of  our 
dirt  from  us  as  we  think  is  convenient,  to  make  us 
somewhat  orderly  and  handsome  in  his  sight,  t 


*  BuHvan  lias  some  striking  obscrvatious  upon  this  word     now  irresistibly  obey  the  awful  mandate,  '  Go,'  and  rash  into 
Go.  in  liis  work  on  the  day  of  judgment.     Those  who  refused     eternal  woe.— Ed. 
the  invitation  to  '  come'  and  receive  life,  when  in  the  world.  I      f  How  pointed  and  faithful  are  these  words?    How  natural 


01?,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


87 


Such  never  knew  what  these  Avorcis  meant,  '  Begin 
at  Jerusalem.'  Yea,  such  in  their  hearts  have 
compared  the  Father  and  his  Son  to  nio;gardly  rich 
men,  whose  money  comes  from  them  hlce  drops  of 
blood.  True,  say  such,  God  has  mercy,  but  he  is 
loath  to  part  with  it ;  you  must  please  him  well,  if 
you  get  any  from  him ;  he  is  not  so  free  as  many 
suppose,  nor  is  he  so  willing  to  save  as  some  pre- 
tended gospellers  imagine.  But  I  ask  such,  if  the 
Father  and  Son  be  not  unspeakably  free  to  show 
mercy,  why  was  this  clause  put  into  our  commission 
to  preach  the  gospel  ?  Yea,  why  did  he  say,  '  Begin 
at  Jerusalem :'  for  when  men,  through  the  weakness 
of  their  wits,  have  attempted  to  show  other  reasons 
why  they  would  have  the  first  proffer  of  mercy ;  yet 
I  can  prove,  by  many  undeniable  reasons,  that  they 
of  Jerusalem,  to  whom  the  apostles  made  the  first 
otfer,  according  as  they  were  commanded,  were  the 
biggest  sinners  that  ever  did  breathe  upon  the  face 
of  God's  earth  (set  the  unpardonable  sin  aside) ; 
upon  which  [fact]  my  doctrine  stands  like  a  rock, 
that  Jesus  the  Son  of  God  would  have  mercy,  in  the 
first  place,  offered  to  the  biggest  sinners.  And  if 
this  doth  not  show  the  heart  of  the  Father  and  the 
Son  to  be  infinitely  free  in  bestowing  forgiveness 
of  sins,  I  confess  myself  mistaken. 

Neither  is  there,  set  this  aside,  another  argument 
like  it,  to  show  us  the  willingness  of  Christ  to  save 
sinners ;  for,  as  was  said  before,  all  the  rest  of  the 
signs  of  Christ's  mercifulness  might  have  been 
limited  to  sinners  that  are  so  and  so  qualified  ;  but 
when  he  says,  '  Begin  at  Jerusalem,'  the  line  is 
stretched  out  to  the  utmost ;  no  man  can  imagine 
beyond  it ;  and  it  is  folly  here  to  pinch  and  spare,  to 
narrow,  and  seek  to  bring  it  within  scanty  bounds ; 
for  he  plainly  saith,  'Begin  at  Jerusalem,'  the 
biggest  sinner  is  the  biggest  sinner ;  the  biggest  is 
the  Jerusalem  sinner. 

It  is  true,  he  saith,  that  repentance  and  remission 
of  sins  must  go  together,  but  j^et  remission  is  sent 
to  the  chief,  the  Jerusalem  sinner ;  nor  doth  repent- 
ance lessen  at  all  the  Jerusalem  sinner's  crimes ; 
it  diminisheth  none  of  his  sins,  nor  causes  that  there 
should  be  so  much  as  half  a  one  the  fewer;  it  only 
puts  a  stop  to  the  Jerusalem  sinner's  course,  and 
makes  him  willing  to  be  saved  freely  by  grace ;  and 
for  time  to  come  to  be  governed  by  that  blessed 
word  that  has  brought  the  tidings  of  good  things  to 
him.  Besides,  no  man  shows  himself  willing  to  be 
saved  that  repenteth  not  of  his  deeds ;  for  he  that 
goes  on  still  in  his  trespasses,  declares  that  he  is 
resolved  to  pursue  his  own  damnation  further, 

it  is  for  a  poor  sinner  to  compare  himself  with  his  fellow- 
woi-m,  and  say,  '  Lord,  I  thank  thee  that  I  am  not  as  this 
publican,'  or  as  that  murderer — instead  of  viewing  himself  in 
the  gospel  glass,  in  the  presence  of  infinite  holiness,  and  feel- 
ing that  in  his  flesh  there  is  no  good  thing,  bvit  putrefying 
sores,  that  lie  is  vile  and  hell-deserving,  and  mu?t  fall  into  tlie 
arms  of  Divine  mercy,  crying.  Lord,  save,  or  I  perish. — En. 


Learn  then  to  judge  of  the  largeness  of  God's 
heart,  and  of  the  heart  of  his  Son  Jesus  Christ,  by 
the  Word  ;  judge  not  thereof  by  feeling,  nor  by  the 
reports  of  thy  conscience ;  conscience  is  oft-times 
here  befooled,  and  made  to  go  quite  beside  the  Word. 
It  was  judging  without  the  Word  that  made  David 
say,  I  am  cast  off  from  God's  eyes,  and  'shall  perish 
one  day  by  the  haiid  of  Saul.'  Ps.  xxxi.  22 ;  1  Sa.  xxvii.  1. 
The  Word  had  told  him  another  thing;  namely,  that 
he  should  be  king  in  his  stead.  Our  text  says  also, 
that  Jesus  Christ  bids  preachers,  in  their  preaching 
repentance  and  remission  of  sins,  begin  first  at 
Jerusalem  ;  thereby  declaring  most  truly  the  infinite 
largeness  of  the  merciful  heart  of  God  and  his  Son, 
to  the  sinful  children  of  men.  Judge  thou,  I  say, 
therefore,  of  the  goodness  of  the  heart  of  God  and 
his  Son,  by  this  text,  and  by  others  of  the  same 
import ;  so  shalt  thou  not  dishonour  the  grace  of 
God,  nor  needlessly  fright  thyself,  nor  give  away 
thy  faith,  nor  gratify  the  devil,  nor  lose  the  benefit 
of  God's  Word.     I  speak  now  to  weak  believers. 

Second,  Would  Jesus  Christ  have  mercy  offered, 
in  the  first  place,  to  the  biggest  sinners,  to  the  Jeru- 
salem sinners  ?  Then,  hy  this  also,  you  must  learn 
to  judge  of  the  sxiffidency  of  the  'merits  of  Christ ; 
not  that  the  merits  of  Christ  can  be  comprehended, 
for  that  they  are  beyond  the  conceptions  of  the 
whole  world,  being  called  '  the  unsearchable  riches 
of  Christ ; '  but  yet  they  may  be  apprehended  to  a 
considerable  degree.  Now,  the  way  to  apprehend 
them  most,  is,  to  consider  what  ofters,  after  his 
resurrection,  he  makes  of  his  grace  to  sinners ;  for 
to  be  sure  he  will  not  offer  beyond  the  virtue  of  his 
merits  ;  because,  as  grace  is  the  cause  of  his  merits, 
so  his  merits  are  the  basis  and  bounds  upon  and  by 
which  his  grace  stands  good,  and  is  let  out  to 
sinners.  Doth  he  then  command  that  his  mercy 
should  be  offered,  in  the  first  place,  to  the  biggest 
sinners  ?  It  declares,  that  there  is  a  sufficiency  in 
his  blood  to  save  the  biggest  sinners.  '  The  blood 
of  Jesus  Christ  cleanseth  from  aU  sin.'  And  again, 
'  Be  it  known  unto  you,  therefore,  men  and  brethren, 
that  through  this  man  (this  man's  merits)  is 
preached  unto  you  the  forgiveness  of  sins ;  and  by 
him  all  that  believe  are  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the  law  of 

Moses. '    Ac.  xiii.  38. 

Observe,  then,  thy  rule  to  make  judgment  of  the 
sufficiency  of  the  blessed  merits  of  thy  Saviour. 
If  he  had  not  been  able  to  have  reconciled  the 
biggest  sinners  to  his  Father  by  his  blood,  he  would 
not  have  sent  to  them,  have  sent  to  them  in  the 
first  place,  the  doctrine  of  remission  of  sins;  for 
remission  of  sins  is  through  faith  in  his  blood.  We 
are  justified  freely  by  the  grace  of  God,  through  the 
redemption  that  is  in  the  blood  of  Christ.  Upon 
the  square,  as  I  may  call  it,  of  the  worthiness  of  the 
blood  of  Christ,  grace  acts,  and  offers  forgiveness 
of  sin  to  men.  Ep.  L  7 ;  U.  13,  u  -.  CoL  i.  20-22.     Hence, 


83 


THE  JERUSALEM  SINNER  SAVED; 


therefore,  we  must  gather,  that  the  blood  of  Christ 
is  of  infinite  value,  for  that  lie  offereth  mercy  to  the 
biggest  of  sinners.  Naj,  further,  since  he  offereth 
mercy,  in  the  first  place,  to  the  biggest  sinners,  con- 
sidering also,  that  this  first  act  of  his  is  that  which 
the  world  will  take  notice  of,  and  expect  it  should 
be  continued  unto  the  end.  Also  it  is  a  disparage- 
ment to  a  man  that  seeks  his  own  glory  in  what  he 
imdertakes,  to  do  that  for  a  spurt,  which  he  cannot 
continue  and  liold  out  in.  This  is  our  Lord's  own 
argument.  He  began  to  build,  saith  he,  but  was  not 
able  to  finish.  Lu.  xiv.  so. 

Shouldst  thou  hear  a  man  say,  I  am  resolved  to 
be  kind  to  the  poor,  and  should  begin  with  giving 
handfuls  of  guineas,  you  would  conclude,  that  either 
he  is  wonderful  rich,  or  must  straiten  his  hand,  or 
will  soon  be  at  the  bottom  of  his  riches.  Why, 
this  is  the  case  :  Christ,  at  his  resurrection,  gave  it 
out  that  he  woidd  be  good  to  the  world ;  and  first 
sends  to  the  biggest  sinners,  with  an  intent  to  have 
mercy  on  them.  Now,  the  biggest  sinners  cannot 
be  saved  but  by  abundance  of  grace ;  it  is  not  a 
little  that  will  save  great  sinners.  Ro.  v.  n.  And  I 
say  again,  since  the  Lord  Jesus  mounts  thus  high 
at  the  first,  and  sends  to  the  Jerusalem  sinners,  that 
they  may  come  first  to  partake  of  his  mercy,  it 
follows,  that  either  he  has  unsearchable  riches  of 
grace  and  worth  in  himself,  or  else  he  must  straiten 
his  hand,  or  his  grace  and  merits  Avill  be  spent 
before  the  world  is  at  an  end.  But  let  it  be  believed, 
as  surely  as  spoken,  he  is  still  as  full  as  ever.  He 
is  not  a  jot  the  poorer  for  all  the  forgiveness  that 
he  has  given  away  to  great  sinners.  Also  he  is  still 
as  free  as  at  first ;  for  he  never  yet  called  back  this 
word.  Begin  at  the  Jerusalem  sinners.  And,  as  I 
said,  since  his  grace  is  extended  according  to  the 
worth  of  his  merits,  I  conclude,  that  there  is  the 
same  virtue  in  his  merits  to  save  now,  as  there 
was  at  the  very  beginning.  Oh !  the  riches  of  the 
grace  of  Christ !  Oh !  the  riches  of  the  blood  of 
Christ! 

Tliird,  Would  Jesus  Christ  have  mercy  offered  in 
the  first  place  to  the  biggest  sinners?  Then  liere  is 
encouraoeimnt  for  you  tfuU  think,  for  wicked  hearts 
and  lives,  you  have  not  your  fellows  in  the  world, 
yd  to  come  to  him. 

There  is  a  people  that  therefore  fear  lest  they 
should  be  rejected  of  Jesus  Christ,  because  of  the 
greatness  of  their  sins  ;  when,  as  you  see  here,  such 
are  sent  to,  sent  to  by  Jesus  Christ,  to  come  to  him 
for  mercy:  'Begin  at  Jerusalem.'  Never  did  one 
thing  answer  another  more  fitly  in  this  world,  than 
this  text  fitteth  such  kind  of  sinners.  As  face 
answereth  face  in  a  glass,  so  this  text  ansvvcreth  the 
necessities  of  such  sinners.  What  can  a  man  say 
more,  but  that  he  stands  in  the  rank  of  the  biggest 
sinners?  let  him  stretch  himself  whither  he  can,  and 
think  of  himself  to  the  utmost,  he  can  but  conclude 
himself  to  be  one  of  the  biggest  sinners.     And  what 


then  ?  Wliy,  the  text  meets  him  in  the  A-ery  face, 
and  saith,  Christ  offereth  mercy  to  the  biggest 
sinners,  to  the  very  Jerusalem  sinners.  What  more 
can  be  objected?  Nay,  he  doth  not  only  offer  to 
such  his  mercy,  but  to  them  it  is  commanded  to  be 
offered  in  the  first  place :  'Begin  at  Jerusalem.' 
'  Preach  repentance  and  remission  of  sins  among  all 
nations:  beginning  at  Jerusalem.'  Is  not  here 
encouragement  for  those  that  think,  for  wicked 
hearts  and  lives,  they  have  not  their  fellows  in 
the  world? 

Objection.  But  I  have  a  heart  as  hard  as  a  rock. 

Answer.  Well,  but  this  doth  but  prove  thee  a 
biggest  sinner. 

Objection.  But  my  heart  continually  frets  against 
the  Lord. 

Answer.  Well,  this  doth  but  prove  thee  a  biggest 
sinner. 

Objection.  But  I  have  been  desperate  in  sinful 
courses. 

Answer.  Well,  stand  thou  with  the  number  of 
the  biggest  sinners. 

Objection.  But  my  gray  head  is  found  in  the  way 
of  wickedness. 

Answer.  Well,  thou  art  in  the  rank  of  the  biggest 
sinners. 

Objection.  But  I  have  not  only  a  base  heart,  but 
1  have  lived  a  debauched  life. 

Answer.  Stand  thou  also  among  those  that  are 
called  the  biggest  sinners.  And  what  then?  Why, 
the  text  swoops  you  all ;  you  cannot  object  your- 
selves beyond  the  text.  It  has  a  particular  message 
to  the  biggest  sinners.      I  say,  it  swoops  you  all.* 

Objection.  But  I  am  a  reprobate. 

Answer.  Now  thou  talkest  like  a  fool,  and  med- 
dlest  with  what  thou  understandest  not:  no  sin, 
but  the  sin  of  final  impenitence,  can  prove  a  man  a 
reprobate ;  and  I  am  sure  thou  hast  not  arrived  as 
yet  unto  that ;  therefore  thou  understandest  not 
what  thou  sayest,  and  makest  groundless  conclu- 
sions against  thyself.  Say  thou  art  a  sinner,  and 
I  will  hold  with  thee  ;  say  thou  art  a  great  sinner, 
and  I  will  say  so  too ;  yea,  say  thou  art  one  of  the 
biggest  sinners,  and  spare  not ;  for  the  text  yet  is 
beyond  thee,  is  3'et  betwixt  hell  and  thee ;  'Begin 
at  Jerusalem '  has  yet  a  smile  upon  thee  ;  and  thou 
talkest  as  if  thou  wast  a  reprobate,  and  that  the 
greatness  of  thy  sins  do  prove  thee  so  to  be,  when 
yet  they  of  Jerusalem  were  not  such,  whose  sins, 
I  dare  say,  were  such,  both  for  bigness  and  hein- 
ousncss,  as  thou  art  not  capable  of  committing 
beyond  them  ;  unless  now,  after  thou  hast  received 
conviction  that  the  Lord  Jesus  is  the  only  Saviour 
of  the  world,  thou  shouldest  wickedly  and  despite- 
fully  turn  thyself  from  him,  and  conclude  he  is 
not  to  be  trusted  to  for  life,  and  so  crucify  him 
for  a   cbcat   afresh.     This,   I  must  confess,  will 


*  '  Swoop ;'  to  seize  as  a  Lawk  does  Ms  prey.— Ed. 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEiV. 


89 


hring  a  man  under  tlie  black  rod,  and  set  him  in 
danger  of  eternal  damnation.  He.  vi.  7;  x.  8,  9,  This 
is  trampling  under  foot  the  Son  of  God,  and  count- 
ing his  blood  an  unholy  thing.  This  did  they  of 
Jerusalem ;  but  they  did  it  ignorantly  in  unbelief, 
and  so  were  yet  capable  of  mercy;  but  to  do  this 
against  professed  light,  and  to  stand  to  it,  puts  a 
man  beyond  the  text  indeed.  Ac.  m.  u-n ;  i  Ti.  i.  13. 

But  I  say,  what  is  this  to  him  that  would  fain  be 
saved  by  Christ  ?  His  sins  did,  as  to  greatness, 
never  yet  reach  to  the  nature  of  the  sins  that  the 
sinners  intended  by  the  text  had  made  themselves 
guilty  of.  He  that  would  be  saved  by  Christ,  has 
an  honourable  esteem  of  him  ;  but  they  of  Jerusalem 
preferred  a  murderer  before  him ;  and  as  for  him, 
they  cried.  Away,  away  with  him,  it  is  not  fit  that 
he  should  live.  Perhaps  thou  wilt  object.  That 
thyself  hast  a  thousand  times  preferred  a  stinking 
lust  before  him :  I  answer,  Be  it  so ;  it  is  but  what 
is  common  to  men  to  do ;  nor  doth  the  Lord  Jesus 
make  such  a  foolish  life  a  bar  to  thee,  to  forbid  thy 
coming  to  him,  or  a  bond  to  his  grace,  that  it  might 
be  kept  from  thee  ;  but  admits  of  thy  repentance, 
and  offereth  himself  unto  thee  freely,  as  thou 
standest  among  the  Jerusalem  sinners. 

Take  therefore  encouragement,  man;  mercy  is, 
by  the  text,  held  forth  to  the  biggest  sinners  ;  yea, 
put  thyself  into  the  number  of  the  worst,  by  reckon- 
ing that  thou  mayest  be  one  of  the  first,  and  mayest 
not  be  put  off  till  the  biggest  sinners  are  served ; 
for  the  biggest  sinners  are  first  invited ;  conse- 
quently, if  they  come,  they  are  like  to  be  the  first 
that  shall  be  served.  It  was  so  with  Jerusalem  ; 
Jerusalem  sinners  were  they  that  were  first  invited, 
and  those  of  them  that  came  first — and  there  came 
three  thousand  of  them  the  first  day  they  were 
invited ;  how  many  came  afterwards  none  can  tell 
— they  were  first  served. 

Put  in  thy  name,  man,  among  the  biggest,  lest 
thou  art  made  to  wait  till  they  are  served.  You 
have  some  men  that  think  themselves  very  cunning, 
because  they  put  up  their  names  in  their  prayers 
among  them  that  feign  it,  saying,  God,  I  thank  thee 
I  am  not  so  bad  as  the  worst.  But  believe  it,  if 
they  be  saved  at  all,  they  shall  be  saved  in  the  last 
place.  The  first  in  their  own  eyes  shall  be  served 
last ;  and  the  last  or  worst  shall  be  first.  The  text 
insiuuatesit,  'Begin  at  Jerusalem;'  andreason  backs 
it,  for  they  have  most  need.  Behold  ye,  therefore, 
how  God's  ways  are  above  ours  ;  we  are  for  serving 
the  worst  last,  God  is  for  serving  the  worst  first. 
The  man  at  the  pool,  that  to  my  thinking  was  long- 
est in  his  disease,  and  most  helpless  as  to  his  cure, 
was  first  healed  ;  yea,  he  only  was  healed ;  for  we 
read  that  Christ  healed  him,  but  we  read  not  then 
that  he  healed  one  more  there !  Jn.  v.  i— lo.  Where- 
fore, if  thou  wouldst  soonest  be  served,  put  in  thy 
name  among  the  very  worst  of  sinners.      !Say,  when 

VOL.  I. 


thou  art  upon  thy  knees.  Lord,  here  is  a  Jerusalem 
sinner!  a  sinner  of  the  biggest  size!  one  whose 
burden  is  of  the  greatest  bulk  and  heaviest  weight ! 
one  that  cannot  stand  Ions:  without  sinkins  into 
hell,  without  thy  supporting  hand!  '  Be  not  thou 
far  from  me,  0  Lord !  0  my  strength,  haste  thee 
to  help  me ! '  Fs.  x.\ii.  19. 

I  say,  put  in  thy  name  with  Magdalene,  with 
Manasseh,  that  thou  mayest  fare  as  the  I\Iagdalene 
and  the  Manasseh  sinners  do.  The  man  in  the 
gospel  made  the  desperate  condition  of  his  child  an 
argument  with  Christ  to  haste  his  cure :  '  Sir,  come 
down,'  saith  he,  'ere  my  child  die,'  Jn.  iv.  49,  and 
Christ  regarded  his  haste,  saying,  *  Go  thy  way;  thy 
son  liveth.'  ver.  50.  Haste  requires  haste.  David 
was  for  speed;  'Deliver  me  speedily ;'  'Hear  me 
speedily ;'  '  Answer  me  speedily.'  Ps.  xxxi.  2 ;  Lxix.  17 ; 
cii.  2.  But  why  speedily?  I  am  in  'the  net;'  'I 
am  in  trouble  ;'  'My  days  are  consumed  like  smoke.' 
Ps.  xxxi.  4 ;  lxix.  17  ;  ciL  3.  Deep  calletli  uuto  deep, 
necessity  calls  for  help  ;  great  necessity  for  present 
help.  Wherefore,  I  say,  be  ruled  by  me  in  tliis 
matter ;  feign  not  thyself  another  man,  if  thou  hast 
been  a  filthy  sinner,  but  go  in  thy  colours  to  Jesus 
Christ,  and  put  thyself  among  the  most  vile,  and 
let  him  alone  to  '  put  thee  among  the  children. '  Je.  iii. 
19.  Confess  all  that  thou  knowest  of  thyself;  I 
know  thou  wilt  find  it  hard  work  to  do  thus :  espe- 
cially if  thy  mind  be  legal ;  but  do  it,  lest  thou  stay 
and  be  deferred  with  the  little  sinners,  until  the 
great  ones  have  had  their  alms.*  What  do  you 
think  David  intended  when  he  said,  his  wounds 
stunk  and  were  corrupted,  but  to  hasten  God  to 
have  mercy  upon  him,  and  not  to  defer  his  cure? 
'Lord,'  says  he,  'I  am  troubled;  I  am  bowed  down 
greatly ;  I  go  mourning  all  the  day  long. '  '  I  am 
feeble  and  sore  broken :  1  have  roared  by  reason  of 
the  disquietuess  of  my  heart. '  Ps.  xxxvUi.  3—8.  David 
knew  what  he  did  by  all  this ;  he  knew  that  his 
making  the  worst  of  his  case,  was  the  way  to  speedy 
help,  and  that  a  feigning  and  dissembling  the 
matter  with  God,  was  the  next  way  to  a  demur  as 
to  his  forgiveness. 

I  have  one  thing  more  to  off"er  for  thy  encourage- 
ment, Avho  deemest  thyself  one  of  the  biggest 
sinners ;  and  that  is,  thou  art  as  it  were  called  by 
thy  name,  in  the  first  place,  to  come  in  for  mercy. 
Thou  man  of  Jerusalem,  hearken  to  thy  call ;  men 
do  so  in  courts  of  judicature,  and  presently  cry  out, 
'Here,  Sir;'  and  then  they  shoulder  and  crowd,  and 
say,  'Pray  give  way,  1  am  called  mto  the  court.' 
Why,  this  is  thy  case,  thou  great,  Hiau  Jerusalem 
sinner ;  be  of  good  cheer,  he  calleth  #iee.  Mar.  x. 
46-49.  Why  slttest  thou  still?  arise :  why  standest 
thou  still  ?  come,  man,  thy  call  should  give  tiiee 


*  See  p.  94  for  an  admirable  line  of  distiactioa  between 
little,  siimers  and  big  oues. — Ed. 

M  * 


90 


THE  JERUSALEM  SINNER  SA.YED; 


authority  to  come.  'Begin  at  Jerusalem,'  is  thy 
call  and  authority  to  come;  wherefore  up  and  shoul- 
der it,  man;  say,  'Stand  away,  devil,  Christ  calls 
me ;  stand  away  unbelief,  Christ  calls  me ;  stand 
away,  all  ye  my  discouraging  apprehensions,  for  my 
Saviour  calls  me  to  him  to  receive  of  his  mercy.' 
Men  will  do  thus,  as  I  suid,  in  courts  below;  and 
why  shouldst  not  thou  approach  thus  to  the  court 
above?  The  Jerusalem  sinner  is  first  in  thought, 
first  in  commission,  first  in  the  record  of  names  ; 
and  therefore  should  give  attendance,  with  the 
expectation  that  he  is  first  to  receive  mercy  of 
God. 

Is  not  this  an  encouragement  to  the  biggest  sin- 
ners to  make  their  application  to  Christ  for  mercy? 
'  Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,'  doth  also  confirm  this  thing;  that  is,  that  the 
biggest  sinner,  and  be  that  has  the  biggest  burden, 
is  he  who  is  first  invited.  Christ  pointeth  over  the 
heads  of  thousands,  as  he  sits  on  the  throne  of 
grace,  directly  to  such  a  man  ;  and  says,  'Bring in 
hither  the  maimed,  the  halt,  and  the  blind  ;  let  the 
Jerusalem  sinner  that  stands  there  behind  come  to 
me.'  Wherefore,  since  Christ  says,  'Come,'  to 
thee,  let  the  angels  make  a  lane,  and  let  all  men 
give  place,  that  the  Jerusalem  sinner  may  come  to 
Jesus  Christ  for  mercy. 

Fourth,  Would  Jesus  Christ  have  mercy  offered, 
in  the  first  place,  to  the  biggest  sinners?  Then 
covie,  thou  2y>'ofaiie  vn-etch,  and  let  me  a  little  eMer 
into  an  argument  with  thee.  Why  wilt  thou  not 
come  to  Jesus  Christ,  since  thou  art  a  Jerusalem 
sinner?  How  canst  thou  find  in  thy  heart  to  set 
thyself  against  grace,  against  such  grace  as  ofi"ereth 
mercy  to  thee?  What  spirit  possesseth  thee,  and 
holds  thee  back  from  a  sincere  closure  with  thy 
Saviour?  Behold,  God  groaningly  complains  of  thee, 
saying,  'But  Israel  would  none  of  me.'  'When 
I  called,  none  did  answer.'  Ps.  ixxxi.  ii ;  is.  ixvi.  4. 

Shall  God  enter  this  complaint  against  thee  ? 
Why  dost  thou  put  him  off"  ?  Why  dost  thou  stop 
thine  ear  ?  Canst  thou  defend  thyself  ?  When 
thou  art  called  to  an  account  for  thy  neglects  of 
so  great  salvation,  what  canst  thou  answer?  or  dost 
thuu  think  that  thou  shalt  escape  the  judgment? 
Jie.  iL  n.  No  more  such  Christs !  There  will  be  no 
more  such  Christs,  sinner !  Oh,  put  not  the  day, 
the  day  of  grace,  away  from  thee!  if  it  be  once 
gone,  it  will  never  come  again,  sinner. 

But  what  is  it  that  has  got  thy  heart,  and  that 
keeps  it  from  thy  Saviour?  'Who  in  the  heaven 
can  be  compared  unto  the  Lord?  who  among  the 
sous  of  the  mighty  can  be  likened  unto  the  Lord?' 
v».  Uxxix.  c.  Hast  thou,  thinkcst  thou,  found  any- 
thing so  good  as  Jesus  Christ?  Is  there  any 
among  thy  sins,  thy  companions,  and  foolish 
delights,  that,  like  Christ,  can  help  thee  in  the  day 
of  thy  distress?     Behold,  the  greatness  of  tiiy  sms 


cannot  hinder ;  let  not  the  stubbornness  of  thy 
heart  hinder  thee,  sinner. 

Objection.  I  am  ashamed. 

Answer.  Oh  !  don't  be  ashamed  to  be  saved, 
sinner. 

Objection.  But  my  old  compauious  will  mock  me. 

Answer.  Oh  !  don't  be  mocked  out  of  eternal 
life,  sinner. 

Thy  stubborness  affects,  afflicts  the  heart  of  thy 
Saviour.  Carest  thou  not  for  this  ?  Of  old,  '  he  be- 
held the  city,  and  wept  over  it.'  Canst  thou  hear 
this,  and  not  be  concerned  ?  La.  xix.  -n,  42.  Shall 
Christ  weep  to  see  thy  soul  going  on  to  destruction, 
and  will  thou  sport  thyself  in  that  way  ?  Yea,  shall 
Christ,  that  can  be  eternally  happy  without  thee, 
be  more  afflicted  at  the  thoughts  of  the  loss  of  thy 
sold,  than  thyself,  who  art  certainly  eternally  miser- 
able if  thou  neglectest  to  come  to  him.  Those 
things  that  keep  thee  and  thy  Saviour,  on  thy  part, 
asunder,  are  but  bubbles  ;  the  least  prick  of  an 
affliction  Mill  let  out,  as  to  thee,  what  now  thou 
thinkest  is  worth  the  venture  of  heaven  to  enjoy. 

Hast  thou  not  reason  ?  Canst  thou  not  so  much 
as  once  soberly  think  of  thy  dying  hour,  or  of 
whither  thy  sinful  life  will  drive  thee  then  ?  Hast 
thou  no  conscience?  or  having  one,  is  it  rocked  so 
fast  asleep  by  sin,  or  made  so  weary  with  an  unsuc- 
cessful calling  upon  thee,  that  it  is  laid  down,  and 
cares  for  thee  no  more  ?  Poor  man !  thy  state  is  to 
be  lamented.  Hast  no  judgment?  Art  not  able 
to  conclude,  that  to  be  saved  is  better  than  to  burn 
in  hell?  and  that  eternal  life  with  God's  favour,  is 
better  than  a  temporal  life  in  God's  displeasure? 
Hast  no  affection  but  what  is  brutish?  what,  none 
at  all?  No  aff"ection  for  the  God  that  made  thee? 
What !  none  for  his  loving  Son  that  has  showed  his 
love,  and  died  for  thee  ?  Is  not  heaven  worth  thy 
affection  ?  0  poor  man  I  which  is  strongest,  think- 
est thou,  God  or  thee?  If  thou  art  not  able  to 
overcome  him,  thou  art  a  fool  for  standing  out 
against  him.  Mat.  v.  25,  26.  '  It  {■s  a  fearful  thing  to 
fall  into  the  hand  of  the  living  God. '  lie.  x.  29-31.  He 
will  gripe  hard ;  his  fist  is  stronger  than  a  lion's 
paw;  take  heed  of  him,  he  will  be  angry  if  you 
despise  his  Son ;  and  will  you  stand  guilty  in  your 
trespasses,  when   he  oftereth   you  his  grace  and 

favour  ?    Ex.  xxxiv.  6,  7. 

Now  we  come  to  the  text,  '  Beginning  at  Jeru- 
salem.' This  text,  though  it  be  now  one  of  the 
brightest  stars  that  shineth  in  the  Bible,  because 
there  is  in  it,  as  full,  if  not  the  fullest  oflfer  of  grace 
that  can  be  imagined,  to  the  sons  of  men ;  yet,  to 
them  that  shall  perish  from  under  this  word,  even 
this  text  will  be  to  such  one  of  the  hottest  coals  in 
hell.  This  text,  therefore,  will  save  thee  or  sink 
thee :  there  is  no  shifting  of  it ;  if  it  saves  thee,  it 
will  set  thee  high ;  if  it  sinks  thee,  it  will  set  theo 
lo',7. 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


91 


But,  I  say,  why  so  unconcerned?  Ilast  no  soul? 
or  dost  tliink  tliou  niayest  lose  thy  soul,  and  save 
tli3'self  ?  Is  it  not  pity,  had  it  otherwise  been  the 
M'ill  of  God,  that  ever  thou  wast  made  a  man,  for 
that  thou  settest  so  little  hy  thy  soul?  Sinner,  take 
the  invitation ;  thou  art  called  upon  to  come  to 
Clirist:  nor  art  thou  called  upon  hut  hy  order  from 
the  Son  of  God,  though  thou  shouldest  happen  to 
come  of  the  biggest  sinners  ;  for  he  has  bid  us  oifer 
mercy,  as  to  all  the  world  in  general,  so,  in  the  first 
place,  to  the  sinners  of  Jerusalem,  or  to  the  biggest 
sinners. 

Fifth,  Would  Jesus  Christ  have  mercy  offered,  in 
the  first  place,  to  the  biggest  sinners?  Then,  this 
shows  hoio  unreasonable  a  thing  it  is  for  men  to 
despair  of  mercy ;  for  those  that  presume,  I  shall 
say  something  to  them  afterward. 

I  now  speak  to  them  that  despair.  There  are 
four  sorts  of  despair.  There  is  the  despair  of  devils  ; 
there  is  the  despair  of  souls  in  hell ;  there  is  the 
despair  that  is  grounded  upon  men's  deficiency ; 
and  there  is  the  despair  that  they  are  perplexed  with 
that  are  willing  to  be  saved,  but  are  too  strongly 
borne  down  with  the  burden  of  their  sins. 

The  despair  of  devils,  the  damned's  despair,  and 
that  despair  that  a  man  has  of  attaining  of  life  be- 
cause of  his  own  deficiency,  are  all  reasonable.  Why 
should  not  devils  and  damned  souls  despair  ?  yea, 
why  should  not  man  despair  of  getting  to  heaven  by 
his  own  abilities?  I,  therefore,  am  concerned  only 
with  the  fourth  sort  of  despair,  to  wit,  with  the 
despair  of  those  that  would  be  saved,  but  are  too 
strongly  borne  down  with  the  burden  of  their  sins. 
I  say,  therefore,  to  thee  that  art  thus.  And  why 
despair?  Thy  despair,  if  it  was  reasonable,  should 
flow  from  thee,  because  found  in  the  land  that  is 
beyond  the  grave;  or  because  thou  certainly  knowest 
that  Christ  will  not,  or  cannot  save  thee. 

But,  for  the  first,  thou  art  yet  in  the  land  of  the 
living;  and,  for  the  second,  thou  hast  ground  to 
believe  the  quite  contrary ;  Christ  is  able  to  save  to 
the  uttermost  them  that  come  to  God  by  him  ;  and 
if  he  were  not  willing,  he  would  not  have  com- 
manded that  mercy,  in  the  first  place,  should  be 
oftered  to  the  biggest  sinners.  Besides,  he  hath 
said,  *  And  let  him  that  is  athirst  come.  And  who- 
soever will,  let  him  take  the  water  of  life  freely;' 
that  is,  wilJi  oil  my  heart.  What  ground  now  is  here 
for  despair  ?  If  thou  sayest,  The  number  and  burden 
of  my  sins  ;  I  answer.  Nay  ;  that  is  rather  a  ground 
for  faith ;  because  such  an  one,  above  all  others,  is 
invited  by  Christ  to  come  unto  him,  yea,  promised 
rest  and  forgiveness  if  they  come.  Mat.  xi.  28.  What 
ground  then  to  despair?  Verily,  none  at  all.  Thy 
despair,  then,  is  a  thing  unreasonable,  and  without 
footing  in  the  Word. 

But  I  have  no  experience  of  God's  love ;  God  hath 
given  me  no  comfort,  or  ground  of  hope,  though  I 


have  waited  upon  him  for  it  many  a  day.  Thou  hast 
experience  of  God's  love,  for  that  he  has  opened 
thine  eyes  to  see  thy  sins :  and  for  that  he  has  given 
thee  desires  to  be  saved  by  Jesus  Christ.  For  by 
thy  sense  of  sin  thou  art  made  to  see  thy  poverty 
of  spirit,  and  that  has  laid  under  thee  a  sure  ground 
to  hope  that  heaven  shall  be  thine  hereafter. 

Also  thy  desires  to  be  saved  hy  Christ,  has  put 
thee  under  another  promise,  so  there  is  two  to  hold 
thee  up  in  hope,  though  thy  present  burden  be  never 
so  heavy.  Mat.  v.  3,  g.  As  for  what  thou  sayest  as  to 
God's  silence  to  thee,  perhaps  he  has  spoken  to  thee 
once  or  twice  already,  but  thou  hast  not  perceived 
it.  Job  xxxiii.  H,  15.  Ilowever,  thou  hast  Christ  cruci- 
fied set  forth  before  thine  eyes  in  the  Bible,  and  an 
invitation  to  come  unto  him,  though  thou  be  a  Jeru- 
salem sinner,  though  thou  be  a  biggest  sinner ;  and 
so  no  ground  to  despair.  What  if  God  will  be 
silent  to  thee,  is  that  ground  of  despair  ?  Not  at 
all,  so  long  as  there  is  a  promise  in  the  Bible,  that 
God  will  in  no  wise  cast  away  the  coming  sinner, 
and  so  long  as  he  invites  the  Jerusalem  sinner  to 
come  unto  him.  Jn.  \-i.  37. 

Build  not,  therefore,  despair  upon  these  things ; 
they  are  no  sufficient  foundation  for  it,  such  plenty 
of  promises  being  in  the  Bible,  and  such  a  discovery 
of  his  mercy  to  great  sinners  of  old ;  especially  since 
we  have  withal  a  clause  in  the  commission  given  to 
ministers  to  preach,  that  they  should  begin  with  the 
Jerusalem  sinners  in  their  offering  of  mercy  to  the 
world.  Besides,  God  says, '  They  that  wait  upon  the 
Lord  shall  renew  their  strength,  they  shall  mount 
up  with  wings  like  eagles;'  but,  perhaps,  it  may 
be  long  first.  I  waited  long,  saith  David,  and  did 
seek  the  Lord;  and,  at  length,  his  cry  was  heard: 
wherefore  he  bids  his  soul  wait  on  God,  and  says, 
For  it  is  good  so  to  do  before  thy  saints,  Ps.  xi.  i ; 

Ixii.  5  ;  lii.  9. 

And  what  if  thou  waitest  upon  God  all  thy  days  ? 
Is  it  below  thee  ?  And  what  if  God  will  cross  his 
book,  and  blot  out  the  hand-writing  that  is  against 
thee,  and  not  let  thee  know  it  as  yet?  Is  it  fit  to 
say  unto  God,  Thou  art  hard-hearted  ?  Despair  not ; 
thou  hast  no  ground  to  despair,  so  long  as  thou 
livest  in  this  world.  'Tis  a  sin  to  begin  to  despair 
before  one  sets  his  foot  over  the  threshold  of  hell- 
gates.  For  them  that  are  there,  let  them  despair 
and  spare  not ;  but  as  for  thee,  thou  hast  no  ground 
to  do  it.  What!  despair  of  bread  in  a  land  that  is 
full  of  corn !  despair  of  mercy  when  our  God  is  full 
of  mercy !  despair  of  mercy,  when  God  goes  about, 
by  his  ministers,  beseeching  of  sinners  to  be  recon- 
ciled unto  him !  2  Co.  v.  I8-20.  Thou  scrupulous  fool, 
where  canst  thou  find  that  God  Avas  ever  false  to 
his  promise,  or  that  he  ever  deceived  the  soul  tliat 
ventured  itself  upon  him?  He  often  calls  upon 
sinners  to  trust  him,  though  they  walk  in  darkness, 
and  have  no  light,  is.  L  10.     They  have  hi?  promise 


92 


THE  JERUSALEM  SINNER  SAVED; 


and  oath  for  their  salvation,  that  flee  for  refuge  to 
the  hope  set  hefore  them.  He.  ^i.  n,  is. 

Despair!  when  we  have  a  God  of  mercy,  and  a 
redeeming  Christ  ahvc !  For  shame,  forhear;  let 
them  despair  that  dwell  where  there  is  no  God,  and 
that  are  confined  to  those  chamhers  of  death  which 
can  be  reached  by  no  redemption.  A  living  man 
despair  when  he  is  chid  for  murmuring  and  com- 
plaining !  La.  iii.  39.  Oh  !  SO  long  as  we  are  where 
promises  swarm,  where  mercy  is  proclaimed,  where 
"•race  reif^ns,  and  where  Jerusalem  sinners  are  pri- 
vileged with  the  first  off"er  of  mercy,  it  is  a  base 
thing  to  despair.  Despair  undervalues  the  promise, 
undervalues  the  invitation,  undervalues  the  profter 
of  grace.  Despair  undervalues  the  ability  of  God 
the  Father,  and  the  redeeming  blood  of  Christ  his 
Son.  Oh  unreasonable  despair !  Despair  makes 
man  God's  judge  ;  it  is  a  controller  of  the  promise, 
a  contradicter  of  Christ  in  his  large  ofi'ers  of  mercy: 
and  one  that  undertakes  to  make  unbelief  the  great 
manager  of  our  reason  and  judgment,  in  determin- 
ing about  what  God  can  and  will  do  for  sinners. 
Despair!  It  is  the  devil's  fellow,  the  devil's  mas- 
ter ;  yea,  the  chains  with  which  he  is  captivated 
and  held  under  darkness  for  ever :  and  to  give  way 
thereto  in  a  land,  in  a  state  and  time  that  flows 
with  milk  and  honey,  is  an  uncomely  thing. 

I  would  say  to  my  soul,  '  0  my  soul!  this  is  not 
the  place  of  despair ;  this  is  not  the  time  to  despair 
in ;  as  long  as  mine  eyes  can  find  a  promise  in  the 
Bible,  as  long  as  there  is  the  least  mention  of  grace, 
as  long  as  there  is  a  moment  left  me  of  breath  or 
life  in  this  world,  so  long  will  I  wait  or  look  for 
mercy,  so  long  ■will  I  fight  against  unbelief  and  de- 
spair,' This  is  the  way  to  honour  God  and  Christ ; 
this  is  the  way  to  set  the  crown  on  the  promise  ;  this 
is  the  way  to  welcome  the  invitation  and  inviter ; 
and  this  is  the  way  to  thrust  thyself  under  the 
shelter  and  protection  of  the  word  of  grace.  Never 
despair  so  long  as  our  text  is  alive,  for  that  doth 
sound  it  out — that  mercy  by  Christ  is  ofi^ered,  in 
the  first  place,  to  the  biggest  sinner. 

Despair  is  an  unprofitable  thing ;  it  will  make  a 
man  weary  of  waiting  upon  God.  2Ki.  vi.  33.  It  will 
make  a  man  forsake  God,  and  seek  his  heaven  in 
the  good  things  of  this  world.  Ge.  iv.  13-I8.  It  will 
make  a  man  his  own  tormentor,  and  flounce  and 
fling  like  '  a  wild  bull  in  a  net.'  is.  u.  20.  Despair! 
it  drives  a  man  to  the  study  of  his  own  ruin,  and 
brings  him  at  last  to  be  his  own  executioner.  2  Sa. 

x\ii.  23  ;  Mat.  Mvii.  3—5. 

Besides,  I  am  persuaded  also,  that  despair  is  the 
cause  that  there  are  so  many  that  would  fain  be 
Atheists  in  the  world.  For,  because,  they  have  en- 
tertained a  conceit  that  God  will  never  be  merciful 
to  them,  therefore  they  labour  to  persuade  them- 
selves that  there  is  no  God  at  all,  as  if  their  mis- 
belief Mould  kill  God,  or  cause  him  to  cease  to  be. 


A  poor  shift  for  an  immortal  soul,  for  a  soul  who 
liketh  not  to  retain  God  in  its  knowledge!  If  this 
be  the  best  that  despair  can  do,  let  it  go,  man,  and 
betake  thyself  to  faith,  to  prayer,  to  wait  for  God, 
and  to  hope,  in  despite  of  ten  thousand  doubts. 
And  for  thy  encouragement,  take  yet,  as  an  addition 
to  what  has  already  been  said,  the  following  Scrip- 
ture :  '  The  Lord  taketh  pleasure  in  them  that  fear 
him,  in  those  that  hope  in  his  mercy.'  Ps.  cxlvii.  11. 
Whence  note.  They  fear  not  God,  that  hope  not  in 
his  mercy ;  also,  God  is  angry  with  them  that  hope 
not  in  his  mercy ;  for  he  only  taketh  pleasure  in 
them  that  hope.  *  He  that  believeth,'  or  '  hath  re- 
ceived his  testimony,  hath  set  to  his  seal  that  God 
is  true. '  Jn.  iu.  33.  But  he  that  receiveth  it  not,  '  hath 
made  him  a  liar,'  and  that  is  a  very  unworthy  thing. 
1  Jn.  V.  10, 11.  '  Let  the  wicked  forsake  his  way,  and 
the  unrighteous  man  his  thoughts :  and  let  him  re- 
turn unto  the  Lord,  and  he  will  have  mercy  upon 
him ;  and  to  our  God,  for  he  will  abundantly'  mul- 
tiply 'pardon.'  is.  iv.  7.  Perhaps  thou  art  weary 
of  thy  ways,  but  art  not  weary  of  thy  thoughts ; 
of  thy  unbelieving  and  despairing  thoughts ;  now, 
God  also  would  have  thee  cast  away  these  thoughts, 
as  such  which  he  deserveth  not  at  thy  hands ;  for 
'  he  Avill  have  mercy  upon  thee,  and  he  will  abund- 
antly pardon.' 

'  0  fools,  and  slow  of  heart  to  believe  all  that  the 
prophets  have  spoken ! '  Lu.  xaIv.  25.  Mark  you,  here, 
sloAvness  to  believe  is  a  piece  of  folly.  Ay  !  but 
sayest  thou,  I  do  believe  some,  and  I  believe  what 
can  make  against  me.  Ay,  but  sinner,  Christ  Jesus 
here  calls  thee  fool  for  not  believing  all.  Believe 
all,  and  despair  if  thou  canst !  He  that  believes  all, 
believes  that  text  that  saith,  Christ  would  havemercy 
preached  first  to  the  Jerusalem  sinners.  He  that 
believeth  all,  believeth  all  the  promises  and  consola- 
tions of  the  Word;  and  the  promisesand  consolations 
of  the  Word  weigh  heavier  than  do  all  the  curses  and 
threatenings  of  the  law;  and  mercy  rejoiceth  against 
judgment.  Wherefore  believe  all,  and  mercy  will, 
to  thy  conscience,  weigh  judgment  down,  and  so 
minister  comfort  to  thy  soul.  The  Lord  take  the 
yoke  from  off"  thy  jaws,  since  he  has  set  meat  be- 
fore thee.  iio.  xi.  4.  And  help  thee  to  remember 
that  he  is  pleased,  in  the  first  place,  to  off'er  mercy 
to  the  biggest  sinners. 

Sixth,  Since  Jesus  Christ  would  have  mercy 
oftered,  in  the  first  place,  to  the  biggest  sinners,  let 
sends  see  that  they  lay  right  hold  thereof,  lest  they, 
notimthslaticling,  indeed,  came  sho)i  thereof.  Faith 
only  knows  how  to  deal  with  mercy ;  wherefore,  put 
not  in  the  place  thereof  presumption.  I  have 
observed,  that,  as  there  are  herbs  and  flowers  in 
our  gardens,  so  there  are  their  counterfeits  in  the 
field ;  only  they  are  distinguished  from  the  other 
by  the  name  of  wild  ones.  Why,  there  is  faitli, 
and  wild  faith  ;  and  wild  faith  is  this  presumption. 


OB,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


9:3 


I  call  it  wild  faitli,  because  God  never  placed  it  in 
liis  garden — his  church ;  'tis  only  to  he  found  in 
the  field — the  world.  1  also  call  it  wild  faith, 
because  it  only  grows  up  and  is  nourished  where 
other  wild  notions  abound.  AVherefore,  take  heed 
of  this,  and  all  may  be  well ;  for  this  presumptu- 
ousness  is  a  very  heinous  thing  in  the  eyes  of  God. 
'The  soul,'  saith  he,  'that  docth  ought  presump- 
tuously, tvhether  he  he  born  in  the  land,  or  a  stran- 
ger, the  same  reproacheth  the  Lord ;  and  that  soul 
shall  be  cut  off  from  among  his  people.'  Nu.  xv.  30. 

The  thoughts  of  this  made  David  tremble,  and 
pray  that  God  would  hold  him  back  from  presump- 
tuous sins,  and  not  sutler  them  to  have  dominion 
over  him.  Ps.  xis.  13.  Non%  this  presumption,  then, 
puts  itself  in  the  place  of  faith,  when  it  tampereth 
with  the  promise  for  life,  while  the  soul  is  a  stranger 
to  repentance.  Wherefore,  you  have  in  the  text,  to 
prevent  doing  thus,  both  repentance  and  remission 
of  sins  to  be  ofi"ered  to  Jerusalem  ;  not  remission 
without  repentance,  for  all  that  repent  not  shall 
perish,  let  them  presume  on  grace  and  the  promise 
while  they  will.  Lu.  xm.  1—3. 

Presumption,  then,  is  that  which  severeth  faith 
and  repentance ;  concluding  that  the  soul  shall  be 
saved  by  grace,  though  the  man  was  never  made 
sorry  for  his  sins,  nor  the  love  of  the  heart  turned 
therefrom.  This  is  to  be  self-willed,  as  Peter  has 
it ;  and  this  is  a  despising  the  Word  of  the  Lord,  for 
that  has  put  repentance  and  faith  together.  Mar.  i.  15. 
And  '  because  he  hath  despised  the  Word  of  the 
Lord,  and  hath  broken  his  commandment,  that  soul 
shall  utterly  be  cut  off:  his  iniquity  shall  be  upon 
him.'  Nu.  XV.  31.  Let  such,  therefore,  look  to  it  who 
yet  are,  and  abide,  in  their  sins ;  for  such,  if  they 
hope,  as  they  are,  to  be  saved,  presume  upon  the 
grace  of  God.*  Wherefore,  presumption  and 
not  hearkening  to  God's  Word  are  put  together. 

De.  xvii.  12. 

Again,  THEN  men  presume,  when  they  are  re- 
solved to  abide  in  their  sins,  and  yet  expect  to  be 
saved  by  God's  grace  through  Christ.  This  is  as 
much  as  to  say,  God  liketh  of  sin  as  well  as  I  do,  and 
careth  not  how  men  live,  if  so  be  they  lean  upon 
his  Son.  Of  this  sort  are  they  '  that  build  up  Zion 
with  blood,  and  Jerusalem  with  iniquity;'  that 
'judge  for  reward,  and  -  teach  for  hire,  and  -  divine 
for  money,  and  lean  upon  the  Lord.'  iii.  m.  10, 11. 
This  is  doing  things,  with  an  high  hand,  against 
the  Lord  our  God,  and  a  taking  him,  as  it  were, 
at  the  catch,  t  This  is,  as  we  say  among  men,  to 
seek  to  put  a  trick  upon  God ;  as  if  he  had  not 

*  The  convinced  sinner  is  not  content  with  the  cry, '  Deliver 
me  from  the  wrath  to  come,'  but,  feeling  sin  to  be  his  greatest 
enemy,  he  earnestly  cries  for  deliverance  from  its  dominion  in 
this  world,  Psal.  cxliii. — Ei». 

t  '  At  the  catch.'  See  the  dialogue  between  Faithful  and 
Talkative  in  '  The  Pilgrim's  Progress.' — Ed. 


sufficiently  fortified  his  proposals  of  grace,  by  his 
holy  Word,  against  all  such  kind  of  fools  as  these. 
But  look  to  it!  Such  will  be  found  at  the  day  of 
God,  not  among  that  great  company  of  Jerusaleiu 
sinners  that  shall  be  saved  by  grace,  but  among 
those  that  have  been  the  great  abusers  of  the  grace 
of  God  in  the  world.  Those  that  say.  Let  us  sin 
that  grace  may  abound,  and  let  us  do  evil  that 
good  may  come,  their  damnation  is  just.  And  if 
so,  they  are  a  great  way  off  of  that  salvation  that 
is,  by  Jesus  Christ,  presented  to  the  Jerusalem 
sinners. 

I  have,  therefore,  these  things  to  propound  to 
that  Jerusalem  sinner  that  Avould  know,  if  he  may 
be  so  bold  [as]  to  venture  himself  upon  this  grace. 
1.  Dost  thou  see  thy  sins  ?  2.  Art  thou  weary 
of  them  ?  3.  Wouldest  thou,  with  all  thy  heart, 
be  saved  by  Jesus  Christ  ?  I  dare  say  no  less ; 
I  dare  say  no  more.  But  if  it  be  truly  thus  with 
thee,  how  great  soever  thy  sins  have  been,  how 
bad  soever  thou  feelest  thy  heart,  how  far  soever 
thou  art  from  thinking  that  God  has  mercy  for 
thee,  thou  art  the  man,  the  Jerusalem  sinner,  that 
the  Word  of  God  has  conquered,  and  to  whom  it 
offereth  free  remission  of  sins,  by  the  redemption 
that  is  in  Jesus  Christ. 

When  the  jailor  cried  out,  '  Sirs,  what  must  I 
do  to  be  saved  ? '  the  answer  was,  '  Believe  ou 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.' 
lie  that  sees  his  sins  aright,  is  brought  to  his  wit's 
end  by  them ;  and  he  that  is  so,  is  willing  to  part 
from  them,  and  to  be  saved  by  the  grace  of  God. 
If  this  be  thy  case,  fear  not,  give  no  Avay  to 
despair  ;  thou  presumest  not,  if  thou  believest  to 
life  everlasting  in  Jesus  Christ ;  yea,  Christ  is 
prepared  for  such  as  thou  art.  Therefore,  take 
good  courage,  and  believe.  The  design  of  Satan  is, 
to  tell  the  presumptuous  that  their  presuming  on 
mercy  is  good ;  but  to  persuade  the  believer,  that 
his  believing  is  impudent,  bold  dealing  with  God. 
I  never  heard  a  presumptuous  man,  in  my  life,  say 
that  he  was  afraid  that  he  presumed ;  but  I  have 
heard  many  an  honest  humble  soul  say,  that  they 
have  been  afraid  that  their  faith  has  been  presump- 
tion. Why  should  Satan  molest  those  whose  ways 
he  knows  will  bring  them  to  him  ?  And  who  can 
think  that  he  should  be  quiet,  when  men  take  the 
right  course  to  escape  his  hellish  snares  ?  This, 
therefore,  is  the  reason  why  the  truly  humbled  is 
opposed,  while  the  presumptuous  goes  on  by  wind 
and  tide.  The  truly  humble,  Satan  hates ;  but  he 
laughs  to  see  the  foolery  of  the  other. 

Does  tiiy  hand  and  heart  tremble  ?  Upon  thee 
the  promise  smiles.  'To  this  man  will  I  look,' 
says  God,  '  even  to  him  that  is  poor  and  of  a  con- 
trite spirit,  and  trcnibleth  at  my  word,' is.  bcvi.  2. 
What,  therefore,  I  have  said  of  presumption,  con- 
cerns not  the  humble  in  spirit  at  all.     I  therefore 


94 


THE  JERUSALEM  SINNER  SAVED; 


nm  for  gatlicriiig  up  tlie  stones,  and  for  taking  the 
stumbling-blocks  out  of  the  way  of  God's  people; 
and  forewarning  of  them,  that  they  lay  the  stum- 
blin "--block  of  their  iniquity  before  their  faces ;  and 
[of  those]  that  are  for  presuming  upon  God's  mercy; 
and  let  them  look  to  themselves.  Eze.  xiv.  o-s. 

Also,  our  text  stands  firm  as  ever  it  did,  and 
our  observation  is  still  of  force,  that  Jesus  Christ 
would  have  mercy  offered,  in  the  first  place,  to  the 
biggest  sinners.  So  then,  let  none  despair,  let 
none  presume  ;  let  none  despair  that  are  sorry  for 
their  sins,  and  •would  be  saved  by  Jesus  Christ ; 
let  none  presume  that  abide  in  the  liking  of  their 
sins,  though  they  seem  to  know  the  exceeding  grace 
of  Christ ;  for  though  the  door  stands  wide  open 
for  the  reception  of  the  penitent,  jet  it  is  last* 
enough  barred  and  bolted  against  the  presump- 
tuous sinner.  Be  not  deceived,  God  is  not  mocked ; 
■whatsoever  a  man  sows,  that  he  shall  reap.  It 
cannot  be  that  God  should  be  wheedled  out  of  his 
mercy,  or  prevailed  upon  by  lips  of  dissimulation ; 
he  knows  them  that  trust  in  him,  and  that  sincerely 
come  to  him,  by  Christ,  for  mercy.  Na.  i.  7. 

It  is,  then,  not  the  abundance  of  sins  committed, 
but  the  not  coming  heartily  to  God,  by  Christ,  for 
mercy,  that  shuts  men  out  of  doors.  And  though 
their  not  coming  heartily  may  be  said  to  be  but  a  sin, 
yet  it  is  such  a  sin  as  causeth  that  all  thy  other 
sins  abide  upon  thee  unforgiven.  God  complains 
of  this.  *  They  have  not  cried  unto  me  with  their 
heart  -  they  return,  but  not  to  the  most  High.' 
They  turned  '  feignedly. '  Je.  m.  10 ;  iio.  vii.  14,  I6.  Thus 
doing,  his  soul  hates  [them];  but  the  penitent, 
humble,  broken-hearted  sinner,  be  his  transgres- 
sions red  as  scarlet,  red  like  crimson,  in  number 
as  the  sand  ;  though  his  transgressions  cry  to 
heaven  against  him  for  vengeance,  and  seem  there 
to  cry  louder  than  do  his  prayers,  or  tears,  or 
groans  for  mercy ;  yet  he   is  safe.     To  this  man 

God  will  look.  Is.  L  18;lyri.  2. 

Seventh,  Would  Jesus  Christ  have  mercy  offered, 
in  the  first  place,  to  the  biggest  sinners  ?  Then 
here  is  ground  for  tJiose  that,  as  to  2'>ractice,  have  not 
been  such,  to  come  to  him  for  mercy. 

Although  there  is  no  sin  little  of  itself,  because 
it  is  a  contradiction  of  the  nature  and  majesty  of 
God,  yet  we  nmst  admit  of  divers  numbers,  and, 
also,  of  aggravations.  Two  sins  are  not  so  many 
as  three ;  nor  are  three  that  are  done  in  ignorance 
BO  big  as  one  that  is  done  against  light,  against 
knowledge  and  conscience.  Also,  there  is  the  child 
in  sin,  and  a  man  in  sin  that  has  his  hairs  gray 
and  his  skin  wiinkled  for  very  age.  And  we  nmst 
put  a  difference  betwixt  these  sinners  also  ;  for  can 
it  be  that  a  child  of  seven,  or  ten,  or  sixteen  years 

*  Printed  'far,'  in  the  first  and  second  editions;  altered  to 
'flist,'  in  third  and  subsfqiicnt  cditious. —  Ed. 


old,  should  be  such  a  sinner — a  sinner  so  vile  in  the 
eyes  of  the  law  as  he  is  who  has  walked  according 
to  the  course  of  this  world,  forty,  fifty,  sixt}',  or 
seventy  years  ?  Now,  the  youth,  this  stripling, 
though  he  is  a  sinner,  is  but  a  little  sinner,  when 
compared  with  such.  Now,  I  say,  if  there  be  room 
for  the  first  sort,  for  those  of  the  biggest  size,  cer- 
tainly there  is  room  for  the  lesser  size.  If  there  be 
a  door  wide  enough  for  a  giant  to  go  in  at,  there  is 
certainly  room  for  a  dwarf.  If  Christ  Jesus  has 
grace  enough  to  save  great  sinners,  he  has  surely 
grace  enough  to  save  little  ones.  If  he  can  forgive 
five  hundred  pence,  for  certain  he  can  forgive  fifty. 

Lu.  vii.  41,  42. 

But  you  said  before,  that  the  little  sinners  must 
stand  by  until  the  great  ones  have  received  their 
grace,  and  that  is  discouraging!  I  answer,  there 
are  two  sorts  of  little  sinners — such  as  are  so,  and 
such  as  feign  themselves  so.  There  are  those  that 
feign  themselves  so,  that  I  intended  there,  and  not 
those  that  are,  indeed,  comparatively  so.  Such  as 
feign  themselves  so,  may  wait  long  enough  before 
they  obtain  forgiveness. 

But  again,  a  sinner  may  be  comparatively  a 
little  sinner,  and  sensibly  a  great  one.  There  are, 
then,  two  sorts  of  greatness  in  sin — greatness  by 
reason  of  number ;  greatness  by  reason  of  thorough- 
ness of  conviction  of  the  horrible  nature  of  sin. 
In  this  last  sense,  he  that  has  but  one  sin,  if  such 
an  one  could  be  found,  may,  in  his  own  eyes,  find 
himself  the  biggest  sinner  in  the  world.  Let  this 
man  or  this  child,  therefore,  put  himself  among 
the  great  sinners,  and  plead  wdth  God  as  great 
sinners  do,  and  expect  to  be  saved  with  the  great 
sinners,  and  as  soon  and  as  heartily  as  they.  Yea, 
a  little  sinner,  that,  comparatively,  is  truly  so,  if 
he  shall  graciously  give  way  to  conviction,  and 
shall,  in  God's  light,  diligently  weigh  the  horrible 
nature  of  his  own  sin,  may  yet  sooner  obtain  for- 
giveness for  them  at  the  hands  of  the  heavenly 
Father,  than  he  that  has  ten  times  his  sins,  and  so 
cause  to  cry  ten  times  harder  to  God  for  mercy. 

For  the  grievousness  of  the  cry  is  a  great  thing 
with  God ;  for  if  he  will  hear  the  widow,  if  she 
cries  at  all,  how  much  more  if  she  cries  most  griev- 
ously ?  Ex.  xxii.  22,  2.3.  It  is  not  the  number,  but  the 
true  sense  of  the  abominable  nature  of  sin,  that 
makes  the  cry  for  pardon  lamentable. t  He,  as  I 
said,  that  has  many  sins,  ma}'  not  cry  so  loud  in 
the  ears  of  God  as  he  that  has  far  fewer;  he,  in 
our  present  sense,  that  is  in  his  own  eyes  the  big- 
gest sinner,  is  he  that  soonest  findeth  mercy.  The 
offer,  then,  is  to  the  biggest  sinner ;  to  the  biggest 

f  The  blind  men,  who  implored  the  mercy  of  Jesus,  would 
not  be  checked  even  by  the  multitude,  but  cried  so  much  the 
more.  ^Vheu  a  true  sense  of  misery  urges,  neither  men  nor 
devils  can  slop  the  cry  for  mercy,  till  .Fesus  has  compassion  and 
Lcals  their  spiritual  maladies. — Mason, 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


sinner  first,  and  tlie  mercy  is  first  obtained  L}'  liim 
that  first  confessetli  himself  to  be  sueli  an  one. 

There  are  men  that  strive  at  the  throne  of  grace 
for  mercy,  by  pleading  the  greatness  of  their  neces- 
sity. Now  their  plea,  as  to  the  prevalency  of  it, 
lleth  not  in  their  counting  up  of  the  number,  but  in 
the  sense  of  the  greatness  of  their  sins,  and  in  the 
vehemency  of  their  cry  for  pardon.  "And  it  is  ob- 
servable, that  though  the  birthright  was  Reuben's, 
and,  for  his  foolishness,  given  to  the  sons  of  Joseph, 
yet  Judah  prevailed  above  his  brethren,  and  of  him 
came  the  Messiah,  i  Ch.  v.  i,  2.  There  is  a  heavenly 
subtilty  to  be  managed  in  this  matter.  '  Thy 
brother  came  witli  subtilty,  and  hath  taken  away 
thy  blessing.'  The  blessing  belonged  to  Esau,  but 
Jacob  by  his  diligence  made  it  his  own.  Ge.  xxvii.  35. 
The  offer  is  to  the  biggest  sinner,  to  the  biggest 
sinner  first ;  but  if  he  forbear  to  cry,  the  sinner  that 
is  a  sinner  less  by  far  than  he,  both  as  to  number 
and  the  nature  of  transgression,  may  get  the  bless- 
ing first,  if  he  shall  have  grace  to  bestir  himself 
well ;  for  the  loudest  cry  is  heard  furthest,  and  the 
most  lamentable  pierces  soonest. 

I  therefore  urge  this  head,  not  because  I  would 
have  little  sinners  go  and  tell  God  that  they  are 
little  sinners,  thereby  to  think  to  obtain  his  mercy ; 
for,  verily,  so  they  are  never  like  to  have  it ;  for 
such  words  declare,  that  such  a  one  hath  no  true  sense 
at  all  of  the  nature  of  his  sins.  Sin,  as  I  said,  in  the 
nature  of  it,  is  horrible,  though  it  be  but  one  single 
sin  as  to  act ;  yea,  though  it  be  but  a  sinful  thought ; 
and  so  worthily  calls  for  the  damnation  of  the  soul. 
The  comparison,  then,  of  little  and  great  sinners,  is 
to  go  for  good  sense  among  men.  But  to  plead  the 
fewness  of  thy  sins,  or  the  comparative  harmlessness 
of  their  quantity  before  God,  argueth  no  sound 
knowledge  of  the  nature  of  thy  sin,  and  so  no  true 
sense  of  the  nature  or  need  of  mercy. 

Little  sinner!  when  therefore  thou  goest  to  God, 
though  thou  knowest  in  thy  conscience  that  thou, 
as  to  acts,  art  no  thief,  no  murderer,  no  whore,  no 
liar,  no  false  swearer,  or  the  like,  and  in  reason 
must  needs  understand  that  thus  thou  art  not  so 
profanely  vile  as  others ;  yet  when  thou  goest  to 
God  for  mercy,  know  no  man's  sins  but  thine  own, 
make  mention  of  no  man's  sins  but  thine  own.  Also 
labour  not  to  lessen  thy  own,  but  magnify  and 
greaten  them  by  all  just  circumstances,  and  be  as  if 
there  was  never  a  sinner  in  the  world  but  thyself. 
Also  cry  out,  as  if  thou  wast  but  the  only  undone 
man  ;  and  that  is  the  way  to  obtain  God's  mercy. 
It  is  one  of  the  comeliest  sights  in  the  world  to 
see  a  little  sinner  commenting  upon  the  greatness 
of  his  sins,  multiplying  and  multiplying  them  to 
himself,  till  he  makes  them  in  his  own  eyes  bigger 
and  higher  than  he  seeth  any  other  man's  sins  to  be 
in  the  world ;  and  as  base  a  thing  it  is  to  see  a  man 
do  otherwise,  and  as  basely  will  come  on  it.  Lu.  xviii. 


10-14.  As,  therefore,  I  said  to  the  great  sinner  be- 
fore, let  him  take  heed  lest  he  presume  ;  I  say  now 
to  the  little  sinner,  let  him  take  heed  that  he  do 
not  dissemble ;  for  there  is  as  great  an  aptness  in 
the  little  sinner  to  dissemble,  as  there  is  in  the  great 
one.  '  lie  that  hideth  his  sins  shall  not  prosper,'* 
be  he  a  sinner  little  or  great.  Pr.  sx\'iii.  13. 

Eighth,  Would  Jesus  Christ  have  mercy  off'ered, 
in  the  first  place,  to  the  biggest  sinners  ?  Then 
tJds  shows  the  true  cause  ivhy  Satan  makes  such  head 
as  he  doth  against  him. 

The  Father  and  the  Holy  Spirit  are  well  spoken 
of  by  all  deluders  and  deceived  persons  ;  Christ  only 
is  the  rock  of  offence.  'Behold,  I  lay  in  Zion  a 
stumbling-stone  and  rock  of  offence.'  Ro.  ix.  33.  Not 
that  Satan  careth  for  the  Father  or  the  Spirit  more 
than  he  careth  for  the  Son ;  but  he  can  let  men 
alone  with  their  notions  of  the  Father  and  the  Spirit, 
for  he  knows  they  shall  never  enjoy  the  Father  or 
the  Spirit,  if  indeed  they  receive  not  the  merits  of 
the  Son.  '  He  that  hath  the  Son,  hath  life ;  he  that 
hath  not  the  Son  of  God  hath  not  life,'  however 
they  may  boast  themselves  of  the  Father  and  the 
Spirit.  iJn.  V.  12.  Again,  ' Whosoever transgresseth, 
and  abideth  not  in  the  doctrine  of  Christ,  hath  not 
God.  He  that  abideth  in  the  doctrine  of  Christ,  he 
hath  both  the  Father  and  the  Son.'  2  jn.  s.  Christ, 
and  Christ  only,  is  he  that  can  make  us  capable  to 
enjoy  God  with  life  and  joy  to  all  eternity.  Hence 
he  calls  himself  the  way  to  the  Father,  the  true  and 
living  way.  Jn.  xiv.  6.  For  we  cannot  come  to  the 
Father  but  by  him.  He.  x.  19,  20.  Satan  knows  this, 
therefore  he  hates  him.  Deluded  persons  are 
ignorant  of  this,  and  therefore,  they  are  so  led  up 
and  down  by  Satan  by  the  nose  as  they  are. 

There  are  many  things  by  which  Satan  has  taken 
occasion  to  greaten  his  rage  against  Jesus  Christ. 
As,  first.  His  love  to  man,  and  then,  the  many  ex- 
pressions of  that  love.  He  hath  taken  man's  nature 
upon  him ;  he  hath  in  that  nature  fulfilled  the  law 
to  bring  in  righteousness  for  man  ;  and  hath  s])ilt 
his  blood  for  the  reconciling  of  man  to  God ;  he  hath 
broke  the  neck  of  death,  put  away  sin,  destroyed 
the  works  of  the  devil,  and  got  into  his  own  hands 
the  keys  of  death ;  and  all  these  are  heinous  things 
to  Satan.  He  cannot  abide  Christ  for  this.  Be- 
sides, He  hath  eternal  life  in  himself,  and  that  to 
bestow  upon  us ;  and  we  in  all  likelihood  arc  to 
possess  the  very  places  from  which  the  Satans  by 
transgression  fell,  if  not  places  more  gloriou.s. 
Wherefore  he  must  needs  be  angry.  And  is  it  not 
avexatious  thing  to  him,  that  we  should  be  admitted 
to  the  throne  of  grace  by  Christ,  while  he  stands 
bound  over  in  chains  of  darkness,  to  answer  for  iii.s 
rebellions  against  God  and  his  Son,  at  the  terrible 


*  Quoted  from  the  Puritan  or  Genevan  version  of  tlie 
Bible  ;  our  translation  lias,  '  lie  that  covercth.' — Eo. 


96 


THE  JERUSALEM  SINNER  SXYED; 


day  of  judgment.  Yea,  we  poor  dust  and  ashes 
tnust  become  his  judges,  and  truimph  over  him  for 
ever:  and  all  this  long*  of  Jesus  Christ;  for  he  is 
the  meritorious  cause  of  all  this. 

Now  though  Satan  seeks  to  be  revenged  for  this, 
yet  he  knows  it  is  in  vain  to  attack  the  person  of 
Christ;  He  [Christ]  has  overcome  him;  therefore 
he  [Satan]  tampers  with  a  company  of  silly  men ; 
that  he  may  vilify  him  by  them.  And  they,  bold 
fools  as  they  are,  will  not  spare  to  spit  in  his  face. 
They  will  rail  at  his  person,  and  deny  the  very 
being  of  it ;  they  will  rail  at  his  blood,  and  deny 
the  merit  and  worth  of  it.  They  will  deny  the  very 
end  why  he  accomplished  the  law.  and  by  jiggs, 
and  tricks,  and  quirks,  which  he  helpeth  them  to, 
they  set  up  fond  names  and  images  in  his  place, 
and  give  the  glory  of  a  Saviour  to  them.  Thus 
Satan  worketh  under  the  name  of  Christ;  and 
Lis  ministers  under  the  name  of  the  ministers  of 
righteousness. 

And  by  his  wiles  and  stratagems  he  undoes  a 
world  of  men ;  but  there  is  a  seed,  and  they  shall 
serve  him,  and  it  shall  be  counted  to  the  Lord  for 
a  generation.  These  shall  see  their  sins,  and  that 
Christ  is  the  way  to  happiness.  These  shall  ven- 
ture themselves,  both  body  and  soul,  upon  his 
worthiness.  All  this  Satan  knows,  and  therefore 
his  I'age  is  kindled  the  more.  Wherefore,  according 
to  his  abilityand  allowance, he  assaulteth,  tempteth, 
abuseth,  and  stirs  up  what  he  can  to  be  hurtful  to 
these  poor  people,  that  he  may,  while  his  time  shall 
last,  make  it  as  hard  and  difficult  for  them  to  go  to 
eternal  glory  as  he  can.  Oftentimes  he  abuses  them 
•with  wrong  apprehensions  of  God,  and  with  wrong 
apprehensions  of  Christ.  He  also  casts  them  mto 
the  mire,  to  the  reproach  of  religion,  the  shame  of 
their  brethren,  the  derision  of  the  world,  and  dis- 
honour of  God.  He  holds  our  hands  while  the 
world  buffets  us ;  he  puts  bear-skins  upon  us,  and 
then  sets  the  dogs  at  us.  He  bedaubeth  us  with 
his  own  foam,  and  then  tempts  us  to  believe  that 
that  bedaubing  comes  from  ourselves.! 

Oh !  the  rage  and  the  roaring  of  this  lion,  and 
the  liatred  that  he  manifests  against  the  Lord 
Jesus,  and  against  them  that  are  purchased  with 
his  blood!  But  yet,  in  the  midst  of  all  this,  the 
Lord  Jesus  sends  forth  his  herald  to  proclaim  in 
the  nations  his  love  to  the  world,  and  to  invite  them 
to  come  in  to  him  for  life.  Yea,  his  invitation  is 
so  large,  that  it  olfereth  his  mercy  in  the  first  place 
to  the  biggest  sinners  of  every  age,  which  augments 
the  devil's  rage  the  more.  Wherefore,  as  I  said 
before,  fret  he,  fume  he,  the  Lord  Jesus  will  •  divide 

•  '  Long  of  Jesus  Christ ;'  a  provincial  expression,  meaning 
'all  this  belongs  to  us  by  Jesus  Christ.'— Ed. 

t  How  admirable  an  ilhistraiioa  is  this  of  the  Sloufrh  of 
respond,  into  which  Christ iau  and  Pliable  fell  ia  '  The  Pil- 
grim's Progrcss.'—ED. 


the  spoil '  with  this  great  one  ;  yea,  he  shall  divide 
the  spoil  with  the  strong,  '  because  he  hath  poured 
out  his  soul  unto  death,  and  he  was  numbered  with 
the  transgressors ;  and  he  bare  the  sin  of  many,  and 
made  intercession  for  the  transgressors.'  is.  im.  12. 

Ninth,  Would  Jesus  Christ  have  mercy  offered,  in 
the  first  place,  to  the  biggest  sinners?  Lei  Uie  tempted 
liarp  vjjon  this  string  for  their  help  and  consolation. 

The  tempted,  wherever  he  dwells,  always  thinks 
himself  the  biggest  sinner,  one  most  unworthy  of 
eternal  life.  This  is  Satan's  master  argument  ; 
thou  art  a  horrible  sinner,  a  hypocrite,  one  that  has 
a  profane  heart,  and  one  that  is  an  utter  stranger 
to  a  work  of  grace.  I  say  this  is  his  maul,  his 
club, I  his  master-piece;  he  doth  Avith  this  as  some 
do  with  their  most  enchanting  songs,  sings  them 
everywhere.  I  believe  there  are  but  few  saints  ia 
the  world  that  have  not  had  this  temptation  sound- 
ing in  their  ears.  But  were  they  but  aware,  Satan 
by  all  this  does  but  drive  them  to  the  gap  out  at 
which  they  should  go,  and  so  escape  his  roaring. 
Saith  he,  thou  art  a  great  sinner,  a  horrible  sinner, 
a  profane-hearted  wretch,  one  that  cannot  be 
matched  for  a  vile  one  in  the  country.  And  all 
this  while  Christ  says  to  his  ministers,  offer  mercy, 
in  the  first  place,  to  the  biggest  sinners.  So  that 
this  temptation  drives  thee  directly  into  the  arms 
of  Jesus  Christ. 

Were  therefore  the  tempted  but  aware,  he  might 
say,  'Ay,  Satan,  so  I  am,  I  am  a  sinner  of  the  big- 
gest size,  and  therefore  have  most  need  of  Jesus 
Christ;  yea,  because  I  am  such  a  wretch,  therefore 
Jesus  Christ  calls  me ;  yea,  he  calls  me  first ;  the 
first  proffer  of  the  gospel  is  to  be  made  to  the  Jeru- 
salem sinner ;  I  am  he,  wherefore  stand  back,  Satan; 
make  a  lane,  my  right  is  first  to  come  to  Jesus 
Christ.'  This  now  would  be  like  for  like.  This 
would  foil  the  devil ;  this  would  make  him  say,  I 
must  not  deal  with  this  man  thus ;  for  then  I  put 
a  sword  into  his  hand  to  cut  oft'  my  head.| 

And  this  is  the  meaning  of  Peter,  when  he  saith, 
'Resist  him  stedfast  in  the  faith.'  iPe.  v.  9.  And 
of  Paul,  when  he  saith,  '  Take  the  shield  of  faith, 
wherewith  ye  shall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked. '  Ep.  vL  I6.  Wherefore  is  it  said, 
Begin  at  Jerusalem,  if  the  Jerusalem  sinner  is  not 
to  have  the  benefit  of  it  ?  And  if  I  am  to  have  the 
benefit  of  it,  let  me  call  it  to  mind  when  Satan 
haunts  me  with  continual  remembrance  of  my  sins, 
of  my  Jerusalem  sins.  Satan  and  my  conscience 
say  I  am  the  biggest  sinner ; — Christ  offereth  mercy, 
in  the  first  place,  to  the  biggest  sinners  !  Nor  is 
the  manner  of  the  offer  other  but  such  as  suiteth 
with  mv  mind.     I  am  sorry  for  my  sin ;  yea,  sorry 


X  This  illustrates  Bunj'an's  meaning  of  the  Giant  of  Sophis- 
try, named  Maul,  whose  head  was  cut  off  by  Great-heart,  in 
the  Secoud  Part  of  ' The  Pilgrim's  Progress.' — Ed. 


or.,  GOOD  NEWS  FOR  THE  VILEST  OE  MEN. 


97 


at  my  heart  that  ever  shiful  thought  did  enter,  or 
find  the  least  entertainment  in  luy  wicked  mind: 
and  might  I  obtain  my  wish,  I  would  never  more 
that  mv  heart  should  be  a  place  for  ought  but  the 
grace,  and  spirit,  and  faith  of  the  Lord  Jesus.  I 
speak  not  this  to  lessen  my  wickedness ;  I  would 
not  for  all  the  world  but  be  placed  by  mine  own 
conscience  in  the  very  front  of  the  biggest  sinners, 
that  I  might  be  one  of  the  first  that  are  beckoned, 
by  the  gracious  hand  of  Jesus  the  Saviour,  to  come 
to  hira  for  mercy. 

Well,  sinner,  thou  now  speakest  like  a  Christian; 
but  say  thus,  in  a  strong  spirit,  in  the  hour  of 
temptation,  and  then  thou  wilt,  to  thy  commenda- 
tion and  comfort,  quit  thyself  well.  This  improving 
of  Christ,  in  dark  hours,  is  the  life,  though  the 
hardest  part  of  our  Christianity.  We  should  neither 
stop  at  darkness  nor  at  the  raging  of  our  lusts, 
but  go  on  in  a  way  of  ventui'ing,  and  casting  the 
whole  of  our  affairs  for  the  next  world  at  the  foot  of 
Je.sus  Christ.  This  is  the  way  to  make  the  darkness 
light,  and  also  to  allay  the  raging  of  corruption. 

The  first  time  the  Passover  was  eaten  was  in  the 
night ;  and  when  Israel  took  courage  to  go  forward, 
though  the  sea  stood  in  their  way  like  a  devouring 
gulf,  and  the  host  of  the  Egyptians  follow  them  at 
the  heels ;  yet  the  sea  gives  place,  and  their  ene- 
mies were  as  still  as  a  stone  till  they  were  gone 

over.  Ex.  xii.  8  ;  xiv.  13,  14,  21,  22  ;  xv.  IG. 

There  is  nothing  like  faith  to  help  at  a  pinch ; 
faith  dissolves  doubts  as  the  sun  drives  away  the 
mists.  And  that  you  may  not  be  put  out,  know 
your  time,  as  I  said,  of  believing  is  always.  There 
are  times  when  some  graces  may  be  out  of  use,  but 
there  is  no  time  wdierein  faith  can  be  said  to  be  so. 
Wherefore,  faith  must  be  always  in  exercise.  Faith 
is  the  eye,  is  the  mouth,  is  the  hand,  and  one  of 
these  is  of  use  all  day  long.  Faith  is  to  see,  to 
receive,  to  work,  or  to  eat;  and  a  Christian  should 
be  seeing,  or  receiving,  or  working,  or  feeding  all 
day  long.  Let  it  rain,  let  it  blow,  let  it  thunder, 
let  it  lighten,  a  Christian  must  still  believe.  At 
'what  time,'  said  the  good  man,  '  I  am  afraid,  I 
will  trust  in  thee. '  rs.  hi.  2,  3. 

Nor  can  we  have  a  better  encouragement  to  do 
this  than  is,  by  the  text,  set  before  us ;  even  an 
open  heart  for  a  Jerusalem  sinner.  And  if  for  a 
Jerusalem  sinner  to  come,  then  for  such  a  one 
when  come.  If  for  such  a  one  to  be  saved,  then 
for  such  a  one  that  is  saved.  If  for  such  a  one 
to  be  pardoned  his  great  transgressions,  then  for 
such  a  one  who  is  pardoned  these  to  come  daily  to 
Jesus  Christ  too,  to  be  cleansed  and  set  free  from 
his  common  infirmities,  and  from  the  iniquities  of 
his  holy  things.  Therefore,  let  the  poor  sinner 
that  would  be  saved  labour  for  skill  to  make  the 
best  improvement  of  the  grace  of  Christ  to  help 
him  against  the  temptations  of  the  devil  and  his  sins. 

VOL.  I. 


Teitth,  Would  Jesus  Christ  have  mercy  offered, 
in  the  first  place,  to  the  biggest  sinners  ?  Let  those 
men.  consider  this  tJmt  have,  or  may,  in  a  day  of 
trial,  spoken  or  done  what  their  profession  or  con- 
science told  them  they  should  not,  and  that  have  the 
guilt  and  burden  thereof  upon  their  consciences. 

Whether  a  thing  be  wrong  or  right,  guilt  may 
pursue  him  that  doth  contrary  to  his  conscience. 
But  suppose  a  man  should  deny  his  God,  or  his 
Christ,  or  relinquish  a  good  profession,  and  be 
under  the  real  guilt  thereof,  shall  he,  therefore, 
conclude  he  is  gone  for  ever  ?  Let  hira  come  again 
with  Peter's  tears,  and  no  doubt  but  he  shall  obtain 
Peter's  forgiveness ;  for  the  text  includes  the  big- 
gest sinners.  And  it  is  observable,  that  before  this 
clause  was  put  into  this  commission,  Peter  was  par- 
doned his  horrible  revolt  from  his  Master.  He  that 
revolteth  in  the  day  of  trial,  if  he  is  not  shot  quite 
dead  upon  the  place,  but  is  sensible  of  his  wound, 
and  calls  out  for  a  chirurgcon,  shall  find  his  Lord 
at  hand  to  pour  wine  and  oil  into  his  wounds,  that 
he  may  again  be  healed,  and  to  encourage  him  to 
think  that  there  may  be  mercy  for  hira  ;  besides 
what  we  find  recorded  of  Peter,  you  read  in  the 
Acts,  some  were,  through  the  violence  of  their 
trials,  compelled  to  blaspheme,  and  yet  are  called 
saints.  Ac.  xxvi  0—11. 

Hence  you  have  a  promise  or  two  that  speak 
concerning  such  kind  of  men,  to  encourage  us  to 
think  that,  at  least,  some  of  them  shall  come  back 
to  the  Lord  their  God.  '  Shall  they  fall,'  saith  he, 
'  and  not  arise  ?  Shall  he  turn  away,  and  not 
return  ?  '  Je.  viii.  4.  *  And  in  that  day  will  I  assem- 
ble her  that  halteth,  and  I  will  gather  her  that  is 
driven  out,  and  her  that  I  have  alilicted.  And  I 
will  make  her  that  halted  a  remnant,  and  her  that 
was  cast  far  off  a  strong  nation  ;  and  the  Lord 
shall  reign  over  them  in  ]\Iount  Zion  -  for  ever.' 
What  we  are  to  imderstand  by  her  that  halteth, 
is  best  expressed  by  the  prophet  Elijah,  m.  iv.  g,  7. 

Zep.  iii.  19.  1  Ki.  xviii.  21. 

I  will  conclude,  then,  that  for  them  that  have 
halted,  or  may  halt,  the  Lord  has  mercy  in  the 
bank,*  and  is  willing  to  accept  them  if  they  return 
to  him  again.  Perhaps  they  may  never  be  after 
that  of  any  great  esteem  in  the  house  of  God,  but 
if  the  Lord  will  admit  them  to  favour  and  forgive- 
ness— 0  exceeding  and  undeserved  mercy!  See 
Eze.  sliv.  10-11.  Thou,  then,  that  mayest  be  the  man, 
remember  this,  that  there  is  mercy  also  for  thee. 
Return,  therefore,  to  God,  and  to  hi.-i  Son,  who  hath 
yet  in  store  for  thee,  and  who  will  do  thee  good. 

But,  perhaps,  thou  wilt  say.  He  doth  not  save  all 
revolters,  and,  therefore,  perhaps  not  me.    Answer. 


*  The  treasures  of  this  bank  are  inexhaustible  and  unsearch- 
able. Oh  for  faith,  that  we  may  dra-.v  largely  upon  its  infinite 
riches ! — Ed. 


98 


THE  JERUSAI-EM  SINNER  SAVED; 


Art  thou  returning  to  God  ?  If  thou  art  returning, 
thou  art  the  man ;  '  Return,  ye  hackshding  children, 
and  I  will  heal  your  hackslidings.'  Je.  iii.  22. 

Some,  as  I  said,  that  revolt,  are  shot  dead  upon 
the  place ;  and  for  them,  -who  can  help  them  ? 
Cut  for  them  that  cry  out  of  their  wounds,  it  is  a 
si^-n  that  they  are  yet  alive,  and,  if  they  use  the 
means  in  time,  doubtless  they  may  he  healed. 

Christ  Jesus  has  bags  of  mercy  that  vrere  never 
vet  broken  up  or  unsealed.  Hence  it  is  said,  he 
has  goodness  laid  up  ;  things  reserved  in  heaven  for 
his.  And  if  he  breaks  up  one  of  these  bags,  who 
can  tell  what  he  can  do  ?  Hence  his  love  is  said  to 
be  such  as  passeth  knowledge,  and  that  his  riches 
are  unsearchable.  Ho  has,  nobody  knows  what ; 
for  nobody  knows  who !  He  has  by  him,  in  store, 
lor  such  as  seem,  in  the  view  of  all  men,  to  be  gone 
beyond  recovery.  For  this,  the  text  is  plain. 
What  man  or  angel  could  have  thought  that  the 
Jerusalem  sinners  had  been  yet  on  this  side  of  an 
impossibility  of  enjoying  life  and  mercy  ?  Hadst 
thou  seen  their  actions,  and  what  horrible  things 
they  did  to  the  Son  of  God  ;  yea,  how  stoutly  they 
backed  what  they  did  with  resolves  and  endeavours 
to  persevere,  when  they  had  killed  his  person, 
against  his  name  and  doctrine  ;  and  that  there  was 
not  found  among  them  all  that  while,  as  we  read 
of,  the  least  remorse  or  regret  for  these  their 
doings ;  couldst  thou  have  imagined  that  mercy 
would  ever  have  took  hold  of  them,  at  least  so 
soon!  Nay,  that  they  should,  of  all  the  world,  be 
counted  tliose  only  meet  to  have  it  offered  to  them 
in  the  very  first  place !  For  so  my  text  commands, 
saying,  Preach  repentance  and  remission  of  sins 
among  all  nations,  beginning  at  Jerusalem. 

I  tell  you  the  thing  is  a  wonder,  and  must  for 
ever  stand  for  a  wonder  among  the  sons  of  men. 
It  stands,  also,  for  an  everlasting  invitation  and 
allurement  to  the  biggest  sinners  to  come  to  Christ 
for  mercy.  Now  since,  in  the  opinion  of  all  men, 
the  revolter  is  such  a  one ;  if  he  has,  as  I  said 
before,  any  life  in  him,  let  him  take  encouragement 
to  come  again,  that  ho  may  live  by  Christ. 

Eleventh,  Would  Jesus  Christ  have  mercy  offered, 
in  the  first  place,  to  the  biggest  sinners  ?  Then 
lei  God's  minisf.ers  tell  them  so. 

There  is  an  incidence*  in  us,  I  know  not  how  it 
doth  come  about,  when  we  are  converted,  to  con- 
temn them  that  are  left  behind.  Poor  fools  as  we 
are,  we  forget  tliat  we  ourselves  were  so.  Tit.  iii.  2,  3. 

But  would  it  not  become  us  better,  since  we  have 
tasted  that  tlie  Lord  is  gracious,  to  carry  it  towards 
them  so,  that  we  may  give  them  convincing  ground 
to  believe  that  we  have  found  that  mercy  which 
also  sets  open  the  door  for  tlicra  to  come  and  par- 

*  '  lucidcncc ;'  the  direction  with  which  one  body  strikes 
another;  now  obsolete. — Ed. 


take  with  us.  Ministers,  I  say,  should  do  thus, 
both  by  their  doctrine,  and  in  all  other  respects. 
Austerity  doth  not  become  us,  neither  in  doctrine 
nor  in  conversation. t  We  ourselves  live  by  grace; 
let  us  give  as  we  receive,  and  labour  to  persuade 
our  fellow-sinners,  which  God  has  left  bcliind  us, 
to  follow  after,  that  they  may  partake  with  us  of 
grace.  We  are  saved  by  grace ;  let  us  live  like 
them  that  are  gracious.  Let  all  our  things,  to  the 
w'orld,  be  done  in  charity  towards  them  ;  pity  them, 
pray  for  them,  be  familiar  with  them,  for  their 
good.  Let  us  lay  aside  our  foolish,  worldly,  carnal 
grandeur;  let  us  not  walk  the  streets,  and  have 
such  beliaviours  as  signify  we  are  scarce  for  touch- 
ing of  the  poor  ones  that  are  left  behind  ;  no,  not 
with  a  pair  of  tongs.  It  becomes  not  ministers 
thus  to  do. 

[A  gentle  reproof.  ] 

Remember  your  Lord,  he  was  familiar  with  pub- 
licans and  sinners  to  a  proverb :  '  Behold  a  man 
gluttonous,  and  a  Avine-bibber,  a  friend  of  publicans 
and  sinners.*  Mat.  xi.  19.  The  first  part,  concerning 
his  gluttonous  eating  and  drinking,  to  be  sure,  was 
an  horrible  slander  ;  but  for  the  other,  nothing  was 
ever  spoke  truer  of  him  by  the  world.  Now,  why 
should  we  lay  hands  cross  on  this  text ;  that  is, 
choose  good  victuals,  and  love  the  sweet  wine  bet- 
ter than  the  salvation  of  the  poor  publican  ?  Why 
not  familiar  with  sinners,  provided  we  hate  their 
spots  and  blemishes,  and  seek  that  they  may  be 
healed  of  them  ?  Why  not  fellowly  with  our  car- 
nal neighbours  ?  If  we  do  take  occasion  to  do 
so,  that  we  may  drop,  and  be  yet  distilling  some 
good  doctrine  upon  their  souls  ?  Why  not  go  to 
the  poor  man's  house,  and  give  him  a  penny,  and 
a  Scripture  to  think  upon  ?  Why  not  send  for 
the  poor  to  fetch  away,  at  least,  the  fragments  of 
thy  table,  that  the  bowels  of  thy  fellow-sinner 
may  be  refreshed  as  well  as  thine  ? 

Ministers  should  be  exemplary ;  but  I  am  an 
inferior  man,  and  must  take  heed  of  too  much 
meddling.  But  might  I,  I  would  meddle  with 
them,  with  their  wives,  and  with  their  children  too. 
I  mean  not  this  of  all,  but  of  them  that  deserve  it, 
though  I  may  not  name  them.  But,  I  say,  let 
ministers  follow  the  steps  of  their  blessed  Lord, 
who,  by  word  and  deed,  showed  his  love  to  the 
salvation  of  the  world,  in  such  a  carriage  as 
declared  him  to  jjrefer  their  salvation  before  his 
own  private  concern.  For  we  are  commanded  to 
follow  his  steps,  '  who  did  no  sin,  neither  was  guile 
found  in  his  mouth.' 

And  as  I  have  said  concerning  ministers,  so  I  say 

t  A  sour,  crabbed  Christian,  is  a  contradiction  in  terms.  The 
precept  is,  '  Be  ye  kind  one  to  another,  tender-hearted,  for- 
giving one  another,  even  as  God,  for  Christ's  sake,  hath  for- 
given you.'  Eph.  iv.  31. — Mason. 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


99 


to  all  the  brethren,  Cany  it  so,  that  all  tlie  world 
may  see,  that  indeed  you  are  the  sons  of  love. 
Love  your  Saviour  ;  yea,  show  one  to  another  that 
you  love  him,  not  only  by  a  seeming  love  of  affec- 
tion, but  with  the  love  of  dut3\  Practical  love  is 
best.*  Many  love  Christ  v\-itli  nothing-  but  the  lick 
of  the  tongue.  Alas !  Christ  Jesus  the  Lord  must 
not  be  put  off  thus  ;  '  He  that  hath  my  command- 
ments, and  keepeth  them,'  saith  he,  '  he  it  is  that 
loveth  me.'  Jn.  xiv.  21.  Practical  love,  which  stands 
in  self-denial,  in  charity  to  my  neighbour,  and  a 
patient  enduring  of  affliction  for  his  name;  this  is 
counted  love.  Right  love  to  Christ  is  that  which 
carries  in  it  a  provoking  argument  to  others  of  the 
brethren.  He.  x.  24.  Should  a  man  ask  me  how  he 
should  know  that  he  loveth  the  children  of  God  ? 
the  best  answer  I  could  give  him,  would  be  in  the 
words  of  the  apostle  John  ;  *  By  this,'  saith  he, 
'  we  know  that  we  love  the  children  of  God,  when 
we  love  God,  and  keep  his  commandments.'  1  Jn. 
V.  2.  Love  to  God  and  Christ  is  then  shown,  when 
we  are  tender  of  his  name ;  and  then  we  show  our- 
selves tender  of  his  name,  when  we  are  afraid  to 
break  any,  the  least  of  his  commandments.  And 
when  we  are  here,  then  do  we  show  our  love  to  our 
brother  also. 

[The  Conclusion.] 

I  Now,  we  have  obligation  sufficient  thus  to  do,  for 

that  our  Lord  loved  us,  and  gave  himself  for  us, 
to  deliver  us  from  death,  that  we  might  live  througli 
him.  The  world,  when  they  hear  the  doctrine  that 
I  have  asserted  and  handled  in  this  little  book ;  to 
wit,  that  Jesus  Christ  would  have  mercy  offered,  in 
the  first  place,  to  the  biggest  sinners,  will  be  apt, 
because  themselves  are  unbelievers,  to  think  that 
this  is  a  doctrine  that  leads  to  looseness,  and  that 
gives  liberty  to  the  flesh  ;  but  if  you  that  believe 
love  your  brethren  and  your  neighbours  truly,  and 
as  you  should,  you  will  put  to  silence  the  ignorance 
of  such  foolish  men,  and  stop  their  mouths  from 
speaking  evil  of  you.  And,  I  say,  let  the  love  of 
Christ  constrain  us  to  this.  Who  deserveth  our 
heart,  our  mouth,  our  life,  our  goods,  so  much  as 
Jesus  Christ,  who  has  bought  us  to  himself  by  his 
blood,  to  this  very  end,  that  we  should  be  a  peculiar 
people,  zealous  of  good  works  ? 

There  is  nothing  more  seemly  in  the  world  than 
to  see  a  Christian  walk  as  becomes  the  gospel ;  nor 
anything  more  unbecoming  a  reasonable  creature, 
than  to  hear  a  man  say,  '  I  believe  in  Christ,'  and 
yet  see  in  his  life  debauchery  and  profaneness. 
Might  I,  such  men  should  be  counted  the  basest  of 


*  Tlie  true  branches  in  Christ,  the  heavenly  vine,  are  made 
fruitful  in  love,  joy,  peace,  long-suflering,  gentleness,  goodness, 
faith,  meekness,  and  temperance.  By  these  it  will  appear  that 
Christ  is  formed  withLa  us.  Mere  'lick  of  the  tongue'  love, 
without  these,  is  an  unsubstantial  shadow. — Ed. 


men;  such  men  should  be  counted  by  all  unworthy 
of  the  name  of  a  Christian,  and  should  be  shunned 
by  every  good  man,  as  such  who  are  the  very  plague 
of  profession.  For  so  it  is  written,  we  should  carry 
it  towards  them.  Whoso  have  a  form  of  godliness, 
and  deny  the  power  thereof,  from  such  we  must 
turn  away. 

It  has  ofttimes  come  into  my  mind  to  ask,  By 
what  means  it  is  that  the  gospel  profession  should 
be  so  tainted t  Avith  loose  and  carnal  gospellers? 
and  I  could  never  arrive  to  better  satisfaction  in  the 
matter  than  this — such  men  are  made  professors 
by  the  devil,  and  so  by  him  put  among  the  rest  of 
the  godly.  A  certain  man  liad  a  fruitless  fig  tree 
planted  in  his  vineyard;  but  by  whom  was  it  planted 
there?  even  by  him  that  sowed  the  tares,  his  own 
children,  among  the  wheat.  Lu.  xiu.  6.  Mat.  xUi.  37-40. 
And  that  was  the  devil.  But  why  doth  the  devil 
do  thus?  Not  of  love  to  them,  but  to  make  of 
them  offences  and  stumbling-blocks  to  others.  For 
he  knows  that  a  loose  professor  in  the  church  does 
more  mischief  to  religion  than  ten  can  do  to  it  that 
are  in  the  world.  Was  it  not,  think  you,  the  devil 
tliat  stirred  up  the  damsel  that  you  read  of  in  Acts 
xvi.,  to  cry  out, '  These  men  are  the  servants  of  tlie 
most  high  God,  which  show  unto  us  the  way  of  sal- 
vation?' Yes  it  was,  as  is  evident,  for  Paul  was 
grieved  to  hear  it.  But  why  did  the  devil  stir  up 
her  to  cry  so,  but  because  that  was  the  way  to 
blemish  the  gospel,  and  to  make  the  world  think 
that  it  came  from  the  same  hand  as  did  her  sooth- 
saying and  witchery  ?  ver.  ic-is.  *  Holiness,  0  Lord, 
becomes  thy  house  for  ever.'  Let,  therefore,  who- 
ever they  be  that  profess  the  name  of  Christ,  take 
heed  that  they  scandal  not  that  profession  which 
they  make  of  him,  since  he  has  so  graciously  offered 
us,  as  we  are  sinners  of  the  biggest  size,  in  the  first 
place,  his  grace  to  save  us. 

[Answers  to  Objections.] 

Having  thus  far  spoken  of  the  riches  of  the  grace 
of  Christ,  and  of  the  freeuess  of  his  heart  to  embrace 
the  Jerusalem  sinners,  it  may  not  be  amiss  to  give 
you  yet,  as  a  caution,  an  intimation  of  one  thing, 
namely,  that  this  grace  and  freeuess  of  his  heart, 
is  Umited  to  time  and  day ;  the  which,  whoso  over- 
standeth,  shall  perish  notwithstanding.  For,  as  a 
king,  who,  of  grace,  sendeth  out  to  his  rebellious 
people  an  offer  of  pardon,  if  they  accept  thereof  by 
such  a  day,  yet  beheadeth  or  haugeth  those  that 
come  not  in  for  mercy  until  the  day  or  time  be  past ; 
so  Christ  Jesus  has  set  the  sinner  a  day,  a  day  of 
salvation,  an  acceptable  time  ;  but  he  who  standoth 
out,  or  goeth  on  in  rebellion  beyond  tliat  time,  is 
like  to  come  oft"  with  the  loss  of  his  soul.  2  Co.  vi.  2. 
He.  iii.  13-19 ;  iv.  7.  Lu.  xix.  41,  42.   Since,  therefore,  things 


t  'Be  so  tauuted;'  in  editions  pre\-ious  to  1697.— 'Ed. 


100 


THE  JERUSALEM  SINNEPt  SAVED; 


nre  thus,  it  may  be  convenient  here  to  touch  a  little 
upon  these  particulars. 

First,  That  this  day,  or  time  thus  limited,  when 
it  is  considered  with  reference  to  this  or  that  man, 
is  ofttimcs  undiscerned  by  the  person  concerned 
therein,  and  always  is  kept  secret  as  to  the  shutting 
up  thereof. 

And  this,  in  the  wisdom  of  God  is  thus,  to  the 
end  no  man,  when  called  upon,  should  put  off  turn- 
ing to  God  to  another  time.  Now,  and  to-day,  is 
that  and  only  that  which  is  revealed  in  holy  Writ. 
Ts.  1.  •2-2.  Ec.  xu.  1.  v.i.  iii.  13, 15.  And  tliis  shows  US  the 
desperate  hazards  which  those  men  run,  who,  when 
invitation  or  conviction  attends  them,  put  off  turn- 
ing to  God  to  be  saved  till  another,  and,  as  they 
think,  a  more  fit  season  and  time.  For  many,  by 
so  doing,  defer  this  to  do  till  the  day  of  God's 
patience  and  long-suffering  is  ended ;  and  then,  for 
their  prayers  and  cries  after  mercy,  they  receive 
nothing  but  mocks,  and  are  laughed  at  by  the  God 

of  heaven,  rr.  i.  20—30.  is.  Lw.  I2-I6  ;  Ixvl.  4.  Zec  -iii.  11—13. 

Secondly,  Another  thing  to  be  considered  is  this, 
namely.  That  the  day  of  God's  grace  with  some  men 
begins  sooner,  and  also  sooner  ends,  than  it  doth 
with  others.  Those  at  the  first  hour  of  the  day, 
had  their  call  sooner  than  they  who  were  called 
upon  to  turn  to  God  at  the  sixth  hour  of  the  day ; 
yea,  and  they  who  were  hired  at  the  third  hour, 
had  their  call  sooner  than  they  who  were  called  at 
the  eleventh.  Jiat.  xx.  1— g. 

1 .  The  day  of  God's  patience  began  with  Ishmael, 
and  also  ended  before  he  Avas  twenty  years  old. 
At  thirteeen  years  of  age  he  was  circumcised;  the 
next  year  after,  Isaac  was  born ;  and  then  Ishmael 
was  fourteen  years  old.  Now,  that  day  that  Isaac 
was  weaned,  that  day  was  Ishmael  rejected  ;  and 
suppose  that  Isaac  was  three  years  old  before  he 
was  weaned,  that  Avas  but  the  seventeenth  year  of 
Ishmael ;  wherefore  the  day  of  God's  grace  was 
ended  with  him  betimes.  Ge.  x^-ii.  25 ;  xxi.  2-11.  Ga.  iv.  so. 
2.  Cain's  day  ended  with  him  betimes ;  for,  after 
God  had  rejected  him,  he  lived  to  beget  many  chil- 
dren, and  build  a  city,  and  to  do  many  other  things. 
But,  alas !  all  that  while  he  was  a  fugitive  and  a 
vagabond.  Nor  carried  he  anything  with  him  after 
the  day  of  his  rejection  was  come,  but  this  doleful 
language  in  his  conscience,  '  From  God's  face  shall 
I  be  hid.'  Ge.  iv.  10-15.  3.  Esau,  through  his  extra- 
vagancies, would  needs  go  sell  his  birthright,  not 
fearing,  as  other  confident  fools,  but  that  yet  the 
blessing  would  still  be  his.  After  which,  he  lived 
many  years ;  but  all  of  them  under  the  wrath  of 
God,  as  was,  when  time  came,  made  to  appear  to 
his  destruction  ;  for,  'when  he  would  have  inherited 
the  blessing,  he  was  rejected,  for  he  found  no  place 
of  repentance,  though  he  sought  it  carefully  with 
tears.'  He.  lii.  ic,  n. 

Many  instances  might  be  given  as  to  such  tokens 


of  the  displeasure  of  God  against  such  as  fool  away, 
as  the  wise  man  has  it,  the  prize  which  is  put  into 
their  hand.  Pr.  .wii.  ig. 

Let  these  things,  therefore,  be  a  farther  caution 
to  those  that  sit  under  the  glorious  sound  of  the 
gospel,  and  hear  of  the  riches  of  the  grace  of  God 
in  Christ  to  poor  sinners.  To  slight  grace,  to  de- 
spise mercy,  and  to  stop  the  ear  when  God  speaks, 
when  he  speaks  such  great  things,  so  much  to  our 
profit,  is  a  great  provocation.  He  offereth,  he  calls, 
he  woos,  he  invites,  he  ]>rays,  he  beseeches  us  in 
this  day  of  his  grace  to  be  reconciled  to  him ;  j'ea, 
and  has  provided  for  us  the  means  of  reconciliation 
himself.  Now,  this  despised  must  needs  be  pro- 
voking ;  and  it  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God 

Objection.  But  some  man  may  say  unto  me,  '  Fain 
I  would  be  saved,  fain  I  would  be  saved  by  Christ ; 
but  I  fear  this  day  of  grace  is  past,  and  that  I 
shall  perish,  notwithstanding  the  exceeding  riches 
of  the  grace  of  God. ' 

Answer.  To  this  doubt  I  would  answer  several 
things.  1,  With  respect  to  this  day.  2.  With 
respect  to  thy  desires.    3.  With  respect  to  thy  fears. 

1.  With  respect  to  this  day;  that  is,  whether  it 
be  ended  with  a  man  or  no. 

(1.)  Art  thou  jogged,  and  shaken,  and  molested 
at  the  hearing  of  the  Word?  Is  thy  conscience 
awakened  and  convinced  then,  that  thou  art  at  pre- 
sent in  a  perishing  state,  and  that  thou  hast  need  to 
cry  to  God  for  mercy?  This  is  a  hopeful  sign  that 
this  day  of  grace  is  not  past  with  thee.  For,  usually, 
they  that  are  past  grace,  are  also,  in  their  conscience, 
'past  feeling,'  being  'seared  with  a  hot  iron.'  Ep.  iv. 
18, 19.  1  Ti.  iv.  1,  2.  Consequently,  those  past  grace 
must  be  such  as  are  denied  the  awakening  fruits  of 
the  Word  preached.  The  dead  that  hear,  says 
Christ,  shall  live;  at  least  wise,t  Christ  has  not 
quite  done  with  them  ;  the  day  of  God's  patience  is 
not  at  an  end  with  them.  Jn.  v.  25. 

(2.)  Is  there,  in  thy  more  retired  condition, 
arguings,  sti'ugglings,  and  strivings  with  thy  spirit 
to  persuade  thee  of  the  vanity  of  what  vaiii  things 
thou  lovest,  and  to  win  thee  in  thy  soul  to  a  choice 
of  Christ  Jesus  and  his  heavenly  things?  Take 
heed  and  rebel  not,  for  the  day  of  God's  grace  and 
patience  will  not  he  past  with  thee  till  he  saith,  his 
'  Spirit  shall  strive  no  more  '  with  thee  ;  for  then 
the  woe  comes,  when  he  shall  depart  from  them  ; 
and  when  he  says  to  the  means  of  grace.  Let  them 
alone,  iio.  iv.  i: ;  Lx.  12. 

(3.)  Art  thou  visited  in  the  night  seasons  with 
dreams  about  thy  state,  and  that  thou  art  in  danger 
of  being  lost?  Hast  thou  heart-shaken  apprehen- 
sions when  deep  sleep  is  upon  thee,  of  hell,  death,  and 
judgment  to  come?     These  are  signs  that  God  has 


*  '  .^t  least  wise ;'  to  say  tlie  least. — Eu. 


OR,  GOOD  KE\VS  FOR  THE  VILEST  OF  MEN. 


101 


not  wlioliy  left  thee,  or  cast  thee  bcliiud  his  back 
for  ever.  '  For  God  spcaketh  once,  yea  tvv-ice,  yet 
man  perceiveth  it  not.  In  a  dream,  in  a  vision  of 
the  night,  when  deep  sleep  falleth  upon  men,  in 
sluraberings  upon  the  bed ;  then  he  openeth  the 
ears  of  men,  and  sealeth  their  instruction,  that  he 
may  withdraw  man  from  his  purpose,'  his  sinful 
purposes,  '  and  hide  pride  from  man. '  Job  xxxiii.  14—17. 
All  this  while  God  has  not  left  the  sinner,  nor  is 
come  to  the  end  of  his  patience  towards  him,  but 
stands,  at  least,  with  the  door  of  grace  ajar  in  his 
hand,  as  being  loath,  as  yet,  to  bolt  it  against  him. 
(4.)  Art  thou  followed  with  afSiction,  and  dost 
thou  hear  God's  angry  voice  in  thy  afflictions  ? 
Doth  he  send  with  the  affliction  an  interpreter,  to 
sliow  thee  thy  vilcness ;  and  why,  or  Avherefore, 
the  hand  of  God  is  upon  thee,  and  upon  what  thou 
hast ;  to  wit,  that  it  is  for  thy  sinning  against  him, 
and  that  thou  mightest  be  turned  to  him  ?  If  so, 
thy  summer  is  not  quite  ended  ;  thy  harvest  is  not 
yet  quite  over  and  gone.  Take  heed,  stand  out 
no  longer,  lest  he  cause  darkness,  and  lest  thy 
feet  stumble  upon  the  dark  mountains ;  and  lest, 
while  you  look  for  light,  he  turn  it  into  the  shadow 
of  death,   and  make  it  gross  darkness.  Je.  viii.  20 ; 

X-iii.  15—17. 

(5.)  Art  thou  crossed,  disappointed,  and  way- 
laid, and  overthrown  in  all  thy  foolish  ways  and 
doings  ?  This  is  a  sign  God  has  not  quite  left 
thee,  but  that  he  still  waits  upon  thee  to  turn  thee. 
Consider,  I  say,  has  he  made  a  hedge  and  a  wall 
to  stop  thee  ?  Has  he  crossed  thee  in  all  thou 
puttest  thy  hand  unto  ?  Take  it  as  a  call  to  turn 
to  him ;  for,  by  his  thus  doing,  he  shows  he  has  a 
mind  to  give  thee  a  be{  '^r  portion.  For  usually, 
when  God  gives  up  men,  and  resolves  to  let  them 
alone  in  the  broad  way,  he  gives  them  rope,  and 
lets  them  have  their  desires  in  all  hurtful  things, 
iio.  ii.  G-15.  Ps.  ixxiii.  3-13.  Ro.  xi.  9.  Therefore  take 
heed  to  this  also,  that  thou  strive  not  against  this 
hand  of  God ;  but  betake  thyself  to  a  serious  in- 
quiry into  the  causes  of  this  hand  of  God  upon 
thee,  and  incline  to  think,  it  is  because  the  Lord 
would  have  thee  look  to  that,  which  is  better  than 
what  thou  wouldest  satisfy  thyself  withal.  When 
God  had  a  mind  to  make  the  prodigal  go  home  to 
his  father,  he  sent  a  famine  upon  him,  and  denied 
4iim  a  bellyful  of  the  husks  which  the  swine  did  eat. 
And  observe  it,  now  he  was  in  a  strait,  he  betook 
him  to  consideration  of  the  good  that  there  was  in 
his  father's  house ;  yea,  he  resolved  to  go  home  to 
his  father,  and  his  father  dealt  well  with  him ;  he 
received  him  with  music  and  dancing,  because  he 
had  received  him  safe  and  sound.  Lu.  xv.  14-32. 

(6.)  Hast  thou  any  enticing  touches  of  the  Word 
of  God  upon  thy  mind  ?  Doth,  as  it  were,  some 
holy  word  of  God  give  a  glance  upon  thee,  cast  a 
emile  upon  thee,  let  fall,  though  it  be  but  one  drop 


of  its  savour  upon  thy  spirit  ;  yea,  though  it  stays 
but  one  moment  with  thee  ?  0  then  the  day  of 
grace  is  not  past !  The  gate  of  heaven  is  not 
sliut !  nor  God's  heart  and  bowels  Avithdrawn  from 
thee  as  yet.  Take  heed,  therefore,  and  beware 
that  thou  make  much  of  the  heavenly  gift,  and  of 
that  good  word  of  God  of  the  which  he  has  made 
thee  taste.  Beware,  I  say,  and  take  heed ;  there 
may  be  a  falling  away  for  all  this  ;  but,  I  say, 
as  yet  God  has  not  left  thee,  as  vet  he  has  not 
cast  thee  otf.  lie.  xi.  1-9. 

2.  With  respect  to  thy  desires,  wliat  are  they  ? 
Wouldst  thou  be  saved  ?  Wouldst  thou  be  saved 
with  a  thorough  salvation  ?  Wouldst  thou  be 
saved  from  guilt  and  filth  too  ?  Wouldst  thou  be 
the  servant  of  thy  Saviour  ?  Art  thou  indeed 
weary  of  the  service  of  thy  old  master  the  devil, 
sin,  and  the  wojld  ?  And  have  these  desires  put 
thy  soul  to  the  flight  ?  Hast  thou,  through  desires, 
betaken  thyself  to  thy  heels  ?  Dost  fly  to  hiiu 
that  is  a  Saviour  from  the  Avrath  to  come,  for  life  ? 
If  these  be  thy  desires,  and  if  they  be  unfeigned, 
fear  not !  Thou  art  one  of  those  runaways  which 
God  has  commanded  our  Lord  to  receive,  and  not 
to  send  thee  back  to  the  devil  thy  master  again, 
but  to  give  thee  a  place  in  his  house,  even  the 
place  which  liketh  thee  best.  '  Thou  shalt  not 
deliver  unto  his  master,'  says  he,  *  the  servant 
which  is  escaped  from  his  master  unto  thee.  He 
sliall  dwell  with  thee,  even  among  you,  in  that 
place  which  he  shall  choose  in  one  of  thy  gates, 
where  it  liketh  him  best:    thou  shalt  not  oppress 

him.'  De.  xxiii.  15,  16. 

This  is  a  command  to  the  church,  consequently 
to  the  Head  of  the  church ;  for  all  commands  from 
God  come  to  her  through  her  Head.  Whence  I 
conclude,  that  as  Israel  of  old  was  to  receive  the 
runaway  servant  who  escaped  from  a  heathen 
master  to  them,  and  should  not  dare  to  send  hiiu 
back  to  his  master  again;  so  Christ's  church  now, 
and  consequently  Christ  himself,  may  not,  will 
not,  refuse  that  soul  that  has  made  his  escape 
from  sin,  Satan,  the  world,  and  hell,  unto  him, 
but  will  certainly  let  him  dwell  in  his  house,  among 
his  saints,  in  that  place  which  he  shall  choose, 
even  where  it  hketh  him  best.  For  he  says,  in 
another  place,  '  And  him  that  cometh  to  me,  1 
will  in  no  wise  cast  out.'  In  no  wise,  let  his  crimes 
be  what  they  will,  either  for  nature,  multitude, 
or  the  attendance  of  aggravating  circumstances. 
Wherefore,  if  thy  desires  be  firm,  sound,  and  un- 
feigned to  become  the  saved  of  Christ,  and  his 
servant,  fear  not,  he  will  not,  he  will  in  no  wise 
put  thee  away,  or  tiirn  thee  over  to  thy  old  master 
again. 

3.  As  to  thy  fears,  whatever  they  are,  let  that 
be  supposed  which  is  supposed  before,  and  they 
are  groundless,  and  so  of  no  weight. 


102 


THE  JERUSALEM  SINNER  SAVED; 


Objedion.  But  I  am  afraid  I  am  not  [of  tlio] 
elect,  or  chosen  to  salvation,  though  you  called  me 
fool  a  little  hcfore  for  so  fearing. 

Answer.  Though  election  is,  in  order,  before 
calling,  as  to  God,  yet  the  knowledge  of  calling 
must  go  before  the  belief  of  my  election,  as  to 
myself.  "Wherefore,  souls  that  doubt  of  the  truth 
of  their  effectual  calling,  do  but  plunge  themselves 
into  a  deeper  labyrinth  of  confusion  that  concern 
tliemselves  with  their  election  ;  I  mean,  while  they 
labour  to  know  it  before  they  prove  their  calling. 
'  Make  your  calling,  and  so  your  election  sure.' 
2  Pe.  i.  4-:o. 

Wherefore,  at  present,  lay  the  thoughts  of  thy 
election  by,  and  ask  thyself  these  questions  :  Do 
I  see  my  lost  condition  ?  Do  I  see  salvation  is 
nowhere  but  in  Christ  ?  Would  I  share  in  this 
salvation  by  faith  in  him  ?  And  would  I,  as  Avas 
said  before,  be  thoroughly  saved,  to  wit,  from  the 
filth  as  from  the  guilt  ?  Do  I  love  Christ,  his 
Father,  his  saints,  his  words,  and  ways  ?  This  is 
the  way  to  prove  Ave  are  elect.  Wherefore,  sinner, 
when  Satan,  or  thine  own  heart,  seeks  to  puzzle 
thee  Avith  election,  say  thou,  I  caimot  attend  to 
talk  of  this  point  now,  but  stay  till  I  knoAv  that  I 
am  called  of  God  to  the  felloAvship  of  his  Son,  and 
then  I  will  shoAV  you  that  I  am  elect,  and  that  my 
name  is  Avritten  in  the  book  of  life. 

If  poor  distressed  souls  would  obserA^e  this 
order,  they  might  save  themselves  the  trouble  of 
an  unprofitable  labour  under  these  unseasonable 
and  soul-sinking  doubts.* 

Let  us,  therefore,  upon  the  sight  of  our  Avretch- 
edness,  fly  and  venturously  leap  into  the  arms  of 
Christ,  which  are  noAv  as  open  to  receive  us  into 
lis  bosom  as  they  were  when  nailed  to  the  cross. 
This  is  coming  to  Christ  for  life  aright ;  this  is 
right  running  away  from  thy  [old]  master  to  him, 
as  was  said  before.  And  for  this  Ave  have  multi- 
tudes of  Scriptures  to  support,  encourage,  and  com- 
fort us  in  our  so  doing. 

But  now,  let  him  that  doth  thus  be  sure  to  look 
for  it,  for  Satan  will  be  Avith  him  to-morroAV,  to 
see  if  he  can  get  him  again  to  his  old  service;  and 
if  he  cannot  do  that,  then  will  he  enter  into  dis- 
l>ute  Avith  him,  to  Avit,  about  Avhether  he  be  elect 
to  life,  and  called  indeed  to  partake  of  this  Christ, 
to  Avhom  he  is  fled  for  succour,  or  Avhether  he 
comes  to  him  of  his  own  presumptuous  mind. 
Therefore  Ave  are  bid,  as  to  come,  so  to  arm  our- 
selves with  that  armour  Avhich  God  has  provided ; 


*  This  is  the  proper  test  for  a  perplexed  sou],  \\'hen  troubled 
about  his  clectiou.  If  I  love  Christ,  aud  am  desirous  to  obey 
him,  it  is  because  he  (irst  loved  me ;  aud  this  is  the  surest 
proof  of  electiou.  Hear  the  voiee  of  God,  'AVhosoever  believeth 
Iq  me  shall  not  perisli,  but  have  etcrniil  life ;'  and  so  Paul,  'As 
many  as  were  ordaiued  to  eternal  life  believed."  Acts  xiii  48 
— Er. 


that  AA'e  may  resist,  quench,  stand  against,  and 
Avithstand  all  the  fiery  darts  of  the  devil.  Ep.vi.  u-i8. 
If,  therefore,  thou  findest  Satan  in  this  order  to 
march  against  thee,  remember  that  thou  hadst  this 
item  about  it;  and  betake  thyself  to  faith  and 
good  courage,  and  be  sober,  and  hope  to  the  end. 

Objedion.  But  how  if  I  should  have  sinned  the 
sin  unpardonable,  or  that  called  the  sin  against 
the  Holy  Ghost  ? 

Answer.  If  thou  hast,  thou  art  lost  for  ever; 
but  yet  before  it  is  concluded  by  thee  that  thou 
hast  so  sinned,  know  that  they  that  Avould  be  saved 
by  Jesus  Christ,  through  faith  in  his  blood,  cannot 
be  counted  for  such. 

1.  Because  of  the  promise,  for  that  must  not  be 
frustrate :  and  that  says,  *  And  him  that  cometh  to 
Christ,  he  Avil'l  in  no  wise  east  out.'  And  again, 
'  Whoso  will,  let  him  take  of  the  water  of  life 

freely.'    Jn.  -n.  37.    Re.  xxi.  6  ;  xxii.  17. 

But,  I  say.  hoAv  can  these  Scriptures  be  fulfilled, 
if  he  that  Avould  indeed  be  saved,  as  before  said, 
has  sinned  the  sin  unpardonable  ?  The  Scriptures 
must  not  be  made  A^oid,  nor  their  truth  be  cast  to 
the  ground.  Here  is  a  promise,  and  here  is  a 
sinner;  a  promise  that  says  he  shall  not  be  cast 
out  that  comes;  and  the  sinner  comes,  wherefore 
he  must  be  received:  consequently,  he  that  comes 
to  Christ  for  life,  has  not,  cannot  haA-e  sinned  that 
sin  for  which  there  is  no  forgiveness.  Aud  this 
might  suffice  for  an  answer  to  any  coming-  soul, 
that  tears,  though  he  comes,  that  he  has  sinned 
the  sin  against  the  Holy  Ghost. 

2.  But,  again,  he  that  has  sinned  the  sin  against 
the  Holy  Ghost  cannot  come,  has  no  heart  to  come, 
can  by  no  means  be  mad^t  willing  to  come  to  Jesus 
Christ  for  life ;  for  that  he  has  received  such  an 
opinion  of  him,  and  of  his  things,  as  deters  and 
holds  him  back. 

(1.)  He  counteth  this  blessed  person,  this  Son 
of  God,  a  magician,  a  conjuror,  a  Avitch,  or  one 
that  did,  Avhen  he  was  in  the  world,  what  he  did, 
by  the  poAver  and  spirit  of  the  devil.  Mat.  ix.  34 ;  xU. 
24,  25,  <tc.  Mar.  iii.  22—30.  Now  he  that  has  this  opinion 
of  this  Jesus,  cannot  be  Avilling  to  cast  himself  at 
his  feet  for  life,  or  to  come  to  him  as  the  only  way 
to  God  and  to  salvation.  And  hence  it  is  said 
again,  that  such  an  one  puts  him  to  open  shame, 
and  treadeth  him  under  foot ;  that  is,  by  con- 
temning, reproaching,  vilifying,  and  despising  of 
him,  as  if  he  were  the  vilest  one,  or  the  greatest 
cheat  in  the  world ;  and  has,  therefore,  as  to  his 
esteem  of  him,  called  him  accursed,  crucified  him 
to  himself,  or  counted  him  one  hanged,  as  one  of 
the  worst  of  malefactors.  lie.  y\.%;  x.  29.  1  Co.  xu.  3. 

(2.)  His  blood,  AA-hich  is  the  meritorious  cause 
of  man's  redemption,  even  the  blood  of  the  ever- 
lasting covenant,  he  counteth  *  an  unholy  thing,' 
or  that  which  has  no  more  virtue  in  it  to  save  a 


OR,  GOOD  NEWS  FOR  THE  VILEST  OF  MEN. 


103 


soul  from  sin  than  has  the  blood  of  a  dog.  lie.  x.  29.* 
For  when  the  apostle  says,  'he  counts  it  an  unholy 
thing,'  he  means,  he  makes  it  of  less  value  than 
that  of  a  sheep  or  cow,  which  were  clean  according 
to  the  law ;  and,  therefore,  must  mean,  that  his 
blood  was  of  no  more  worth  to  him,  in  his  account, 
than  was  the  blood  of  a  dog,  an  ass,  or  a  swine, 
which  always  was,  as  to  saci'ifices,  rejected  by  the 
God  of  heaven,  as  unholy  or  unclean.  Now  he 
who  has  no  better  esteem  of  Jesus  Christ,  and 
of  his  death  and  blood,  will  not  be  persuaded  to 
come  to  him  for  life,  or  to  trust  in  him  for  salva- 
tion. 

(3.)  But  further,  all  this  must  be  done  against 
manifest  tokens  to  prove  the  contrary,  or  after  the 
shining  of  gospel  light  upon  the  soul,  or  some  con- 
siderable profession  of  him  as  the  Messias,  or  that 
he  was  the  Saviour  of  the  world. 

(a.)  It  must  be  done  against  manifest  tokens  to 
prove  the  contrary ;  and  thus  the  reprobate  Jews 
committed  it  when  they  saw  the  works  of  God, 
which  put  forth  themselves  in  him,  and  called  them 
the  works  of  the  devil  and  Beelzebub,  (b.)  It 
must  be  done  against  some  shining  light  of  the 
gospel  upon  them.  And  thus  it  was  with  Judas, 
and  with  those  who,  after  they  were  enlightened, 
and  had  tasted,  and  had  felt  something  of  the 
powers  of  the  world  to  come,  fell  away  from  the 
faith  of  him,  and  put  him  to  open  shame  and  dis- 
grace. He.  vi.  5,  6.  (c.)  It  must  also  be  done  after, 
and  in  opposition  to  one's  own  open  profession  of 
him.  For  if,  after  they  have  escaped  the  pollution 
of  the  world,  through  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ,  they  are  again  entangled 
therein,  and  overcome,  the  latter  end  is  worse  with 
them  than  the  beginnmg ;  for  it  had  been  better 
for  them  not  to  have  known  the  way  of  righteous- 
ness, than  after  they  have  known  it,  to  turn  from 
the  holy  commandment,  which  is  the  word  of  faith 
delivered  unto  them,  {d.)  All  this  must  be  done 
openly,  before  witnesses,  in  the  face,  sight,  and  view 
of  the  world,  by  word  and  act.  This  is  the  sin 
that  is  unpardonable ;  and  he  that  hath  thus  done, 
can  never,  it  is  impossible  he  ever  should,  be 
renewed  again  to  repentance,  and  that  for  a  double 
reason ;  first,  such  an  one  doth  say,  he  loill  not ; 
and  [second]  of  liim  God  says,  he  shcdl  not  have 
the  l)enefit  of  salvation  by  him. 

Objection.  But  if  this  be  the  sin  unpardonable. 


*  How  very  forcible  is  this  appeal  to  tliose  who  profess  to 
believe  the  inspiration  of  the  Bible,  but  yet  reject  the  atone- 
ment of  Christ.  It  is  to  make  the  typical  sacrifice  of  the  clean 
beasts,  under  the  law,  of  greater  value  than  that  of  the  great 
antitype — the  Son  of  God. — Ed. 


why  is  it  called  the  sin  against  the  Holy  Ghost, 
and  not  rather  the  sin  against  the  Son  of  God  ? 

Answer.  It  is  called  '  the  sin  against  the  Holy- 
Ghost,'  because  such  count  the  works  he  did,  which 
were  done  by  the  Spirit  of  God,  the  works  of  tlie 
spirit  of  the  devil.  Also  because  all  such  as  so 
reject  Christ  Jesus  the  Lord,  they  do  it  in  despite 
of  that  testimony  which  the  Holy  Ghost  has  given 
of  him  in  the  holy  Scriptures ;  for  the  Scriptures 
are  the  breathings  of  the  Holy  Ghost,  as  in  all 
other  things,  so  in  that  testimony  they  bear  of  the 
person,  of  the  works,  sufi"erings,  resurrection,  and 
ascension  of  Jesus  Christ. 

Sinner,  this  is  the  sin  against  the  Holy  Ghost. 
What  sayest  thou  ?  Hast  thou  committed  it  ? 
Nay,  I  know  thou  hast  not,  if  tliou  wouldst  be 
saved  by  Christ.  Yea,  it  is  impossible  that  thou 
shoiddst  have  done  it,  if  indeed  thou  wouldst  bo 
saved  by  him.  No  man  can  desire  to  be  saved  by 
him,  who  he  yet  judgeth  to  be  an  impostor,  a 
magician,  a  witch.  No  man  can  hope  for  redemp- 
tion by  that  blood  which  he  yet  counteth  an  unholy 
thing.  Nor  will  God  ever  suffer  such  an  one  to 
repent,  who  has,  after  light  and  profession  of  him, 
thus  horribly,  and  devil-like,  contemned  and  tram- 
pled upon  him. 

True,  words,  and  wars,  and  blasphemies,  against 
this  Son  of  man,  are  pardonable ;  but  then  they 
must  be  done  '  ignorantly,  and  in  unbelief.'  Also, 
all  blasphemous  thoughts  are  likewise  such  as  may 
be  passed  by,  if  the  soul  afflicted  with  them,  indeed 
is  sorry  for  them.  1  Ti.  1. 13-15.  Mai\  iii.  28. 

All  but  this,  sinner,  all  but  this  I  If  God  had 
said,  he  will  forgive  one  sin,  it  had  been  undeserved 
grace ;  but  when  he  says  he  will  pardon  all  but 
one,  this  is  grace  to  the  height.  Nor  is  that  one 
unpardonable  otherwise,  but  because  the  Saviour 
that  should  save  them  is  rejected  and  put  away. 
Jacob's  ladder;  Christ  is  Jacob's  ladder  that 
reacheth  up  to  heaven ;  and  he  tliat  refuseth  to  go 
by  this  ladder  thither,  will  scarce  by  other  means 
get  up  so  high.  There  is  none  other  name  given 
under  heaven,  among  men,  whereby  we  must  be 
saved.  There  is  none  otlier  sacrifice  for  sin  than 
this ;  he  also,  and  he  only,  is  the  Mediator  that 
reconcileth  men  to  God.  And,  sinner,  if  thou 
wouldst  be  saved  by  him,  his  benefits  are  thine ; 
yea,  though  thou  art  a  great  and  Jerusalem  trans- 
gressor, t 


t  The  reason  why  those  who  are  guilty  of  the  blasplieniy 
against  the  Holy  Ghost  are  never  forgiven,  is  not  for  want  of 
any  sufEciency  in  the  blood  of  Christ,  or  in  the  pardoning 
mercy  of  God,  but  because  they  never  repent  of  that  sin,  and 
never  seek  to  God  fur  mercy  tki-ough  Christ,  but  continue 
obstinate  till  death. — Mason. 


THE    GREATNESS    OF    THE    SOUL, 

AND 

UNSPEAKABLENESS  OE  THE  LOSS  TIIEMOE: 

vriTII  THE  CAUSES  OF  THE  LOSING  IT. 
FIRST  PREACHED  AT  PIXNER's  IIALL,  AXD  NOW  ENLARGED,  AND  PUBLISHED  FOR  GOOD. 

By    JOHN    BUN Y AN. 


London :  Printed  for  Benjamin  Alsop,  at  the  Angel  and  Bible  in  the  Poultry,  jipclsxxii. 


faitlifLdly  reprinted  from  the  Author's  First  Edition. 

ADVERTISEMENT  BY  THE  EDITOR. 


Ora  curiosity  is  naturallj  excited  to  discover  wliat 
a  poor  uidettered  mechanic,  Aviiose  book-learning- 
had  been  limited  to  the  contents  of  one  volume, 
could  by  possibility  know  upon  a  subject  so 
abstruse,  so  profound,  and  so  highly  metaphysical, 
as  that  of  the  Soul — its  greatness — and  theincon- 
ceivableness  of  its  loss.  Heathen  philosophers,  at 
the  head  ot  whose  formidable  array  stand  Plato 
ar.d  Aristotle,  had  exhausted  their  wit,  and  had 
not  made  the  world  a  whit  the  wiser  by  all  their 
lucubrations.  The  fathers  plunged  into  the  subject, 
and  increased  the  confusion ;  we  are  confounded 
with  their  subtle  distinctions,  definitions,  and  in- 
quiries; such  as  that  attributed  to  St.  Aquinas, 
How  many  disembodied  spirits  could  dance  upon  the 
point  of  a  fine  needle  without  jostling  each  other? 
Learned  divines  had  puzzled  themselves  and  their 
hearers  with  suppositions  and  abstract  principles. 
What,  then,  could  a  travelling  brazier,  or  tinker, 
have  discovered  to  excite  the  attention  of  the 
Christian  world,  and  to  become  a  teacher  to  philo- 
sophers, fathers,  and  learned  divines  ?  Bunyan 
found  no  access  to  the  polluted  streams  of  a  vain 
l^bilosophy  ;  he  went  at  once  to  the  fountain-head  ; 
and,  in  the  pure  light  of  Revelation,  displays  the 
human  soul— infinitely  great  in  value,  although  in 
a  fallen  state.  He  portrays  it  as  drawn  by  the 
unerring  hand  of  its  Maker.  He  sets  forth,  by  the 
glass  of  God's  Word,  the  inconceivableness  of  its 
value,  while  progressing  through  time  ;  and,  aided 
by  the  same  wondrous  glass,  he  penetrates  the 
eternal  world,  unveils  the  joys  of  heaven  and  the 
torments  of  hell— so  far  as  they  are  revealed  by 
the  Holy  Ghost,  and  are  conceivable  to  human 
powers.     While  he  thus  leads  us  to  some  kind  of 

estimate  of  its  worth,  he,  from  the  same  source 

the  only  source  from  whence  such  knowledge  can  bo 
derived,  makes  known  the  causes  of  the'' loss  of 
the  soul,  and  leads  his  trembling  readers  to  the 


only  name  under  heaven  given  among  men,  whereby 
they  can  be  saved.  In  attempting  to  conceive  the 
greatness  and  value  of  the  soul,  the  importance 
of  the  body  is  too  often  overlooked.  The  body,  it 
is  true,  is  of  the  eartli ;  the  soul  is  the  breath  of 
God.  The  body  is  the  habitation ;  the  sotd  is  the 
inhabitant.  The  body  returns  to  the  dust ;  while 
the  soul  enters  into  the  intermediate  state,  waiting 
to  be  re-united  to  the  body  after  its  new  creation, 
when  death  shall  be  swallowed  up  of  life.  In 
these  views,  the  soul  appears  to  be  vastly  superior 
to  the  body.  But  let  it  never  be  forgotten,  that, 
as  in  this  life,  so  it  will  be  in  the  everlasting  state  ; 
the  body  and  soul  are  so  intimately  connected  as  to 
become  one  being,  capable  of  exquisite  happiness,  or 
existing  in  the  pangs  of  everlasting  death,  pp.  112, 134. 

He  who  felt  and  wrote  as  Bunyan  does  in  this 
solemn  treatise,  and  whose  tongue  was  as  the  pen 
of  a  ready  writer,  must  have  been  wise  and  success- 
ful in  winning  souls  to  Christ,  He  felt  their  infinite 
value,  he  knew  their  strong  and  their  weak  points, 
their  riches  and  poverty.  He  was  intimate  with 
every  street  and  lane  in  the  town  of  Man-soul,  and 
how  and  where  the  subtle  Diabolians  shifted  about 
to  hide  themselves  in  the  walls,  and  holes,  and 
corners.  He  sounds  the  alarm,  and  plants  his 
engines  against  'the  eye  as  the  window,  and  the 
ear  as  the  door,  for  the  soul  to  look  out  at,  and  to 
receive  in  by.'  p.  135.  He  detects  the  wicked  in 
speaking  with  his  feet,  and  teaching  witli  his 
fingers,  p.  132.  His  illustration  of  the  pimishment 
of  a  sinner,  as  set  forth  by  the  sufferings  of  the 
Saviour,  is  peculiarly  striking,  p.  131.  The  attempt 
to  describe  the  torments  of  those  who  sufi'er  imder 
the  awful  curse,  '  Go  ye  wicked,'  is  awfully  and 
intensely  vivid,  pp.  135,  iSu. 

Bunyan  most  earnestly  exhorts  the  distressed 
sinner  to  go  direct  to  the  great  Shei^herd  and 
Bishop  of  souls,  and  not  to  place  confidence  in  those 


THE  GREATNESS  OF  THE  SOUL, 


10: 


who  pretend  to  be  his  muiisters  ;  but '  who  are  false 
shepherds,  in  so  many  ugly  guises,  and  under  so 
many  false  and  scandalous  dresses  ; '  '  take  heed 
of  that  shepherd  that  careth  not  for  his  own  soul, 
that  walketh  in  ways,  and  doth  such  things,  as 
have  a  direct  tendency  to  damn  his  own  soul ;  come 
not  near  him.  He  that  feeds  his  own  soul  with 
ashes,  will  scarce  feed  thee  with  the  bread  of  life.' 
p.  143.  Choose  Christ  to  be  thy  chief  Shepherd,  sit 
at  his  feet,  and  learn  of  him,  and  he  will  direct 


thee  to  sucl;  as  shall  feed  thy  soul  with  knowledge 
and  understanding. 

Reader,  let  me  no  longer  keep  thee  upon  the 
threshold,  but  enter  upon  this  important  treatise 
with  earnest  prayer ;  and  may  the  blessed  Spirit 
enable  us  to  live  under  a  sense  of  the  greatness  of 
the  soul,  the  unspeakableness  of  the  loss  thereof, 
the  causes  of  losing  it,  and  the  only  Avay  in  which 
its  salvation  can  be  found.  George  Offor. 

Hackney,  April  1850. 


THE   GREATNESS   OF   THE   SOUL, 

AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


*0R    WHAT    SnALL    A    MAN    GIVE    IN    EXCHANGE    FOR 
HIS  SOUL  ?  ' MARK  VIII.  37. 

I  HAVE  chosen  at  this  time  to  handle  these  words 
among  you,  and  that  for  several  reasons: — 1.  Be- 
cause the  soul,  and  the  salvation  of  it,  are  such 
great,  such  wonderful  great  things ;  nothing  is  a 
matter  of  that  concern  as  is,  and  should  be,  the  soul 
of  each  one  of  you.  House  and  land,  trades  and 
honours,  places  and  preferments,  what  are  they  to 
salvation?  to  the  salvation  of  the  soul?  2.  Be- 
cause I  perceive  that  this  so  great  a  thing,  and 
about  which  persons  should  be  so  much  concerned, 
is  neglected  to  amazement,  and  that  by  the  most  of 
men  ;  yea,  who  is  there  of  the  many  thousands  that 
sit  daily  under  the  sound  of  the  gospel  that  are  con- 
cerned, heartily  concerned,  about  the  salvation  of 
their  souls  ? — that  is,  concerned,  I  say,  as  the  nature 
of  the  thing  requireth.  If  ever  a  lamentation  Avas 
fit  to  be  taken  up  in  this  age  about,  for,  or  concern- 
ing anything,  it  is  about,  for,  and  concerning  the 
horrid  neglect  that  everywhere  puts  forth  itself  with 
reference  to  eternal  salvation.  Where  is  one  man 
of  a  thousand — yea,  where  is  there  two  of  ten  thou- 
sand that  do  show  by  their  conversation,  public  and 
private,  that  the  soul,  their  own  souls,  are  considered 
by  them,  and  that  they  are  taking  that  care  for  the 
salvation  of  them  as  becomes  them — to  Avit,  as  the 
weight  of  the  work,  and  the  nature  of  salvation  re- 
quireth. 3.  I  have  therefore  pitch 'd  upon  this  text 
at  this  time ;  to  see,  if  peradventure  the  discourse 
which  God  shall  help  me  to  make  upon  it,  will 
awaken  you,  rouse  you  off  of  your  beds  of  ease, 
security,  and  pleasure,  and  fetch  you  down  upon 
your  knees  before  him,  to  beg  of  him  grace  to  be 
concerned  about  the  salvation  of  your  souls.  And 
then,  in  the  last  place,  I  have  taken  upon  me  to  do 
this,  that  I  may  deliver,  if  not  you,  yet  myself,  and 
that  I  may  be  clear  of  your  blood,  and  stand  quit,  as 
to  you,  before  God,  when  you  shall,  for  neglect,  be 

VOL.  I. 


damned,  and  wail  to  consider  that  you  have  lost 
your  souls.  'When  I  say,'  saith  God,  'unto  the 
wicked.  Thou  shalt  surely  die  ;  and  thou,'  the  pro- 
phet or  preacher,  'givest  him  not  warning,  nor 
speakest  to  warn  the  wicked  from  his  wicked  way, 
to  save  his  life ;  the  same  wicked  man  shall  die  in 
his  iniquity ;  but  his  blood  will  I  require  at  thine 
hand.  Yet  if  thou  warn  the  wicked,  and  he  turn 
not  from  his  wickedness,  nor  from  his  wicked  way, 
he  shall  die  in  his  iniquity  ;  but  thou  hast  delivered 
thy  soul. '   Eze.  iii.  IS,  ly. 

'  Or  Avhat  shall  a  man  give  in  exchange  fur  his 
soul?' 

In  my  handling  of  these  words,  I  shall  first  speak 
to  the  occasion  of  them,  and  then  to  the  words 
themselves. 

The  occasion  of  the  words  was,  for  that  the  people 
that  now  were  auditors  to  the  Lord  Jesus,  and  that 
followed  him,  did  it  without  that  consideration  as 
becomes  so  great  a  Avork — that  is,  the  generality  of 
them  that  folloAved  him  Avere  not  for  considering 
first  Avith  themselves,  what  it  Avas  to  profess  Christ, 
aud  Avhat  that  profession  might  cost  them. 

'And  when  he  had  called  the  people  unto  him,' 
the  great  multitude  that  Avent  Avith  him,  Lu.  xiv.  25, 
'Avith  his  disciples  also,  he  said  unto  them,  Whoso- 
ever Avill  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross,  and  follow  me.'  Mar.  nil.  34.  Let 
him  first  sit  down  and  count  up  the  cost,  and  the 
charge  he  is  like  to  be  at,  if  he  follows  me.  For 
following  of  me  is  not  like  following  of  some  other 
masters.  The  Avind  sits  ahvays  on  my  face,  and 
the  foaming  rage  of  the  sea  of  this  Avorld,  and  the 
proud  and  lofty  Avaves  thereof,  do  continually  beat 
upon  the  sides  of  the  bark  or  ship  that  myself,  my 
cause,  and  my  folloAvers  are  in ;  he  therefore  that 
Avill  not  run  hazards,  and  that  is  afraid  to  venture 
a  droAvning,  let  him  not  set  foot  into  this  vessel.  So 
Avhosoever  doth  not  bear  his  cross,  and  come  after 
mc,  he  cannot  be  my  disciple.  For  Avhich  cf  you, 
o 


108 


THE  GREATNESS  OF  THE  SOUL, 


intending  to  build  a  tower,  sittcth  not  down  iirst 
and  countcth  the  cost,  whctlier  be  bave  sufficient 

to  finish  it.    Ln.  xiv.  27-29. 

True,  to  reason,  this  kind  of  language  tends  to 
east  water  upon  weak  and  beginning  desires,  but  to 
faith,  it  n^akes  the  things  set  before  us,  and  the 
greatness,  and  the  glory  of  them,  more  apparently 
excellent  and  desirable.  Reason  will  say.  Then  who 
will  profess  Christ  that  hath  such  coarse  entertain- 
ment at  the  beginning?  but  fuith  will  say.  Then 
surely  the  things  that  are  at  the  end  of  a  Christian's 
race  in  this  world  must  needs  be  unspeakably 
glorious ;  since  whoever  hath  had  but  the  knowledge 
and  due  consideration  of  them,  have  not  stuck  to 
run  hazards,  hazards  of  every  kind,  that  they  might 
embrace  and  enjoy  them.  Yea,  saith  faith,  it  must 
needs  be  so,  since  the  Son  himself,  that  best  knew 
what  they  were,  even,  'for  the  joy  that  was  set  be- 
fore him  endured  the  cross,  despising  the  shame, 
and  is  set  down  at  the  right  hand  of  the  throne  of 

God. '    He.  xii.  2. 

But,  I  say,  there  is  not  in  every  man  this  know- 
ledge of  things,  and  so  by  consequence  not  such 
consideration  as  can  make  the  cross  and  self-denial 
acceptable  to  them  for  the  sake  of  Christ,  and  of  the 
things  that  are  where  he  now  sitteth  at  the  right 
hand  of  God.  Coi.  m.  2— t.  Therefore  our  Lord  Jesus 
doth  even  at  the  beginning  give  to  his  followers  this 
instruction.  And  lest  any  of  them  should  take  dis- 
taste at  his  saying,  he  presenteth  them  with  the  con- 
sideration of  three  things  together — namely,  the 
cross,  the  loss  of  life,  and  the  soul ;  and  then  rea- 
soueth  Avith  them  from  the  same,  saying.  Here  is 
the  cross,  the  life,  and  the  soul.  1.  The  cross,  and 
that  you  must  take  up,  if  you  will  follow  me.  2.  The 
life,  and  that  you  may  save  for  a  time,  if  you  cast 
me  off.  3.  And  the  soid,  which  will  everlastingly 
perish  if  you  come  not  to  me,  and  abide  not  with 
me.  Now  consider  Avhat  is  best  to  be  done.  Will 
you  take  up  the  cross,  come  after  me,  and  so  pre- 
serve your  souls  from  perishing?  or  will  you  shun 
the  cross  to  save  your  lives,  and  so  run  the  danger 
of  eternal  danmation  ?  Or,  as  you  have  it  in  John, 
will  you  love  your  life  till  you  lose  it?  or  will  you 
hate  your  life,  and  save  it?  'He  that  loveth  his 
life  shall  lose  it ;  and  he  that  hateth  his  life  in  this 
world  shall  keep  it  unto  life  eternal.'  Jn.  xii.  25.  As 
who  should  say.  He  that  loveth  a  temporal  life,  he 
that  so  loveth  it,  as  to  shun  the  profession  of  Christ 
to  save  it,  shall  lose  it  upon  a  worse  account,  than 
if  he  had  lust  it  for  Christ  and  the  gospel ;  but  he 
that  will  set  light  by  it,  for  the  love  that  he  hath 
to  Christ,  shall  keep  it  unto  life  eternal. 

Christ  having  thus  discoursed  with  his  followers 
about  their  denying  of  themselves,  their  taking  up 
their  cross  and  following  of  him,  doth,  in  the  next 
place,  put  the  question  to  them,  and  so  leaveth  it 
upon  them  for  ever,  saying,  'For  what  shall  it  profit 


a  man,  if  he  shall  gain  the  whole  world,  and  lose  his 
own  soul?'  Mar.  viii.  30.  As  who  sliould  say,  I  have 
bid  you  take  heed  that  you  do  not  lightly,  and  with- 
out due  consideration,  enter  into  a  profession  of  mo 
and  of  my  gospel ;  for  he  that  without  due  consid- 
eration shall  begin  to  profess  Christ,  will  also  with- 
out it  forsake  him,  turn  from  him,  and  cast  him 
behind  his  back ;  and  since  I  have,  even  at  the  be- 
ginning, laid  the  consideration  of  the  cross  before 
you,  it  is  because  you  should  not  be  surprised  and 
overtaken  by  it  unawares,  and  because  you  should 
know  that  to  draw  back  from  me  after  you  have  laid 
your  hand  to  my  plough,  Avill  make  you  unfit  for 
the  kingdom  of  heaven.  Lu.  ix.  62.  Now,  since  this  is 
so,  there  is  no  less  lies  at  stake  than  salvation,  and 
salvation  is  Avortli  all  the  world,  yea,  worth  tea 
thousand  worlds,  if  there  should  be  so  many.  And 
since  this  is  so  also,  it  will  be  your  wisdom  to  begin 
to  profess  the  gospel  with  expectation  of  the  cross 
and  tribulation,  for  to  that  are  my  gospellers*  in 
this  world  appointed.  Ja.  i.  12.  i  Tb.  iii.  3.  And  if  you 
begin  thus,  and  hold  it,  the  kingdom  and  crown  shall 
be  yours ;  for  as  God  counteth  it  a  righteous  thing 
to  recompense  tribulation  to  them  that  trouble 
you,  so  to  you  who  are  troubled  and  endure  it  (for 
'  we  count  them  happy,'  says  James,  'that  endure,' 
Ja.  V.  ii),  rest  with  saints,  when  the  Lord  Jesus  shall 
be  revealed  from  heaven  with  his  mighty  angels  in 
flaming  fire,  to  take  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  gospel,  &c.  2  Th.  i.  i,  s. 
And  if  no  less  lies  at  stake  than  salvation,  then  is  a 
man's  soul  and  his  all  at  the  stake ;  and  if  it  be  so, 
what  will  it  profit  a  man  if,  by  forsaking  of  me,  he 
should  get  the  whole  Avorld  ?  '  For  what  shall  it 
profit  a  man,  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul  ? ' 

Having  thus  laid  the  soul  in  one  balance,  and  the 
world  in  the  other,  and  affirmed  that  the  soul  out- 
bids the  whole  world,  and  is  incomparably  for  value 
and  worth  beyond  it ;  in  the  next  place,  he  descends 
to  a  second  question,  which  is  that  I  have  chosen 
at  this  time  for  my  text,  saying,  *  Or  what  shall  a 
man  give  in  exchange  for  his  soul  ?' 

In  these  Avords,  we  haA'e  first  a  supposition,  and 
such  an  one  as  standeth  upon  a  double  bottom. 

The  supposition  is  this — That  the  soul  is  capable 
of  being  lost  ;  or  thus — 'Tis  possible  for  a  man  to 
lose  his  soul.  The  double  bottom  that  this  suppo- 
sition is  grounded  upon  is,  first,  a  man's  ignorance 
of  the  Avorth  of  his  soul,  and  of  the  danger  that  it 
is  in;  and  the  second  is,  for  that  men  commonly  do 
set  a  higher  price  upon  present  ease  and  enjoyment.s 
than  they  do  upon  eternal  salvation.     The  last  of 


*  '  Gospellers,'  a  term  of  reproach  given  to  our  reformers 
under  neniyVIII.;  changed  to  'Puritan'  under  Elizabeth 
and  the  Stuarts;  and  to '  Methodist,'  or '  Evangehcal,'  in  more 
recent  times.  All  these  temis  were  adopted  by  the  reformers 
as  an  honourable  distinction  from  the  openly  profane. — Ec. 


AND  UNSPEA.KABLENESS  OF  THE  LOSS  THEREOF. 


107 


these  dotli  natiirall}'-  follow  upon  the  first  ;  for  if 
men  be  ignorant  of  the  value  and  worth  of  tlieir 
souls,  as  by  Christ  in  the  verse  before  is  implied, 
what  should  hinder  hut  that  men  should  set  a  higher 
esteem  upon  that  with  which  their  carnal  desires  are 
taken,  than  upon  that  about  which  they  are  not 
concerned,  and  of  which  they  know  not  the  worth. 

But  again,  as  this  by  the  text  is  cleai'ly  supposed, 
so  there  is  also  something  implied;  namely,  that  it 
is  impossible  to  possess  some  men  with  the  worth 
of  their  souls  until  they  are  utterly  and  everlastingly 
lost.  '  What  shall  a  man  give  in  exchange  for  his 
soul  ?'  That  is,  men  when  their  souls  are  lost,  and 
shut  down  under  the  hatches  in  the  pits  and  hells 
in  endless  perdition  and  destruction,  then  they  will 
see  the  worth  of  their  souls,  then  they  will  consider 
what  they  have  lost,  and  truly  not  till  then.  This 
is  plain,  not  only  to  sense,  but  by  the  natural  scope 
of  the  woi'ds,  *  What  shall  a  man  give  in  exchange 
for  his  soul  ?'  Or  what  would  not  those  that  are 
now  for  sin  made  to  see  themselves  lost,  by  the 
light  of  hell  fire — for  some  will  never  be  convinced 
that  they  are  lost  till,  with  rich  Dives,  they  see  it 
in  the  light  of  hell  flames.  Lu.  xvi.  22,  23.  I  say,  what 
would  not  such,  if  they  had  it,  give  in  exchange  for 
their  immortal  souls,  or  to  recover  them  again  from 
that  place  and  torment  ?  * 

I  shall  observe  two  truths  in  the  words. 

The  first  is.  That  the  loss  of  the  soul  is  the  highest, 
the  greatest  loss — a  loss  that  can  never  be  repaired 
or  made  up.  '  What  shall  a  man  give  in  exchange 
for  his  soul?' — that  is,  to  recover  or  redeem  his 
lost  soul  to  liberty. 

The  second  truth  is  this,  That  how  unconcerned 
and  careless  soever  some  noio  be,  about  the  loss  or 
salvation  0/  their  souls,  yet  the  day  is  coming;  but  it 
'Will  tJien  be  too  late,  when  men  will  be  icilling,  had 
they  never  so  much,  to  give  it  all  in  exchange  for 
tlieir  souls.  For  so  the  question  implies — '  What 
shall  a  man  give  in  exchange  for  his  soul  ?'  What 
would  he  not  give  ?  What  would  he  not  part  with 
at  that  day,  the  day  in  which  he  shall  see  himself 
damned,  if  he  had  it,  in  exchange  for  his  soul  ? 

The  first  observation,  or  truth,  drawn  from  the 
words  is  cleared  by  the  text,  '  What  shall  a  man 
give  in  exchange  for  his  soul?' — that  is,  tliere  is 


*  Having  the  most  soleniD  warnings  mercifully  given  to  us 
by  God,  whose  word  is  truth  itself,  how  strange  it  is,  nay,  how 
insane,  to  neglect  the  Saviour.  Our  author,  in  his  '  Grace 
Abounding  to  the  Chief  of  Sinners,'  gives  a  solemn  account  of 
liis  own  distracted  feelings,  when  he,  by  Divine  warnings,  con- 
templated the  probable  loss  of  his  nevcr-dnng  soul;  and, 
believing  in  the  truth  of  God's  revealed  wUl,  he  felt,  with  in- 
expressible horror,  his  dangerous  state.  He  describes  his 
mental  anguish,  by  comparing  it  with  the  acute  bodily  suffer- 
ings of  a  criminal  broken  on  the  wheel  (No.  153).  Can  we 
wonder  that  he  v^'as  in  '  downright  earnest'  in  seeking  salvation 
(No.  55).  Oh  !  reader,  may  we  be  thus  impelled  to  fly  from 
the  wrath  to  come. — Ed. 


not  anything,  nor  all  the  things  undei'  heaven,  were 
they  all  in  one  man's  hand,  and  all  at  his  disposal, 
that  would  go  in  exchange  for  the  soul,  that  would 
be  of  value  to  fetch  back  one  lost  soul,  or  that  woidd 
certainly  recover  it  from  the  confines  of  hell.  '  The 
redemption  of  their  soul  is  precious,  and  it  ceaseth 
for  ever. '  rs.  xiix.  3.  And  what  saith  the  words  be- 
fore the  text  but  the  same — '  For  what  shall  it 
profit  a  man,  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul?'  What  shall  profit  a  man  that 
has  lost  his  soul  ?  Nothing  at  all,  though  he  hath 
by  that  loss  gained  the  whole  world ;  for  all  the 
world  is  not  worth  a  soul,  not  worth  a  soul  in  the 
eye  of  God  and  judgment  of  the  law.  And  it  is 
from  this  consideration  that  good  Eliliu  cautioncth 
Job  to  take  heed,  'Because  there  is  wrath,'  saith 
he,  '  heivare  lest  he  take  thee  away  with  his  stroke : 
then  a  great  ransom  cannot  deliver  thee.  Will  he 
esteem  thy  riches  ?  no,  not  gold,  nor  all  the  forces 
of  strength. '  Job  xsxvi.  18, 19.  Riches  and  power,  what 
is  there  more  in  the  world  ?  for  money  answereth 
all  things — that  is,  all  but  soul  concerns.  It  can 
neither  be  a  price  for  souls  while  here,  nor  can  that, 
with  all  the  forces  of  strength,  recover  one  out  of 
hell  fire. 

DOCTRINE  FIRST. 

So  then,  the  first  truth  drawn  from  the  words 
stands  firm — namely. 

That  the  loss  of  the  soul  is  the  highest,  the  greatest 
loss ;  a  loss  tluxt  can  never  be  repaired  or  made  uj). 

In  my  discourse  upon  this  suljject,  I  shall  observe 
this  method : — 

First,  I  shall  show  you  what  the  soul  is. 

Second,  I  shall  show  you  the  greatness  of  it. 

Third,  I  shall  show  you  what  it  is  to  lose  the 
soul. 

Fourth,  I  shall  show  you  the  cause  for  which 
men  lose  their  souls ;  and  by  this  time  the  great- 
ness of  the  loss  will  be  manifest. 

[what  the  soul  is.] 

First,  I  shall  show  you  wliat  the  soul  is,  both 
as  to  the  various  names  it  goes  under,  as  also,  by 
describing  of  it  by  its  powers  and  properties, 
though  in  all  I  shall  he  but  brief,  for  I  intend  no 
long  discourse.! 

[Names  of  the  Soul.] 

1.  The  soul  is  often  called  the  heart  of  man,  or 
that,  in  and  by  which  things  to  either  good  or  evil, 


t  Many  have  been  the  attempts  to  define  the  qualities, 
nature,  and  residence  of  the  soul.  The  sinfid  body  is  the 
sepulchre  in  which  it  is  entombed,  until  Christ  giveth  it  life. 
The  only  safe  guide,  in  such  inquiries,  is  to  follow  Banyan, 
and  ascertain  '  what  saith  the  Lord '  upon  a  subject  so  mo- 
mentous  and  so  difficult  for  mortal  eyes  to  penetrate.— Ed. 


108 


THE  GREATNESS  OP  THE  SOUL, 


have  their  rise ;  thus  desires  are  of  the  heart  or 
Boul ;  yea,  before  desires,  tlie  first  conception  of 
good  or  evil  is  in  the  soul,  the  heart.  The  heart 
understands,  wills,  affects,  reasons,  judges,  but 
these  are  the  faculties  of  the  soul ;  Avherefore, 
licart  and  soul  are  often  taken  for  one  and  the 
same.  'My  son,  give  me  thine  heart,'  Pr.  xxiii.  2G. 
*  Out  of  the  heart  proceed  evil  thoughts,'   (fcc, 

Wat.  IV.  ID  ;  1  Ve.  iii.  15  ;  Ps.  xrri.  2. 

2,  The  soul  of  man  is  often  called  the  spirit  of 
a  man  ;  because  it  not  only  giveth  being,  but  life 
to  all  things  and  actions  in  and  done  by  him. 
Hence  soul  and  spirit  are  put  together,  as  to  the 
same  action,  *  With  my  soul  have  I  desired  thee 
in  the  night ;  yea,  with  my  spirit  within  me  will  I 
seek  thee  early, '  is.  xxvi.  9.  When  he  saith,  '  Yea, 
with  my  spirit  -  will  I  seek  thee,'  he  explaineth 
not  only  with  what  kind  of  desires  he  desired  God, 
but  with  what  principal  matter  his  desires  were 
brou2;ht  forth.  It  was  with  my  soul,  saith  he  ;  to 
wit,  with  ray  spirit  within  me.  So  that  of  ]\Iary, 
'My  sold,'  saith  she,  '  doth  magnify  the  Lord,  and 
my  spirit  hath  rejoiced  in  God  my  Saviour.'  Lu.  i. 
4G,  47,  Kot  that  soul  and  spirit  are,  in  this  place, 
to  be  taken  for  two  superior  powers  in  man ;  but 
the  same  great  soul  is  here  put  under  two  names, 
or  terms,  to  show  that  it  was  the  principal  part  in 
j\Iary;  to  wit,  her  soul,  that  magnitied  God,  even 
that  part  that  could  spirit  and  put  life  into  her 
whole  self  to  do  it.  Indeed,  sometimes  spirit  is  not 
taken  so  largely,  but  is  confined  to  some  one  power 
or  faculty  of  the  soul,  as  '  the  spirit  of  my  under- 
standing,' Job  XX.  3;  'and  be  renewed  in  the  spirit 
of  your  mind,'  And  sometime  by  spirit  we  are 
to  understand  other  things ;  but  many  times  by 
spirit  we  must  understand  the  soul,  and  also  by 
soul  the  spirit, 

3.  Therefore,  by  soul  we  vmderstand  the  spirit- 
ual, the  best,  and  most  noble  part  of  man,  as  dis- 
tinct from  the  body,  even  that  by  which  we  under- 
stand, imagine,  reason,  and  discourse.  And, 
indeed,  as  I  shall  further  show  you  presently,  the 
body  is  but  a  poor,  empty  vessel,  without  this  great 
thing  called  the  soul.  'The  body  without  the 
spirit,'  or  soul,  '  is  dead.'  Ja.  u.  2g.  Or  nothing  but 
a  clod  of  dust  (her  soul  departed  from  her,  for  she 
died).  It  is,  therefore,  the  chief  and  most  noble 
part  of  man. 

4.  The  soul  is  often  called  the  life  of  man,  not 
a  life  of  the  same  stamp  and  nature  of  the  brute ; 
for  the  life  of  man— that  is,  of  the  rational  creature 
— is,  that,  as  he  is  such,  wherein  consisteth  and 
abideth  the  understanding  and  conscience,  <kc. 
Wherefore,  then,  a  man  dieth,  or  the  body  ceaseth 
to  act,  or  live  in  the  exercise  of  the  thoughts, 
which  formerly  used  to  be  in  him,  when  the  soul 
departeth,  as  1  hinted  even  now — her  soul  departed 
from  her,  for  she  died ;  and,  as  another  good  man 


saith,  •  in  that  very  day  his  thoughts  perish,'  lire. 
Ps.  cxivi.  4.  The  fir.st  text  is  more  emphatical ;  Her 
soul  was  in  departing  (for  she  died).  There  is  the 
soul  of  a  beast,  a  bird,  &c.,  but  the  soul  of  a  man  is 
another  thing ;  it  is  his  understanding,  and  reason, 
and  conscience,  &c.  And  this  sovd,  when  it  de- 
parts, he  dies.  Nor  is  this  life,  Avhen  gone  out  of 
the  bod}^  annihilate,  as  is  the  life  of  a  beast ;  no, 
this,  in  itself,  is  immortal,  and  has  yet  a  place  and 
being  when  gone  out  of  the  body  it  dwelt  in  ;  yea, 
as  quick,  as  lively  is  it  in  its  senses,  if  not  far 
more  abundant,  than  when  it  was  in  the  body ; 
but  I  call  it  the  life,  because  so  long  as  that  remains 
in  the  body,  the  body  is  not  dead.  And  in  this 
sense  it  is  to  be  taken  where  he  saith,  '  He  that 
loseth  his  life  for  my  sake  shall  find  it'  unto  life 
eternal ;  and  this  is  the  soul  that  is  intended  in 
the  text,  and  not  the  breath,  as  in  some  other 
places  is  meant.  And  this  is  evident,  because  the 
man  has  a  being,  a  sensible  being,  after  he  has 
lost  the  soul.  I  mean  not  by  the  man  a  man  in 
this  world,  nor  yet  in  the  body,  or  in  the  grave ; 
but  by  man  we  must  understand  either  the  soul 
in  hell,  or  body  and  soul  there,  after  the  judgment 
is  over.  And  for  this  the  text,  also,  is  plain,  for 
therein  we  are  presented  with  a  man  sensible  of 
the  damage  that  he  has  sustained  by  losing  of  his 
soul.  '  What  shall  a  man  give  in  exchange  for 
his  soul?'     But, 

5.  The  whole  man  goeth  under  this  denomina- 
tion ;  man,  consisting  of  body  and  soul,  is  yet 
called  by  that  part  of  himself  that  is  most  chief 
and  principal,  '  Let  every  soul,'  that  is,  let  every 
man,  '  be  subject  unto  the  higher  powers,'  Ro.  xiu.  i, 
'  Then  sent  Joseph,  and  called  his  father  Jacob 
to  him,  and  all  his  kindred,  threescore  and  fifteen 
souls.'  Ac.  vii.  14,  By  botli  these,  and  several  other 
places,  the  whole  man  is  meant,  and  is  also  so  to 
be  taken  in  the  text ;  for  whereas  here  he  saith, 
'  What  shall  it  profit  a  man,  if  he  shall  gain  the 
whole  world,  and  lose  his  own.  soul  ?'  It  is  said 
elsewhere,  *  For  what  is  a  man  advantaged  if  he 
gain  the  whole  Avorld,  and  lose  himself?'  Lu.  ix.  25; 
and  so,  consequently,  or,  '  What  shall  a  man  give 
in  exchange  (for  himself)  for  his  soul  ?  '  Ilis  soul 
when  he  dies,  and  body  and  soul  in  and  after 
judgment. 

6.  The  soul  is  called  the  good  man's  darling. 
'Deliver,'  Lord,  saith  David,  'my  soul  from  the 
sword;  my  darling  from  the  power  of  the  dog.* 
Ps.  xxii.  20.  So,  again,  in  another  place,  he  saith, 
'  Lord,  how  long  wilt  thou  look  on  ?  rescue  my 
soul  from  their  destructions,  my  darling  from  the 
[power  of  the]  lions.'  Ps.  sx.xv.  17.  My  darling — this 
sentence  must  not  be  applied  universally,  but  only 
to  those  in  whose  eyes  their  souls,  and  the  redemp- 
tion thereof,  is  precious.  My  darling — most  men 
do,  by  their  actions,  say  of  their  soul,  '  my  drudge. 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


109 


my  slave;  nay,  tliou  slave  to  the  devil  and  sin;' 
fur  what  sin,  what  lust,  what  sensual  and  beastly 
lust  is  there  in  the  world  that  some  do  not  cause 
their  souls  to  how  heibrc  and  yield  unto  ?  But 
David,  here,  as  you  see,  calls  it  his  darling,  or 
his  choice  and  most  excellent  thing ;  for,  indeed, 
the  soul  is  a  choice  thing  iu  itself,  and  should, 
were  all  wise,  bo  every  man's  darling,  or  chief 
treasure.  And  that  it  might  he  so  with  us,  there- 
fore, our  Lord  Jesus  hath  thus  expressed  the  Avorth 
of  the  soul,  saying,  '  What  shall  a  man  give  in 
exchange  for  his  soul  ?  '  But  if  this  is  true,  one 
may  see  already  what  misery  he  is  like  to  sustain 
that  has,  or  shall  lose  his  soul ;  he  has  lost  his 
heart,  his  spirit,  his  best  part,  his  life,  bis  darling, 
himself,  his  whole  self,  and  so,  in  every  sense,  liis 
all.  And  now,  '  what  shall  a  man,'  what  would 
a  man,  but  what  can  a  man  that  has  thus  lost  his 
soul,  himself,  and  his  all,  '  give  in  exchange  for 
his  soul  ? '  Yea,  what  shall  the  man  that  has 
sustained  this  loss  do  to  recover  all  again,  since 
this  man,  or  the  man  put  under  this  question,  must 
needs  be  a  man  that  is  gone  from  hence,  a  man 
that  is  cast  in  the  judgment,  and  one  that  is  gone 
down  the  throat  of  hell  ? 

But  to  pass  this,  and  to  proceed. 

[Poioers  and  PropeHles  of  the  Soid.~\ 

I  come  next  to  describe  the  soul  unto  you  by 
such  things  as  it  is  set  out  by  in  the  holy  Scrip- 
tures, and  they  are,  in  general,  three — First,  The 
powers  of  the  soul.  Second,  The  senses,  the  spiritual 
senses  of  the  soul.  Third,  The  passions  of  the  soul. 
Of  the  powers  of  First,  We  wiU  discourse  of  the 
the  sold,  powers,  I  may  call  them  the  members 
of  the  soul ;  for,  as  the  members  of  the  body,  being- 
many,  do  all  go  to  the  making  up  of  the  body,  so 
these  do  go  to  the  completing  of  the  soul. 

1.  There  is  the  understanding,  Avhich  may  be 
termed  the  head  ;  because  in  that  is  placed  the  eye 
of  the  soul ;  and  this  is  that  which,  or  by  Mliich 
the  soul,  discerning  things  that  are  presented  to  it, 
and  that  either  by  God  or  Satan ;  this  is  that  by 
which  a  man  conceiveth  and  apprehendeth  things 
so  deep  and  great  that  cannot,  by  mouth,  or  tongue, 
or  pen,  be  expressed. 

2.  There  is,  also,  belonging  to  the  soul,  the 
conscience,  in  which,  I  may  say,  is  placed  the  Seat 
of  Judgment ;  for,  as  by  the  understanding  things 
are  let  into  the  soul,  so  by  the  conscience  the  evil 
or  good  of  such  things  are  tried ;  especially  Avhen 
in  the 

3.  Third  place,  there  is  the  judgment,  Avhich  is 
another  part  of  this  noble  creature,  has  passed,  by 
the  light  of  the  understanding,  his  verdict  upon 
what  is  let  into  the  soul.* 


•  The  poor  soul,  under  the  irresistible  constraints  of  con- 


4.  There  is,  also,  the  fancy  or  imagination, 
another  part  of  this  great  thing,  the  soul ;  and  a 
most  curious  thing  this  fancy  is ;  it  is  that  which 
presenteth  to  the  man  the  idea,  form,  or  figure  of 
that,  or  any  of  those  things,  wherewith  a  man  is 
either  frighted  or  taken,  pleased  or  displeased. 
And, 

5.  The  mind,  another  part  of  the  soid,  is  that 
unto  which  this  fancy  presenteth  its  things  to  be 
considered  of;  because  without  the  mind  nothing- 
is  entertained  in  the  soul. 

G.  There  is  the  memory  too,  another  part  of  the 
soul ;  and  that  may  be  called  the  register  of  the 
soul ;  for  it  is  the  memory  that  receiveth  and  keep- 
eth  in  i*emembrance  what  has  passed,  or  has  been 
done  by  the  man,  or  attempted  to  be  done  unto 
him  ;  and  in  this  part  of  the  soul,  or  from  it,  will  be 
fed  '  the  worm  that  dieth  not,'  when  men  are  cast 
into  hell ;  also,  from  this  memory  will  flow  that 
peace  at  the  day  of  judgment  that  saints  shall  have 
in  their  service  for  Christ  in  the  world. 

7.  There  are  the  affections  too,  which  are,  as  I 
may  call  them,  the  hands  and  arms  of  the  sotd ; 
for  they  are  they  that  take  hold  of,  receive,  and 
embrace  what  is  liked  by  the  soul,  and  it  is  a  hard 
thing  to  make  the  soul  of  a  man  cast  from  it  what 
its  affections  cleave  to  and  have  embraced.  Hence 
the  affections  are  called  for,  when  the  apostle  bids 
men  '  seek  the  things  above ;  set  your  affections 
upon  them,'  saith  he,  Coi.  Ui. ;  or,  as  you  have  it  in 
another  place,  '  Lay  hold  '  of  them  ;  for  the  affec- 
tions are  as  hands  to  the  soul,  and  they  by  which 
it  fasteneth  upon  things. 

8.  There  is  the  will,  which  may  be  called  the 
foot  of  the  soul,  because  by  that  the  soul,  yea,  the 
whole  man,  is  carried  hither  and  thither,  or  else 
held  back  and  kept  from  moving,  t 

These  are  the  golden  things  of  the  soul,  though, 
in  carnal  men,  they  are  every  one  of  them  made 
use  of  in  the  service  of  sin  and  Satan.  For  the 
unbelieving  are  throughout  impure,  as  is  manifest, 
because  their  'mind  and  conscience  (two  of  the 
masterpieces  of  the  soul)  is  defiled.'  Tit.  i.  is.  For 
if  the  most  potent  parts  of  the  soul  are  engaged 
in  their  service,  what,  think  you,  do  the  more 
inferior  do  ?  But,  I  say,  so  it  is;  the  more  is  the 
pity  ;  nor  can  any  help  it.  '  This  work  ceaseth  for 
ever,'  unless  the  great  God,  who  is  over  all,  and 

science,  hears  witness  against  itself;  sits  in  judgment  upon,  and 
condemns  itself;  and  goeth,  without  a  jailor  to  conduct  it, 
into  the  dread  prison,  where  it  becomes  its  own  tormentor. 
'  A  wounded  spirit  (or  conscience)  who  can  bear  ?' — Ed. 

t  ]NJy  Lord  ^Viil-be-will  was  a  very  eminent  c^iptain  in  the 
town  of  Mansoul,  dm'ing  the  Holy  War:  wherefore  Diaboliis 
had  a  kindness  for  him,  and  coveted  to  have  him  for  one  of 
his  great  ones,  to  act  and  do  in  matters  of  the  highest  concern. 
Bunyan  represents  him  as  having  been  wounded  in  the  leg, 
during  the  siege.  '  Some  of  the  prince's  army  certainly  saw 
him  limp,  as  he  afterwaj-ds  walked  on  the  wall.' — Eu. 


no 


THE  GREATNESS  OE  THE  SOUL, 


tliat  can  save  souls,  shall  himself  take  upon  him  to 
sanctify  the  soul,  and  to  recover  it,  and  persuade 
it  to  fiiU  in  love  with  another  master. 

But,  I  say,  what  is  man  without  this  soul,  or 
wherein  lieth  this  pre-eminence  over  a  beast  ? 
Ec.  iii.  19-21.  Nowhere  that  I  know  of;  for  both, 
as  to  man's  body,  go  to  one  place,  only  the  spirit 
or  soul  of  a  man  goes  upward^-to  wit,  to  God  that 
gave  it,  to  be  by  him  disposed  of  with  respect  to 
things  to  come,  as  they  have  been,  and  have  done 
in  this  life.  But, 
Of  the  senses  of       Sccoiid,  I  couie,  in  the  ne-xt  place, 

tiie  soul.  ^Q  describe  the  soul  by  its  senses,  its 
spiritual  senses,  for  so  I  call  them  ;  for  as  the  body 
hath  senses  pertaining  to  it,  and  as  it  can  see, 
hear,  smell,  feci,  and  taste,  so  can  the  soul;  I  call, 
therefore,  these  the  senses  of  the  soul,  in  opposi- 
tion to  the  senses  of  the  body,  and  because  the 
soul  is  the  seat  of  all  spiritual  sense,  where  super- 
natural things  are  known  and  enjoyed ;  not  that 
the  soul  of  a  natural  man  is  spiritual  in  the  apostle's 
sense,  for  so  none  are,  but  those  that  are  born  from 
above,  i  Co.  ui.  i-3,  nor  they  so  always  neither.  But 
to  go  forward. 

1.  Can  the  body  see  ?  hath  it  eyes  ? 
^'°'  ■      so  hath  the  soul.     '  The  eyes  of  your 

understanding  being  enlightened.'  Ep.  i.  18.  As, 
then,  the  body  can  see  beasts,  trees,  men,  and  all 
visible  things,  so  the  soul  can  see  God,  Christ, 
angels,  heaven,  devils,  hell,  and  other  things  that 
.are  invisible ;  nor  is  this  property  onl}^  peculiar  to 
the  souls  that  are  illuminate  by  the  Holy  Ghost,  for 
the  most  carnal  soul  in  the  world  shall  have  a  time 
to  see  these  things,  but  not  to  its  comfort,  but  not 
to  its  joy,  but  to  its  endless  woe  and  misery,  it  dying 
in  that  condition.  Wherefore,  sinner,  say  not  thou, 
'  I  shall  not  see  him  ;  /or  judgment  is  before  him,' 
and  he  will  make  thee  see  him.  Job  xsct.  14. 

2.  Can   the    body    hear  ?    hath  it 

Of  hearing.  o        i       i      i  i       r< 

ears  i  so  hath  the  soul,  oee  Job  iv.  12, 13. 
It  is  the  soul,  not  the  body,  that  hears  the  lan- 
guage of  things  invisible.  It  is  the  soul  that  hears 
God  when  he  speaks  in  and  by  his  Word  and 
Spirit ;  and  it  is  the  soul  that  hears  the  devil  when 
lie  speaks  by  his  illusions  and  temptations.  True, 
there  is  such  an  union  between  the  soul  and  the 
body,  that  ofttimes,  if  not  always,  that  which  is 
heard  by  the  ears  of  the  body  doth  influence  the 
soul,  and  that  which  is  heard  by  the  soul  doth  also 
influence  the  body ;  but  yet  as  to  the  organ  of 
hearing,  the  body  hath  one  of  his  own,  distinct 
from  that  of  the  soul,  and  the  soul  can  hear  and 
regard  even  then,  when  the  body  doth  not  nor 
cannot;  as  in  time  of  sleep,  deep  sleep  and  trances, 
when  the  body  lieth  by  as  a  thing  that  is  useless. 
*  For  God  speaketh  once,  yea  twice,  yet  man  (as  to 
his  body)  perceiveth  it  not.  In  a  dream,  in  a 
vision  of  the  night,  M-hen  deep  sleep  falieth  upon 


Of  lastiiip 


men,  in  slumberings  upon  the  bed ;  then  he  openeth 
the  ears  of  men,  and  sealeth  their  instruction, '  ire. 
Job  xxxiii.  14— ic.  This  must  be  meant  of  the  ears  of 
the  soul,  not  of  the  body;  for  that  at  this  time  is 
said  to  be  in  deep  sleep ;  moreover,  this  hearing, 
it  is  a  hearing  of  dreams,  and  the  visions  of  the 
night.  Jeremiah  also  tells  ns  that  he  had  the  rare 
and  blessed  visions  of  God  in  his  sleep.  Je.  xxxi.  2g. 
And  so  doth  Daniel  too,  by  tlie  which  they  were 
greatly  comforted  and  refreshed ;  but  that  could 
not  be,  was  not  the  soul  also  capable  of  hearing. 
'  I  heard  the  voice  of  his  Avords,'  said  Daniel,  '  and 
when  I  heard  the  voice  of  his  words,  then  was  I 
in  a  deep  sleep  on  my  face,  and  my  face  toward 
the  ground.'  Da.  x.  8,  o. 

3.  As  the  soul  can  see  and  hear,  so 
it  can  taste  and  relish,  even  as  really 
as  doth  the  palate  belonging  to  the  body.*  But 
then  the  things  so  tasted  must  be  that  which  is 
suited  to  the  temper  and  palate  of  the  soul.  The 
soul's  taste  lieth  not  in,  nor  is  exercised  about 
meats,  the  meats  that  are  for  the  body.  Yet  the 
soul  of  a  saint  can  taste  and  relish  God's  Word, 
He.  vi.  5,  and  dotli  ofttimes  find  it  sweeter  than 
honey,  Ps.  xix.  lo,  nourishing  as  milk,  i  Pe.  ii.  2,  and 
strengthening  like  to  strong  meat.  He.  v.  i2-u.  The 
soul  also  of  sinners,  and  of  those  that  are  unsanc- 
tificd,  can  taste  and  relish,  though  not  the  things 
now  mentioned,  yet  things  that  agree  with  their 
fleshly  minds,  and  with  their  polluted,  and  defiled, 
and  vile  aftections.  They  can  relish  and  taste  that 
which  delighteth  them ;  yea,  they  can  find  soul- 
delight  in  an  alehouse,  a  whorehouse,  a  playhouse. 
Ay,  they  find  pleasure  in  the  vilest  things,  in  the 
things  most  oftensive  to  God,  and  that  are  most 
destructive  to  themselves.  This  is  evident  to 
sense,  and  is  proved  by  the  daily  practice  of  sin- 
ners. Nor  is  tiie  Word  barren  as  to  this :  They 
'feed  on  ashes.'  is.  .^iv.  20.  They  'spend  their 
money  for  that  ivhich  is  not  bread. '  is.  iv.  2.  Yea, 
they  eat  and  suck  sweetness  out  of  sin.  *  They 
eat  up  the  sin  of  my  people'  as  they  eat  bread. 

Ho.  iv.  8. 

4.  As  the  soul  can  see,  hear,  and 
taste,  so  it  can  smell,  and  bring  re- 
freshment to  itself  that  way.  Hence  the  church 
saith,  '  My  fingers  dropped  icith  sweet-smelling 
myrrh;'  and  again,  she  saith  of  her  beloved,  that 
'  his  lips  dropped  sweet-smelling-myrrh.'  Ca.  v.  5, 13. 
But  how  came  the  church  to  understand  this,  but 
because  her  soid  did  smell  that  in  it  that  was  to  be 


Of  smelliM? 


*  To  the  uuregcncrate,  unsanctified  soul,  the  language  of 
the  Saviour  in  John  vi.  4S — 58,  must  appear,  as  it  did  to  the 
Jews,  perfectly  iiicxplica})le — '  He  that  eateth  my  flesh,  and 
driukcth  my  blood,  dwclleth  iu  me,  and  I  in  him.'  Blessed 
mystery!  to  be  one  with  Christ,  iu  obedience  to  his  will,  and 
in  partaking  of  his  inheritance.  To  be  enabled  to  say,  '  For 
me  to  live  is  Christ,  and  to  die  is  gain.' — Ed. 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


Ill 


smelled  in  it,  even  in  his  word  and  gracious  visits  ? 
The  poor  world,  indeed,  cannot  smell,  or  savour 
an3'thing  of  the  good  and  fragrant  scent  and  sweet 
that  is  in  Christ ;  but  to  them  that  believe,  '  Thy 
name  is  as  ointment  poured  forth,  therefore  do  the 
virgins  love  thee.'  Ca.  i.  a. 

^^_^  ,,  5.  As  the  soul  can  see,  taste,  hear, 

Offeebiig.  ,  ,,  .1,1  \>  n     -, 

and  smell,  so  it  hath  the  sense  of  feel- 
ing, as  quick  and  as  sensible  as  the  body.  He 
knows  nothing  that  knows  not  this ;  he  whose  soul 
is  'past  feeling,'  has  his  'conscience  seared  with 
a  hot  iron. '  Ep.  iv.  is,  i9.  i  Ti.  iv.  2.  Nothing  so  sen- 
sible as  the  soul,  nor  feeleth  so  quickly  the  love  and 
mercy,  or  the  anger  and  wrath  of  God.  Ask  the 
awakened  man,  or  the  man  that  is  under  the  con- 
victions of  the  law,  if  he  doth  not  feel  ?  and  he 
will  quickly  tell  you  that  he  faints  and  dies  away 
by  reason  of  God's  hand,  and  his  wrath  that  lietli 
upon  him.  Read  the  first  eight  verses  of  the  3Stli 
Psahn ;  if  thou  knowest  nothing  of  what  I  have 
told  thee  by  experience  ;  and  there  thou  shalt  hear 
the  complaints  of  one  whose  soul  lay  at  present 
under  the  burden  of  guilt,  and  that  cried  out  that 
without  help  from  heaven  he  could  by  no  means 
bear  the  same.  They  also  that  know  what  the 
peace  of  God  means,  and  what  an  eternal  weight 
there  is  in  glory,  know  well  that  the  soul  has  the 
sense  of  feeling,  as  well  as  the  senses  01  seeing, 
hearing;,  tastino-  and  smelling.  But  thus  much 
for  the  senses  of  the  soul. 

Of  the  passions  Tldrcl,  I  coine,  in  the  next  place,  to 
of  the  soul.  desci'ibe  the  soul  by  the  passions  of 
the  soul.  The  passions  of  the  soul,  I  reckon,  are 
these,  and  such  like — to  wit,  love,  hatred,  joy, 
fear,  grief,  anger,  &c.  And  these  passions  of  the 
soul  are  not  therefore  good,  nor  therefore  evil, 
because  they  are  the  passions  of  the  soul,  but  are 
made  so  by  two  things — to  wit,  principle  and 
object.  The  principle  I  count  that  from  whence 
they  flow,  and  the  object  that  upon  which  they  are 
pitched.      To  explain  myself. 

1.   For  that   of  love.       This  is  a 

Of  love.  .  1       TT   1      rii  •  1 

strong  passion ;  the  Holy  Ghost  saith 
'it  is  strong  as  death,  and  cruel  as  the  grave.' 
Ca.  viii.  c,  7.  And  it  is  then  good,  when  it  flows  from 
faith,  and  pitcheth  itself  upon  God  in  Christ  as  the 
object,  and  when  it  extendeth  itself  to  all  that  is 
good,  whether  it  be  the  good  Word,  the  good  work 
of  grace,  or  the  good  men  that  have  it,  and  also  to 
their  good  lives.  But  iill  soul-love  floweth  not  from 
this  principle,  neither  hath  these  for  its  object. 
How  many  are  there  that  make  the  object  of  their 
love  the  most  vile  of  men,  the  most  base  of  things, 
because  it  flows  from  vile  afi'ections,  and  from  the 
lusts  of  the  flesh  ?  God  and  Christ,  good  laws 
and  good  men,  and  their  holy  lives,  they  cannot 
abide,  because  their  love  wanteth  a  principle  that 
should  sanctify   it  in   its  first  motion,   and   that 


Of  hatretL 


should  steer  it  to  a  goodly  object.     But  that  is 
the  first. 

2.  There  is  hatred,  which  I  count 
another  passion  of  the  soul ;  and  this, 
as  the  other,  is  good  or  evil,  as  the  principle  from 
whence  it  flows  and  the  object  of  it  are.  '  Ye  that 
love  the  Lord,  hate  evil.'  Ps.  xcvii.  lo.  Then,  there- 
fore, is  this  passion  good,  when  it  singleth  out 
from  the  many  thousand  of  things  that  are  in  the 
world  that  one  filthy  thing  called  sin ;  and  when  it 
setteth  itself,  the  soul,  and  the  whole  man,  against 
it,  and  engageth  all  the  powers  of  the  soul  to  seek 
and  invent  its  ruin.*  But,  alas,  where  shall  this 
hatred  be  found  ?  What  man  is  there  whose  soul 
is  filled  with  this  passion,  thus  sanctified  by  the 
love  of  God,  and  that  makes  sin,  which  is  God's 
enemy,  the  only  object  of  its  indignation?  How 
many  be  there,  I  say,  whose  hatred  is  turned 
another  way,  because  of  the  malignity  of  their 
minds. 

They  hate  knowledge.  Pr.  i.  22.  They  hate  God. 
De.  \ii.  10.  Job  xxi.  14.  They  hate  the  righteous.  2  ch. 
xix.  2.  ps.  xxxiv.  21.  Pr.  xxLx.  10.  They  hate  God's  ways. 
Mai.  iii.  14.  Pr.  viii.  12.  And  all  is,  because  the  grace 
of  filial  fear  is  not  the  root  and  principle  from 
whence  their  hatred  flows.  '  For  the  fear  of  the 
Lord  'is  to  hate  evil : '  wherefore,  where  this  grace 
is  wanting  for  a  root  in  the  soul,  there  it  must  of 
necessity  swerve  in  the  letting  out  of  this  passion ; 
because  the  soul,  where  grace  is  wantuig,  is  not  at 
liberty  to  act  simply,  but  is  biased  by  the  power 
of  sin ;  that,  while  grace  is  absent,  is  present  in 
the  soul.  And  hence  it  is  that  this  passion,  which, 
when  acted  well,  is  a  virtue,  is  so  abused,  and 
made  to  exercise  its  force  against  that  for  which 
God  never  ordained  it,  nor  gave  it  licence  to  act. 

3.  Another  passion  of  the  soul  is  ^^  .^ 
joy  ;  and  when  the  soid  rejoiceth  vir- 
tuously, it  rejoiceth  not  in  iniquity,  '  but  rejoiceth 
in  the  truth.'  i  Co.  xiii.  6.  This  joy  is  a  very  strong 
passion,  and  will  carry  a  man  through  a  world  of 
difficulties ;  it  is  a  passion  that  beareth  up,  that 
supported!  and  strengtheneth  a  man,  let  the  object 
of  his  joy  be  what  it  will.  It  is  this  that  maketh 
the  soul  fat  in  goodness,  if  it  have  its  object  ac- 
cordingly ;  and  that  which  makes  the  soul  bold  in 
wickedness,  if  it  indeed  doth  rejoice  in  iniquity. 

4.  Another  passion  of  the  soul  is       ^^.  ^.^.^^ 
fear,  natural  fear;   for  so  you  must 
vmderstand  me  of  all  the  passions  of  the  soul,  as 
they  are  considered  simply  and  in  their  own  nature. 
And,  as  it  is  with  the  other  passions,  so  it  is  with 
this;  it  is  made  good  or  evil  in  its  acts,  as  its 


*  Nothing  short  of  a  Divine  influence  can  direct  the  passions 
of  the  sonl  to  a  proper  use  of  their  energies.  '  Godly  sorrow 
worketh  repentance  -  carefulness  -  indignation  -  fear  -  volie- 
meut  desire  -  zeal  -  revenge,'  2  Cor.  vii.  11.  Reader,  Las  % 
sphii  been  thus  excited  against  sin? — Ed. 


112 


THE  GREATNESS  OF  THE  SOUL, 


principle  and  objects  are ;  Avhen  this  passion  of 
the  soul  is  good,  then  it  springs  from  sense  of  the 
oTcatness,  and  goodness,  and  majesty  of  God  ; 
also  God  himself  is  the  object  of  this  fear — '  I  will 
forewarn  you,'  says  Christ,  'whom  ye  shall  fear. 
Fear  him  tliat  can  destroy  both  body  and  soul  in 
hell;  yea,  I  say  unto  you.  Fear  him.'  Mat.  x.  28.  Lu. 
jii.  r,.  But  in  all  men  this  passion  is  not  regu- 
latcd  and  governed  by  these  principles  and  objects, 
but  is  abused  and  turned,  through  the  policy  of 
Satan,  quite  into  another  channel.  It  is  made  to 
fear  men,  Nu.  xiv.  o,  to  fear  idols,  2  Ki.  svii.  7,  3S,  to  fear 
devils  and  witches,  yea,  it  is  made  to  fear  all  the 
fotilish,  ridiculous,  and  apish  fables  that  every  old 
Avonian  or  atheistical  fortune  teller  has  the  face  to 
drop  before  the  soul.  But  fear  is  another  passion 
of  the  soul. 

5.  Another  passion  of  the  soul  is 

Of  grief.  .  1     •,  ^1  r  J 

grief,  and  it,  as  those  aiore- named, 
aetcth  even  according  as  it  is  governed.  When 
holiness  is  lovely  and  beautifid  to  the  soul,  and 
when  the  name  of  Christ  is  more  precious  than  life, 
then  will  the  soul  sit  down  and  be  afflicted,  because 
men  keep  not  God's  law.  '  I  beheld  the  trans- 
gressors, and  was  grieved  ;  because  they  kept  not 
tby  word. '  Ps.  cxLx.  iss.  So  Christ ;  he  looked  round 
about  with  anger,  '  being  grieved  for  the  hardness 
of  their  hearts.'  Mar.  m.  5.  But  it  is  rarely  seen 
that  this  passion  of  the  soul  is  thus  exercised. 
Almost  everybody  has  other  things  for  the  spend- 
ing of  the  heat  of  this  passion  upon.  Men  are 
grieved  that  they  thrive  no  more  in  the  world  ; 
grieved  that  they  have  no  more  carnal,  sensual, 
and  worldly  honour;  grieved  that  they  are  suf- 
fered no  more  to  range  in  the  lusts  and  vanities  of 
this  life ;  but  all  this  is  because  the  soul  is  unac- 
quainted with  God,  sees  no  beauty  in  holiness,  but 
is  sensual,  and  wrapt  up  in  clouds  and  thick  dark- 
ness. 

„r  6.  And  lastly.  There  is  anger,  Avhich 

Of  anger.       .  '' ;  o     ' 

is  another  passion  of  the  soul ;  and 
that,  as  the  rest,  is  extended  by  the  soul,  according 
to  the  nature  of  the  principle  by  which  it  is  acted, 
and  from  whence  it  flows.  And,  in  a  word,  to 
speak  nothing  of  the  fierceness  and  power  of  this 
j)assion,  it  is  then  cursed  when  it  breaketh  out 
beyond  the  bounds  that  God  hath  set  it,  the  which 
to  be  sure  it  doth,  when  it  sliall,  by  its  fierceness 
or  irregular  motion,  run  the  soul  into  sin.  '  Be 
ye  angry,  and  sin  not,'  Ep.  iv.  2C.  is  the  limitation 
wherewith  God  hath  bounded  this  passion ;  and 
whatever  is  more  than  this,  is  a  giving  place  to 
the  devil.  And  one  reason,  among  others,  why 
tlie  Lord  doth  so  strictly  set  this  bound,  and  these 
limits  to  anger,  is,  for  that  it  is  so  furious  a  pas- 
sion, and  for  that  it  will  so  quickly  swell  up  the 
soul  with  sin,  as  tliey  say  a  toad  swells  with  its 
poison.     Yea,  it  will  in  a  moment  so  transport  tlie 


spirit  of  a  man,  that  he  shall  quickly  forget  him- 
self, his  God,  his  friend,  and  all  good  rule.  But 
my  business  is  not  now  to  make  a  comment  upon 
the  passions  of  the  soul,  only  to  show  you  that 
there  are  such,  and  also  which  they  are. 

And  now,  from  this  description  of  the  soul,  what 
follows  but  to  put  you  in  mind  what  a  noble, 
powerful,  lively,  sensible  thing  the  soul  is,  that  by 
the  text  is  suj^poscd  may  be  lost,  through  the  heed- 
lessness, or  carelessness,  or  slavish  fear  of  him 
whose  soul  it  is ;  and  also  to  stir  you  up  to  that 
care  of,  and  labour  after,  the  salvation  of  your 
sold,  as  becomes  the  weight  of  the  matter.  If 
the  soul  were  a  trivial  thing,  or  if  a  man,  though 
he  lost  it,  might  yet  himself  be  happy,  it  were 
another  matter  ;  but  the  loss  of  the  soul  is  no 
small  loss,  nor  can  that  man  that  has  lost  his  soul, 
had  he  all  the  world,  yea,  the  whole  kingdom  of 
heaven,  in  his  own  power,  be  but  in  a  most  fearful 
and  miserable  condition.  But  of  these  things 
more  in  their  place. 

[the  greatness  of  the  soul.] 

Second,  Having  thus  given  you  a  description 
of  the  soul,  what  it  is,  I  shall,  in  the  next  place, 
show  you  the  greatness  of  it. 

l^Ofthe  greatness  of  tlie  soul,  when  compared  with 
the  body.  ] 

First,  And  the  first  thing  that  I  shall  take  occa- 
sion to  make  this  manifest  by,  will  be  by  showing 
you  the  disproportion  that  is  betwixt  that  and  the 
body ;  and  I  shall  do  it  in  these  following  parti- 
culars : — 

1.  The  body  is  called  the  house  of  „, 
the  soul,  a  house  for  the  soul  to  dwell 
in.  Now  everybody  knows  that  the 
house  is  much  inferior  to  him  that,  by  God's  ordi- 
nance, is  appointed  to  dwell  therein ;  that  it  is 
called  the  house  of  the  soul,  you  find  in  Paul  to 
the  Corinthians:  'For  we  know,'  saith  he,  'that 
if  our  earthly  house  of  this  tabernacle  were  dis- 
solved, we  have  a  building  of  God,  a  house  not 
made  with  hands,  eternal  in  the  heavens.'  2  Co.  v.  i. 
We  have,  then,  a  house  for  our  soul  in  this  woi'ld, 
and  this  house  is  the  body,  for  the  apostle  can 
mean  nothing  else ;  therefore  he  calls  it  an  earthly 
house.  '  If  our  earthly  house  ' — our  house.  But 
who  doth  he  personate  if  he  says.  This  is  a  house 
for  the  soul ;  for  the  body  is  part  of  him  that  says. 
Our  house  ? 

In  this  manner  of  language,  he  personates  his 
soul  with  the  souls  of  the  rest  that  are  saved;  and 
thus  to  do,  is  conmion  Avith  the  apostles,  as  will  be 
easily  discerned  by  them  that  give  attendance  to 
reading.  Our  earthly  houses;  or,  as  Job  saith, 
'  houses  of  clay,'  for  our  bodies  are  bodies  of  clay : 


body  a 
liouse  for  the 
soul. 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


113 


*  Your  remembrances  a7X  like  unto  ashes,  your 
bodies  to  bodies  of  clay.'  Job  iv.  19 ;  xm.  12.  Indeed, 
he  after  maketh  mention  of  a  house  in  heaven, 
but  that  is  not  it  about  which  he  now  speaks;  now 
he  speaks  of  this  earthly  house  which  we  have  (we, 
our  souls)  to  dwell  in,  while  on  this  side  glory, 
where  the  other  house  stands,  as  ready  prepared 
for  us  when  we  shall  flit  from  this  to  that ;  or  in 
case  this  should  sooner  or  later  be  dissolved.  But 
that  is  the  first ;  the  body  is  compared  to  the 
house,  but  the  soul  to  him  that  inhabiteth  the 
house  ;  therefore,  as  the  man  is  more  noble  than  the 
house  he  dwells  in,  so  is  the  soul  more  noble  than 
the  body.  And  yet,  alas !  with  grief  be  it  spoken, 
how  common  is  it  for  men  to  spend  all  their  care, 
all  their  time,  all  their  strength,  all  their  wit  and 
parts  for  the  body,  and  its  honour  and  preferment, 
even  as  if  the  soul  were  some  poor,  pitiful,  sorry, 
inconsiderable,  and  under  thing,  not  worth  the 
thinking  of,  or  not  worth  the  caring  for.  But, 
™    ,   ,     ,  ,,  2.  The  body  is  called  the  clothing, 

Tlie  body  cloth-  •'  .  .  ^' 

iiig  for  the  and  the  soul  that  which  is  clothed 
therewith.  Now,  everybody  knows 
that  'the  body  is  more  than  raiment,'  even  carnal 
sense  will  teach  us  this.  But  read  that  pregnant 
place  :  '  For  we  that  are  in  this  tabernacle  do 
groan,  being  burdened  (that  is,  with  mortal  flesh) ; 
not  for  that  we  would  be  unclothed,  but  clothed 
upon,  that  mortality  might  be  swallowed  up  of  life.' 
2  Co.  V.  4.  Thus  the  greatness  of  the  soul  appears 
in  the  preference  that  it  hath  to  the  body — the 
body  is  its  raiment.  We  see  that,  above  all  crea- 
tures, man,  because  he  is  the  most  noble  among 
all  visible  ones,  has,  for  the  adorning  of  his  body, 
that  more  abundant  comeliness.  'Tis  the  body  of 
man,  not  of  beast,  that  is  clothed  with  the  richest 
ornaments.  But  now  what  a  thing  is  the  soul, 
that  the  body  itself  must  be  its  clothing  !  Ko 
suit  of  apparel  is  by  God  thought  good  enough  for 
the  soul,  but  that  which  is  made  by  God  himself, 
and  that  is  that  cm-ious  thing,  the  body.  But  oh  I 
how  little  is  this  considered — namely,  the  great- 
ness of  the  soul.  'Tis  the  body,  the  clothes,  the 
suit  of  apparel,  that  our  foolish  fancies  are  taken 
with,  not  at  aU  considering  the  richness  and  excel- 
lency of  that  great  and  more  noble  part,  the  soul, 
for  which  the  body  is  made  a  mantle  to  wrap  it  up 
in,  a  garment  to  clothe  it  withal.  If  a  man  gets 
a  rent  in  his  clothes,  it  is  little  in  comparison  of  a 
rent  in  his  flesh  ;  yea,  he  comforts  himself  when 
he  looks  on  that  rent,  sa^nng.  Thanks  be  to  God, 
it  is  not  a  rent  in  my  flesh.  But  ah  I  on  the  con- 
trary, how  many  are  there  in  the  world  that  are 
more  troubled  for  that  they  have  a  rent,  a  wound, 
or  a  disease  in  the  body,  than  for  that  they  have 
souls  that  will  be  lost  and  cast  away.  A  little 
rent  in  the  body  dejecteth  and  casteth  such  down, 
but  they  are  not  at  all  concerned,  though  their  soul 
VOL.    I. 


is  now,  and  will  yet  further  be,  torn  in  pieces. 

*  Now  consider  this,  ye  that  forget  God,  lest  he  tear 
you  in  pieces,  and  there  be  none  to  deliver.'  Ps.  1.  22. 
But  this  is  the  second  thing  Avhereby,  or  by  which, 
the  greatness  of  the  soul  appears — to  wit,  in  that 
the  body,  that  excellent  piece  of  God's  workman- 
ship, is  but  a  carment,  or  clothing  for  the  soul. 
But, 

3.  The  body  is  called  a  vessel,  or   „,    .  , 

•^  '  The  body  aves- 

a  case,  tor  the  soul  to  be  put  and  kept     sel    for    the 

in.     '  That  every  one  of  you  should 

know  how  to  possess  his  vessel  in   sanctification 

and  honour.'   1  Th.  iv.  4.     The    apostle  here   doth 

exhort  the    people   to    abstain    from    fornication, 

Avhieh,  in  another  place,  he  saith,  '  is  a  sin  against 

the  body.'  1  Co.  vi.  is.     And  here   again  he  saith, 

•  This  is  the  will  of  God,  your  sanctification,  that 
ye  should  abstain  from  fornication : '  that  the  body 
be  not  defiled,  '  that  every  one  of  you  should  know 
how  to  possess  his  vessel  in  sanctification  and 
honour.'  His  vessel,  his  earthen  vessel,  as  he  calls 
it  in  another  place — for  '  we  have  this  treasure  in 
earthen  vessels.'  Thus,  then,  the  body  is  called 
a  vessel  ;  yea,  every  man's  body  is  his  vessel. 
But  Avhat  has  God  prepared  this  vessel  for,  and 
what  has  he  put  into  it  i  Why,  many  things  this 
body  is  to  be  a  vessel  for,  but  at  present  God  has 
put  into  it  that  curious  thing,  the  soul.  Cabinets, 
that  are  very  rich  and  costly  things  of  themselves, 
are  not  made  nor  designed  to  be  vessels  to  be  stuffed 
or  filled  with  trumpery,  and  things  of  no  value  ; 
no,  these  are  prepared  for  rings  and  jewels,  for 
pearls,  for  rubies,  and  things  that  are  choice.  And 
if  so,  what  shall  we  then  think  of  the  soul  for 
Avliich  is  prepared,  and  that  of  God,  the  most  rich 
and  excellent  vessel  in  the  world  ?  Surely  it  must 
be  a  thing  of  Avorth,  yea,  of  more  worth  than  is  the 
whole  world  besides.  But  alas  !  who  believes  this 
talk  ?  Do  not  even  the  most  of  men  so  set  their 
minds  upon,  and  so  admire,  the  glory  of  this  case 
or  vessel,  that  they  forget  once  with  seriousness  to 
think,  and,  therefore,  must  of  necessity  be  a  great 
way  off,  of  those  suitable  esteems  that  becomes 
them  to  have  of  their  souls.  But  oh,  since  this 
vessel,  this  cabinet,  this  body,  is  so  curiously 
made,  and  that  to  receive  and  contain,  what  thing 
is  that  for  which  God  has  made  this  vessel,  and 
what  is  that  soul  that  he  hath  put  into  it  ?  Where- 
fore thus,  in  the  third  place,  is  the  greatness  of 
the  soul  made  manifest,  even  by  the  excellency 
of  the  vestel,  the  body,  that  God  has  made  to  put 
it  in. 

4.  The  body  is  called  a  tabernacle   ^^^    ^^^^^    ^ 
for  the  soul.      *  Knowing  that  shortly     tabernacle  for 

™     ,  ,  1  ,      ,       the  souL 

1  must  put  off  this  my  tabernacle, 

2  Pe.  L  14,  that  is,  my  body,  '  by  death.'  Jn.  xxi.  is,  19. 
So  again,  '  For  we  know  that  if  our  earthly  house 
of  ihla  tabernacle  were  di-^solvcd,  wc  have  a  building 

p 


114 


THE  GREATNESS  OF  THE  SOUL, 


of  God,'  ic.  2  Co.  V.  1.  In  both  these  places,  by 
•  tahernaclc,'  can  ho  meant  nothing  hut  the  body; 
wherefore  hoth  the  apostles,  in  tliese  sentences,  do 
personate  their  souls,  and  speak  as  if  the  soul  was 
THE  ALL  of  a  man ;  yea,  they  plainly  tell  us,  that 
the  body  is  but  the  house,  clothes,  vessel,  and 
tabernacle  for  the  soul.  But  what  a  famous  thing 
therefore  is  the  soul  ! 

The  tabernacle  of  old  was  a  place  erected  for 
wor.sliip,  but  the  worshippers  were  far  more  excel- 
lent than  the  place ;  so  our  body  is  a  tabernacle 
fur  the  soul  to  worship  God  in,  but  must  needs  be 
accounted  much  inferior  to  the  soul,  forasmuch  as 
the  worshippers  are  always  of  more  honour  than 
the  place  they  wort-hip  in ;  as  he  that  dwelleth  in 
the  tabernacle  hath  more  honour  than  the  taber- 
nacle.* 'I  serve,'  says  Paul,  God  and  Christ 
Jesus  '  with  my  spirit  (or  soul)  in  the  gospel,' 
lio.  L  0,  but  not  with  his  spirit  out  of,  but  in,  this 
tabernacle.  The  tabernacle  had  instruments  of 
worship  for  the  worshippers  ;  so  has  the  body  for 
the  soul,  and  we  are  bid  to  *  yield  our  members  as 
instruments  of  righteousness  unto  God.'  Ro.  vi.  13. 
The  hands,  feet,  ears,  eyes,  and  tongue,  which 
last  is  our  glory  when  used  right,  are  all  of  them 
instruments  of  this  tabernacle,  and  to  be  made 
use  of  by  the  soul,  the  inhabiter  of  this  tabernacle, 
for  the  soul's  performance  of  the  service  of  God. 
I  thus  discourse,  to  show  you  the  greatness  of  the 
soul.  And,  in  mine  opinion,  there  is  something, 
if  not  very  much,  in  what  I  say.  For  all  men 
admire  the  body,  both  for  its  manner  of  building, 
and  the  curious  way  of  its  being  compacted  toge- 
ther. Yea,  the  further  men,  wise  men,  do  pry 
into  the  wonderful  work  of  God  that  is  put  forth 
in  framing  the  body,  the  more  still  they  are  made 
to  admire :  and  yet,  as  I  said,  this  body  is  but  a 
house,  a  mantle,  a  vessel,  a  tabernacle  for  the 
soul.  What,  then,  is  the  soul  itself  ?t  But  thus 
much  for  the  first  particular. 


*  This  is  ])erfcctly  true,  Lut  is  only  felt  by  those  who  aj-e 
taught  of  the  Holy  Spirit  rightly  to  appreciate  Divine  worship. 
How  many  i^'uorautly  worship  the  building  in  which  ijublic 
prayer  is  oll'ercd,  if  it  belongs  to  certain  sects!  Multitudes 
would  enter  a  (iuaker's  meeting  house,  during  the  intervals  of 
worsliip,  very  properly  as  they  would  enter  any  other  house ; 
but  if  the  empty  building  was  what  is  called  consecrated,  how 
ready  are  they  to  uncover  the  head,  and  thus  thoughtlessly 
worship  the  jdace !    A  Quaker  woidd  call  this  idolatry.— Ed. 

t  If  the  body,  which  is  to  retimi  to  dust,  'is  leai'fully  and 
wonderfully  made,'  pa>t  our  finding  out  in  its  exquisite  forma- 
tiou,  how  much  more  so  must  be  that  inunortal  soul  which 
we  can  only  contemplate  by  its  own  powers,  and  study  in  the 
Biljle.  It  never  dies,  although  it  may  be  dead  in  sin,  in  time; 
and  be  ever  dying— ever  in  the  agonies  of  death,  in  eternity! 
Solemn  consideration  I  May  our  adorning  be  '  the  hidden  man 
of  the  heart,  which  is  not  corruptible;  a  meek  and  quiet  spirit; 
that  which  is  in  the  eight  of  God  of  great  price.'  1  Pe.  iii,  4! 
—Ed. 


[  Other  ildnga  that  show  the  greatness  of  the  soul.  ] 

Second,  We  will  now  come  to  other  things  that 
show  us  the  greatness  of  the  soul.      And, 

1.  It  is  called  God's  breath  of  life.  ^, 
'And  the  Lord  God  formed  man,  that  raiha  God's 
is,  tlie  body, 'q/the  dust  of  the  ground, 
and  breathed  into  his  nostrils  the  breath  of  life, 
and  man  became  a  living  soul.'  Ge.  ii.  7.  Do  but 
compare  these  two  together,  the  body  and  the 
soul ;  the  body  is  made  of  dust,  the  soul  is  the 
breath  of  God.  Now,  if  God  hath  made  this  body 
so  famous,  as  indeed  he  has,  and  yet  it  is  made 
but  of  the  dust  of  the  ground,  and  we  all  do  know 
what  inferior  matter  that  is,  what  is  the  soul, 
since  the  body  is  not  only  its  house  and  garment, 
but  since  itself  is  made  of  the  breath  of  God  ? 
But,  further,  it  is  not  only  said  that  the  soul  is  of 
the  breath  of  the  Lord,  but  that  the  Lord  breathed 
into  him  the  breath  of  life — to  wit,  a  living  spirit, 
for  so  the  next  words  infer — and  *  man  became  a 
living  soul.'  Man,  that  is,  the  more  excellent 
part  of  him,  which,  for  that  it  is  principal,  is 
called  man,  that  bearing  the  denomination  of  the 
whole ;  or  man,  the  spirit  and  natural  power,  by 
which,  as  a  reasonable  creature,  the  whole  of  him 
is  acted,  'became  a  living  soul.'  But  I  stand 
not  here  upon  definition,  but  upon  demonstration. 
The  body,  that  noble  part  of  man,  had  its  original 
from  the  dust;  for  so  says  the  Word,  '  Dust  thou 
aH  (as  to  thy  body),  and  unto  dust  shalt  thou 
return.'  Ge.  iii.  19.  But  as  to  thy  more  noble  part, 
thou  art  from  the  breath  of  God,  God  putting  forth 
in  that  a  mighty  work  of  creating  power,  and  man 
'was  made  a  living  soul. '  1  Co.  xv.  45.  Mark  my 
reason.  There  is  as  great  a  disparity  betwixt  the 
body  and  the  soul,  as  is  between  the  dust  of  the 
ground  and  that,  here  called,  the  breath  of  life 
of  the  Lord.  And  note  further,  that,  as  the  dust 
of  the  ground  did  not  lose,  but  gained  glory  by 
being  formed  into  the  body  of  a  man,  so  this  breath 
of  the  Lord  lost  nothing  neither  by  being  made  a 
living  soul.  0  man  !  dost  thou  know  what  thou 
art? 

2.  As  tlie  soul  is  said  to  be  of  the  The  soul  God's 
breath  of  God,  so  it  is  said  to  be  made  ""''ge- 
after  God's  own  image,  even  after  the  similitude  of 
God.  '  And  God  said.  Let  us  make  man  in  our 
image,  after  our  likeness. — So  God  created  man  in 
his  oivn  image,  in  the  image  of  God  created  he  him.' 
Ge.  I.  26,  27.  j\Iark,  in  his  own  image,  in  the  image 
of  God  created  he  him;  or,  as  James  hath  it,  it 
is  '  made  after  the  similitude  of  God,'  Ja.  iii.  9;  like 
him,  having  in  it  that  which  bearetli  semblance 
with  him.  I  do  not  read  of  anything  in  heaven, 
or  earth,  or  under  the  earth,  that  is  said  to  be 
made  after  this  manner,  or  that  is  at  all  so  termed, 
save  only  the  Son  of  God  himself.     The   angels 


AND  UNSPEAKA.BLENESS  OF  THE  LOSS  THEREOF. 


11! 


are  noLle  creatures,  and  for  present  employ  are 
made  a  little  liiglier  than  man  himself,  lie.  ii. ;  but 
that  any  of  them  are  said  to  be  made  *  after  God's 
image,'  after  his  own  image,  even  after  the  simili- 
tude of  God,  that  I  find  not.  This  character  the 
Holy  Ghost,  in  the  Scriptures  of  truth,  giveth 
only  of  man,  of  tlie  soul  of  man ;  for  it  must  not 
be  thought  that  the  body  is  liere  intended  in  whole 
or  in  part.  For  though  it  be  said  that  Christ  was 
made  after  the  similitude  of  sinful  flesh,  rhi.  ii.,  yet 
it  is  not  said  that  sinful  flesh  is  made  after  the 
similitude  of  God ;  but  I  will  not  dispute ;  I  only 
bring  these  things  to  show  how  great  a  thing,  how 
noble  a  thing  the  soul  is  ;  in  that,  at  its  creation, 
God  thought  it  worthy  to  be  made,  not  like  the 
earth,  or  the  heavens,  or  the  angels,  seraphims, 
seraphins,  or  archangels,  but  like  himself,  his  own 
self,  sajang,  •  Let  us  make  man  in  our  own  like- 
ness. So  he  made  man  in  his  own  image.'  This, 
I  say,  is  a  character  above  all  angels ;  for,  as  the 
apostle  said,  '  To  which  of  the  angels  said  he  at 
any  time.  Thou  art  my  Son  ?'  So,  of  which  of 
them  hath  he  at  any  time  said,  This  is,  or  shall 
be,  made  in  or  after  mine  image,  mine  own  image  ? 

0  what  a  thing  is  the  soul  of  man,  that  above  all 
the  creatures  in  heaven  or  earth,  being  made  in 
the  image  and  similitude  of  God.* 

Tlje  soul  God's  3,  Another  thing  by  which  the 
desire.  greatness  of  the  soul  is  made  manifest 
is  this,  it  is  that — and  that  only,  and  to  say  this 
is  more  than  to  say,  it  is  that  above  all  the  crea- 
tures— that  the  great  God  desires  communion 
with.  He  *  hath  set  apart  him  that  is  godly  for 
himself,'  Vs.  iv.  3;  that  is,  for  communion  with  his 
soul ;  therefore  the  spouse  saith  concerning  him, 
*  llis  desire  ?5  toward  me,'  Ca.  vii.  lO;  and,  therefore, 
he  saith  again,  '  I  will  dwell  in  them,  and  walk  in 
them,'  2  Co.  vi.  iG.  To  '  dwell  in,'  and  '  walk  in,'  are 
terms  that  intimate  communion  and  fellowship ;  as 
John  saith,  '  Our  fellowship,  truly  our  fellowship 
is  with  the  Father,  and  with  his  Son  Jesus  Christ.' 

1  Jn.  i.  3.  That  is,  our  soul-fellowship  ;  for  it  nmst 
not  be  understood  of  the  body,  though  I  believe 
that  the  body  is  much  influenced  when  the  soul 
has  communion  with  God;  but  it  is  the  soul,  and 
that  only,  that  at  present  is  capable  of  having  and 
maintaining  of  this  blessed  communion.  But,  I 
say,  what  a  thing  is  this,  that  God,  the  great  God, 
should  choose  to  have  fellowship  and  communion 
with  the  soul  above  all.  We  read,  indeed,  of  the 
greatness  of  the  angels,  and  how  near  also  they 
are  unto  God ;  but  yet  there  are  not  such  terms 
that  bespeak  such  familiar  acts  between  God  and 
angels,    as  to   demonstrate   that  they  have   such 


*  Cue  of  the  tirst  revelatious  to  our  race  was,  that  '  God 
breathed  into  his  nostrils  the  breath  of  life,  and  man  became  a 
living  soul.'  And  this  great  and  important  fact  has,  by  tradi- 
tion, extended  over  the  whole  of  the  human  family. — Ed. 


communion  with  God  as  has,  or  as  the  soids  of  his 
people  may  have.  Where  has  he  called  them  his 
love,  his  dove,  his  fair  one  ?  and  where,  when  he 
speaketh  of  them,  doth  he  express  a  communion 
that  they  have  with  him  by  the  similitude  of  con- 
jugal love?  I  speak  of  what  is  revealed;  the 
secret  things  belong  to  the  Lord  our  God.  Now 
by  all  this  is  manifest  the  greatness  of  the  soul, 
^len  of  greatness  and  honour,  if  they  have  respect 
to  their  own  glory,  will  not  choose  for  their  fami- 
liars the  base  and  rascally  crew  of  this  world;  but 
will  single  out  for  their  fellows,  fellowship,  and 
communion,  those  that  are  most  like  themselves. 
True,  the  King  has  not  an  equal,  yet  he  is  for 
being  familiar  only  with  the  nobles  of  the  land;  so 
God,  Avith  him  none  can  compare;  yet  since  the 
soul  is  by  him  singled  out  for  his  walking  mate 
and  companion,  it  is  a  sign  it  is  the  highest  born, 
and  that  upon  which  the  blessed  Majesty  looks,  as 
upon  that  which  is  most  meet  to  be  singled  out  for 
communion  with  himself. 

Should  we  see  a  man  familiar  with  the  King,  we 
would,  even  of  ourselves,  conclude  he  is  one  of  the 
nobles  of  the  land ;  but  this  is  not  the  lot  of  every  soul 
— some  have  fellowship  with  devils,  yet  not  because 
they  have  a  more  base  original  than  those  that  lie  in 
God's  bosom,  but  they,  through  sin,  are  degenerate, 
and  have  chosen  to  be  great  with  his  eneni}' — but 
all  these  things  show  the  greatness  of  the  soul. 

4.  The  souls  of  men  are  such  as  xi,e  soul  a  vea- 
God  counts  worthy  to  be  the  vessels  sei  for  grace. 
to  hold  his  grace,  the  graces  of  the  Spirit,  in. 
The  graces  of  the  Spirit — Avhat  like  them,  or  where 
here  are  they  to  be  found,  save  in  the  souls  of  men 
only  ?  *  Of  his  fulness  have  all  we  received,  and 
grace  for  grace.'  Jn.  i.  i6.  Received,  Into  what  ? 
into  '  the  hidden  part,'  as  David  calls  it.  Ps.  li.  c. 
Hence  the  king's  daughter  is  said  to  be  '  all  glo- 
rious within,'  rs.  xlv.  i3;  because  adorned  and  beau- 
tified with  the  graces  of  the  Spirit.  For  that 
which  David  calls  the  hidden  part  is  the  himost 
part  of  the  soul ;  and  it  is,  therefore,  called  the 
hidden  part,  because  the  soul  is  invisible,  nor  can 
any  one  living  infallibly  know  what  is  in  the  soul 
but  God  himself.  But,  I  say,  the  soul  Is  the  vessel 
into  which  this  golden  oil  is  poured,  and  that 
which  holds,  and  is  accounted  worthy  to  exercise 
and  improve  the  same.  Therefore  the  soul  is  It 
which  is  said  to  love  God — *  Saw  ye  him  whom 
my  soul  loveth  ?'  Ca.  m.  3;  and,  therefore,  the  soul 
Is  that  which  exerciseth  the  spirit  of  prayer — 
'  With  my  soul  have  I  desired  thee  in  the  night ; 
yea,  with  my  spirit  within  me  will  I  seek  thee 
early.'  is.  xxvi.  9.  With  the  soul  also  men  are  said 
to  believe,  and  into  the  soul  God  is  said  to  put  his 
fear.  This  is  the  vessel  into  which  the  wise  virgins 
got  oil,  and  out  of  which  their  lamps  were  supplied 
by  the  same.     But   what  a   thing,  what  a  great 


116 


THE  GREATNESS  OF  THE  SOUL. 


thing  tlicrcfurc  is  the  soul,  that  that  above  all 
things  that  God  hath  created  should  be  the  chosen 
vessel  to  put  his  grace  in.  The  body  is  the  vessel 
for  the  soul,  and  tlie  soul  is  the  vessel  for  the 
grace  of  God.  But, 
„,,      .     .,,,„       5.   The   greatness   of  the   soul   is 

Ihe  price  of  ilie         ^*  o  r    ^  • 

souL  manifest  by  the  greatness  of  the  price 

that  Christ  paid  for  it,  to  make  it  an  heir  of 
glory ;  and  that  was  his  precious  blood,  i  Co.  vi.  20. 
1  re.  i.  18, 19.  We  do  use  to  esteem  of  things 
according  to  the  price  that  is  given  for  them,  espe- 
cially when  -we  are  convinced  that  the  purchase 
has  not  been  made  by  the  estimation  of  a  fool. 
Now  the  soul  is  purchased  by  a  price  that  the  Son, 
the  wisdom  of  God,  thought  fit  to  pay  for  the  re- 
demption thereof — what  a  thing,  then,  is  the  soul? 
Judf-e  of  the  soul  by  the  price  that  is  paid  for  it, 
and  you  must  needs  confess,  unless  you  count  the 
blood  that  hath  bought  it  an  unholy  thing,  that  it 
cannot  but  be  of  great  worth  and  value.  Suppose 
a  prince,  or  some  great  man,  should,  on  a  sudden, 
descend  from  his  throne,  or  chair  of  state,  to  take 
up,  that  he  might  put  in  his  bosom,  somethhig  that 
lie  had  espied  lying  trampled  under  the  feet  of  those 
that  stand  by ;  would  you  think  that  he  would  do 
this  for  an  old  horse  shoe,*  or  fur  so  trivial  a  thing 
as  a  pin  or  a  point  ?t  Nay,  would  you  not  even  of 
yourselves  conclude  that  that  thing  for  which  the 
prince,  so  great  a  man,  should  make  such  a  stoop, 
must  needs  be  a  thing  of  very  great  worth  ?  Why, 
this  is  the  case  of  Christ  and  the  soul.  Christ  is 
the  prince,  his  throne  was  in  heaven,  and,  as  he  sat 
there,  he  espied  the  souls  of  sinners  trampled  under 
the  foot  of  the  law  and  death  for  sin.  Now,  what 
doth  he,  but  conies  down  from  his  throne,  stoops 
down  to  the  earth,  and  there,  since  he  could  not 
have  the  trodden-down  souls  without  price,  he  lays 
down  his  life  and  blood  for  them.  2  Co.  viu.  9.  But 
would  he  have  done  this  for  inconsiderable  things  ? 
No,  nor  for  the  souls  of  sinners  neither,  had  he  not 
valued  them  higher  than  he  valued  heaven  and 
earth  besides.  |  This,  therefore,  is  another  thing 
by  which  the  greatness  of  the  soul  is  known. 
T!ie  sfiui  im-  ^'  The  soul  is  immortal,  it  will  have 
nioiiai.         jj  sensible  being  fur  ever,  none  can 

*  'An  old  horse  shoe'  mny  he  ncntionetl,  to  throw  utter 
contempt  upon  a  custom,  then  very  prevalent,  and  even  now 
practised,  of  nailing  an  old  horse  shoe  over  the  door  of  the 
house,  to  prevent  a  witch  from  entering.  AVJien  will  these 
absurd  heathenish  customs  cease  in  Christian  England  ? — Ed. 

t  'A  point,'  the  tag  at  the  end  of  a  laec. — Ed. 

■^  Nothing  can  more  fully  display  the  trauseendent  worth 
and  excellency  of  the  soul,  than  these  two  considerations : — 
first,  That,  by  the  operation  of  the  Eternal  Spirit,  it  is  made 
a  habitation  for  God  himself,  and  susceptible  of  communion 
and  converse  with  God,  nay,  of  being  even  filled  with  all  the 
fdincss  of  God  ;  and,  second,  The  iulinite  price  that  was  paid 
for  its  redemption  from  sin  and  woe — the  precious  blood  of  the 
Son  of  God. — Mason. 


kill  the  soul.  La  xii.  4.  Mat.  x.  28.  If  all  thc  angcls 
in  heaven,  and  all  the  men  on  earth,  should  lay 
all  their  strength  together,  they  cannot  kill  or 
annihilate  one  soul.  No,  I  will  speak  without  fear, 
if  it  may  be  said,  God  cannot  do  what  he  will  not 
do ;  then  he  cannot  annihilate  the  soul ;  but,  not- 
Avithstanding  all  his  wrath,  and  the  vengeance  that 
he  will  inflict  on  sinful  souls,  they  yet  shall  abide 
with  sensible  beings,  yet  to  endure,  yet  to  bear 
punishment.  If  anything  could  kill  the  soul,  it 
would  be  death ;  but  death  cannot  do  it,  neither  first 
nor  second  ;  the  first  cannot,  for  Avhen  Dives  was 
slain,  as  to  his  body  by  death,  his  soul  Avas  found 
alive  in  hell — '  He  lift  up  his  eyes  in  hell,  being  in 
torment.'  Lu.  svi.  23.  The  second  death  cannot  do 
it,  because  it  is  said  their  worm  never  dies,  but  is 
always  torturing  them  with  his  gnawing.  Mar.  ix.  44. 
But  that  could  not  be,  if  time,  or  lying  in  hell  fire 
for  ever,  could  annihilate  the  soul.  Now,  this  also 
shows  the  greatness  of  the  soul,  that  it  is  that  which 
has  an  endless  life,  and  that  will,  therefore,  have  a 
being  endlessly.     0  what  a  thing  is  the  soul ! 

The  soul,  then,  is  immortal,  though  not  eternal. 
That  is  eternal  that  has  neither  beginning  nor  end, 
and,  therefore,  eternal  is  properly  applicable  to  none 
but  God;  hence  he  is  called  the  'eternal  God.' 
De.  xxsiii.  27.  Immortal  is  that  which,  though  it  hath 
a  beginning,  yet  hath  no  end,  it  cannot  die,  nor 
cease  to  be  ;  and  this  is  the  state  of  the  soul.  It 
cannot  cease  to  have  a  being  when  it  is  once 
created ;  I  mean,  a  living,  sensible  being.  For  I 
mean  by  living,  only  such  a  being  as  distinguishes 
it  from  annihilation  or  incapableness  of  sense  and 
feeling.  Hence,  as  the  rich  man  is  after  death 
said  to  'lift  up  his  eyes  in  hell,'  so  the  beggar  is 
said,  when  he  died,  to  be  *  carried  by  the  angels 
into  Abraham's  bosom.'  Lu.  xvi.  22,  23.  And  both 
these  sayings  must  have  respect  to  the  souls  of 
these  men;  for,  as  for  their  bodies,  we  know  at 
present  it  is  otherwise  with  them.  The  grave  is 
their  house,  and  so  must  be  till  the  trumpet  shall 
sound,  and  the  heavens  pass  away  like  a  scroll. 
Now,  I  say,  tlie  immortality  of  the  soul  shows  the 
greatness  of  it,  as  the  eternity  of  God  shows  the 
greatness  of  God.  It  cannot  be  said  of  any  angel 
but  that  he  is  immortal,  and  so  it  is,  and  ought  to 
be  said  of  the  soul.  This,  therefore,  shows  the 
greatness  of  thc  soul,  in  that  it  is  as  to  abiding  so 
like  unto  him. 

7.  But  a  word  or  two  more,  and  so   ,„.     ,,         , 

'  .  '  'Tis    tlie    soul 

to  conclude  this  head.  The  soul! —  that  acts  tiie 
why,  it  is  the  soul  that  actetli  the  "  *' 
body  in  all  these  things,  good  or  bad,  that  seem 
good  and  reasonable,  or  amazingly  wicked.  True, 
the  acts  and  motions  of  the  soul  are  only  seen  and 
heard  in,  and  by  the  members  and  motions  of  the 
body,  but  the  body  is  but  a  poor  instrument,  the 
soul  is  the  great  agitator  and  actor.     '  The  body 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


117 


■without  the  spirit  is  dead.'  Ja.  u.  26.     All  those  fa- 
mous arts,  and  works,   and  inventions  of  works, 
that  are  done  by  men  under  heaven,  they  are  all 
the  inventions  of  the  soul,  and  tlie  body,  as  actinir 
and  labouring  therein,  doth  it  but  as  a  tool  that 
the  soul  maketh  use  of  to  bi-iiig  his  invention  unto 
maturity.  Ec.  vii.  29.      How  many  things  have  men 
found  out  to  the  amazing  of  one  another,  to  the 
wonderment  of  one  another,  to  the  begetting  of 
endless  commendations  of  one  another  in  the  world, 
while,  in  the  meantime,  the  soul,  which  indeed  is 
the  true  inventor  of  all,  is  overlooked,  not  regarded, 
but  dragged  up  and  down  by  every  lust,  and  pro- 
strate, and  made  a  slave  to  every  silly  and  beasth* 
thing.      0  the  amazing  darkness  that  hath  covered 
the  face  of  the  hearts  of  the  children  of  men,  that 
they  cannot  deliver  their  soul,  nor  say,  'Is  there 
not  a  lie  in  my  right  hand?'  is.  xiiv.  20,  though  they 
are  so  cunning  in  all  other  matters.     Take  man  in 
matters  that  are  abroad,  and  far  from  home,  and 
he  is  the  mirror  of  all  the  world ;  but  take  him  at 
home,  and  put  him  upon  things  that  are  near  him, 
I  mean,  that  have  respect  to  the  things  that  concern 
his  soul,  and  then  you  will  find  hini  the  greatest 
fool  that  ever  God  made.     But  this  must  not  be 
applied  to  the  soul  simply  as  it  is  God's  creature, 
but  to  the  soul  sinful,  as  it  has  willingly  apostatized 
from  God,  and  so  suffered  itself  to  be  darkened,  and 
that  with  such  thick  and  stupifying  darkness,  that 
it  is  bound  up  and  cannot — it  hath  a  napkin  of  sin 
bound  so  close  before  its  eyes  that  it  is  not  able — 
of  itself — to  look  to,  and  after  those  things  which 
should  be  its  chiefest  concern,  and  without  which 
it  Avill  be  most  miserable  for  ever. 
~,        ,1,         8.    Further,    as    the    soul    is   thus 

The  soiil  cnpaljle  , 

ot  haviiiir  to  do  curious  about  arts  and  sciences,  and 
about  every  excellent  thing  of  this 
life,  so  it  is  capable  of  having  to  do  with  invisibles, 
with  angels,  good  or  bad,  yea,  with  the  highest  and 
Supreme  Being,  even  with  the  holy  God  of  heaven. 
I  told  you  before  that  God  sought  the  soul  of  man 
to  have  it  for  his  companion ;  and  now  I  tell  you 
that  the  soul  is  capable  of  communion  with  him, 
when  the  darkness  that  sin  hath  spread  over  its 
face  is  removed.  The  soul  is  an  intelligent  power, 
it  can  be  made  to  know  and  understand  depths,  and 
heights,  and  lengths,  and  breadths,  in  those  high, 
sublime,  and  spiritual  mysteries  that  only  God  can 
reveal  and  teach ;  yea,  it  is  capable  of  diving  un- 
utterably into  them.  And  herein  is  God,  the  God 
of  glory,  much  delighted  and  pleased — to  wit,  that 
he  hath  made  himself  a  creature  that  is  capable  of 
hearing,  of  knowing,  and  of  understanding  of  his 
mind,  when  opened  and  revealed  to  it.  I  think  I 
may  say,  without  offence  to  God  or  man,  that  one 
reason  why  God  made  the  world  was,  that  he  might 
manifest  himself,  not  only  by,  but  to  the  works 
which  he  made ;  but,  I  speak  with  reverence,  how 


could  that  be,  if  he  did  not  also  make  some  of  his 
creatures  capable  of  apprehending  of  him  in  those 
most  high  mysteries  and  methods  in  wliich  he  pur- 
posed to  reveal  himself  ?     But  then,  what  are  those 
creatures  which  he  hath  made  (unto  whom  when 
these  things  are  shown)  that  are  able  to  take  them 
in  and  understand  them,  and  so  to  improve  them 
to  God's  glory,  as  he  hath  ordained  and  purposed 
they  should,  but  souls  ?  for  none  else  in  the  visible 
world  are  capable  of  doing  tliis  but   they.     And 
\  hence  it  is  that  to  them,  and  thera  only,  he  be- 
ginneth  to  reveal  himself  in  this  world.     And  hence 
it  is  that  they,  and  they  only,  are  gathered  up  to 
him  where  he  is,  for  they  are  they  that  are  called 
'  the  spirits  of  just  men  made  perfect,'  He.xu.23;  the 
spirit  of  a  beast  goeth  downward  to  the  earth,  it  is 
the  spirit  of  a  man  that  goes  upwards  to  God  that 
gave  it.  Ec.  iii.  21 ;  xii.  7.     For  that,  and  that  onlv,  is 
capable  of  beholding  and  understanding  tlie  glorious 
visions  of  heaven ;  as  Christ  said,  '  Father,  I  will 
that  they  also,  whom  thou  hast  given  me,  be  with 
me  where  I  am  ;  that  they  may  behold  my  glory, 
which  thou  hast  given  me  ;  for  thou  lovedst  me  be- 
fore the  foundation  of  the  world. '  Jn.  xWi.  24.     And 
thus  the  greatness  of  the  soul  is  manifest.     True, 
the  body  is  also  gathered  up  into  glory,  but  not 
simply  for  its  own  sake,  or  because  that  is  capable 
of  itself  to  know  and  understand  the  glories  of  its 
Maker ;  but  that  has  been  a  companion  with  the 
soul  in  this  world,  has  also  been  its  house,  its  mantle, 
its  cabinet  and  tabernacle  here  ;  it  has  also  been  it 
by  which  the  soul  hath  acted,  in  which  it  hath 
wrought,  and  by  which  its  excellent  appearances 
have  been  manifested ;  and  it   shall  also  there  be 
its  copartner  and  sharer  in  its  glory.      Wherefore, 
as  the  body  here  did  partake  of  soul  excellencies, 
and  was  also  conformed  to  its  spiritual  and  regene- 
rate principles ;   so  it  shall  be  hereafter  a  partaker 
of  that  glory  with  which  the  soul  shall  be  filled, 
and  also  be  made  suitable  by  that  glory  to  become 
a  partaker  and  co -partner  with   it  of  the  eternal 
excellencies  which  heaven  will  put  upon  it.    In  this 
world  it  is  a  gracious  soul  (I  speak  now  of  the  rege- 
nerate), and  in  that  world  it  shall  be  a  glorious 
one.      In  this  world  the  body  was  conformable  to 
tlie  soul  as  it  was  gracious,  and  in  that  world  it 
shall  be  conformable  to  it  as  it  is  glorious ;  con- 
formable, I  say.  by  partaking  of  that  glory  that 
then  the  soul  shall  partake  of ;  yea,  it  shall  also 
have  an  additional  glor}'  to  adorn,  and  make  it  yet 
the  more  capable  of  being  serviceable  to  it,  and 
with  it  in  its  great  acts  before  God  in  eternal 
glory.      Oh,  what  great  things  are  the  souls  of  the 
sons  of  men ! 

9.  But  again,  as  the  soul  is  thus  ^^^^  ^^^  ^^ 
capable  of  enjoying  God  in  glory,  and  a'j'e  of  (livmg 
of  prying  into  these  mysteries  that  and  mysteries 
are  in  him,  so  it  is  capable,  with  great 


118 


THE  GREATNESS  OF  THE  SOUL, 


profundit}',  to  dive  into  tlie  mysterious  deptlis  of 
hell.  Ilell  is  a  phicc  and  state  utterly  unknown 
to  any  in  tliis  visible  world,  excepting  the  souls  of 
men ;  nor  sliall  any  for  ever  be  capable  of  under- 
standing the  miseries  thereof,  save  souls  and  fallen 
anf^els.  Now,  I  think,  as  the  joys  of  heaven  stand 
not  only  in  speculation,  or  in  beholding  of  glory, 
but  in  a  sensible  enjoyment  and  unspeakable  plea- 
sure which  these  glories  will  yield  to  the  soul, 
Ps.  xn.  11,  so  the  torments  of  hell  will  not  stand  in 
the  present  lashes  and  strokes  which  by  the  flames 
of  eternal  fire  God  will  scourge  the  ungodly  with ; 
but  tlie  torments  of  hell  stand  much,  if  not  in  the 
greatest  part  of  them,  in  those  deep  thoughts  and 
aj)prehensions,  which  souls  in  the  next  world  will 
have  of  the  nature  and  occasions  of  sin;  of  God, 
and  of  separation  from  him  ;  of  the  eternity  of  those 
miseries,  and  of  the  utter  impossibility  of  their 
help,  ease,  or  deliverance  for  ever.  0 !  damned 
souls  will  have  thoughts  that  will  clash  with  glory, 
clash  with  justice,  clash  with  law,  clash  with  itself, 
clash  with  hell,  and  with  the  everlastingness  of 
misery ;  but  the  point,  the  edge,  and  the  poison 
of  all  these  thoughts  will  still  be  galling,  and  drop- 
ping, and  spewing  out  their  stings  into  the  sore, 
grieved,  M'ounded,  and  fretted  place,  Avhich  is  the 
conscience,  though  not  the  conscience  only ;  for  I 
may  say  of  the  souls  in  hell,  that  they  all  over  are 
but  one  wound,  one  sore!  Miseries  as  well  as 
mercies  sharpen  and  make  quick  the  apprehensions 
of  the  soul.  Behold  Spira  in  his  book,*  Cain  in  his 
guilt,  and  Saul  with  the  witch  of  Endor,  and  you 
shall  see  men  ripened,  men  enlarged  and  greatened 
in  their  fancies,  imaginations,  and  apprehensions, 
tliough  not  about  God,  and  heaven,  and  glory,  yet 
about  their  loss,  their  misery,  and  their  woe,  and 

their  hells,    is.  xxxiu.  14.  rs.  1.  3.  Ke.  xlv.  10.  Uai.  ix.  41,  42. 

The  ability  of  .    ^^'  ^^^'  *^^*^^  *^^'^"'  ability  to  bear, 

the  soul  to   if  it  be  proper  to  say  they  bear  those 

dolors  wliich  there  for  ever  they  shall 

endure,  a  little  demonstrate  their  greatness.  Ever- 

*  'A  delation  of  the  Fearful  Estate  of  Francis  Spira.'  He 
had  been  a  Protestant,  but,  for  some  unworthy  motives,  became 
a  Papist,  and  was  visited  with  the  most  awfid  compunctions  of 
couscictice.  A  poetical  introduction  thus  describes  the  guiltj 
wretch  : — 

'  ReaJcr,  wou'dst  see  wliat,  may  you  never  feel. 
Despair,  racks,  torments,  whips  of  burning  steel? 
Behold  tliis  man,  this  furnace,  in  whose  heart 
Sin  hath  cre<itcd  hell.    Oh!  in  each  part 
What  (lames  appeal'; 
His  thou-hts  all  stings;  words  swords; 
ISrimstone  his  breath ; 

His  eyes  flames;  wishes  curses  ;  life  a  deatli; 
A  thousand  deaths  live  in  him,  he  not  dead  ; 
A  breathing  corpse,  in  living  scalding  lead." 

It  is  an  awful  account,  and  has  added  to  it  a  naiTative  of  the 
wretclied  end  of  John  Child,  a  Bedford  man,  one  of  Bunyau's 
friends,  who,  to  avoid  persecution,  conformed ;  was  visited" witli 
black  despair,  and  hung  himself.  A  copy  of  this  ciu'ious  little 
book  is  in  the  editor's  possession. — Ed. 


lasting  burning,  devouring*  fire,  perpetual  pains, 
gnawing  worms,  utter  darkness,  and  the  ireful 
words,  face,  and  strokes  of  Divine  and  infinite  jus- 
tice will  not,  cannot,  make  this  soul  extinct,  as  I 
said  before.  I  think  it  is  not  so  proper  to  say  the 
soul  that  is  damned  for  sin  doth  bear  these  things, 
as  to  say  it  doth  ever  sjn^  under  them  ;  and,  there- 
fore, their  place  of  torment  is  called  the  bottomless 
pit,  because  they  are  ever  sinking,  and  shall  never 
come  there  where  they  will  find  any  stay.  Yet 
they  live  under  wrath,  but  yet  only  so  as  to  be 
sensible  of  it,  as  to  smart  and  be  in  perpetual 
anguish,  by  reason  cf  the  intolerableness  of  their 
burden.  But  doth  not  their  thus  living,  abiding, 
and  retaining  a  being  (or  what  you  will  call  it), 
demonstrate  the  greatness  and  might  of  the  soul  ? 
Alas  !  heaven  and  earth  are  short  of  this  greatness, 
for  these,  though  under  less  judgment  by  far,  do 
fade  and  wax  old  like  a  moth-eaten  garment,  and, 
in  their  time,  will  vanish  away  to  nothing.  lie.  i. 

Also,  we  see  how  quickly  the  body,  when  the 
soul  is  under  a  fear  of  the  rebukes  of  justice, 
how  soon,  I  say,  it  wastes,  moulders  away,  and 
crumbleth  into  the  grave  ;  but  the  soul  is  yet  strong, 
and  abides  sensible  to  be  dealt  withal  for  sin  by 
everlasting  burnings. 

11.  The  soul,  by  God's  ordinance,   ^ 

,  .,       ,  .  1,1  1  .  The    misht    of 

while  this  world  lasts,  has  a  time  ap-  the soui further 
pointed  it  to  forsake  and  leave  the  ^'°""- 
body  to  be  turned  again  to  the  dust  as  it  was,  and 
this  separation  is  made  by  death,  He.  ix.  27 ;  therefore, 
the  body  must  cease  for  a  time  to  have  sense,  or  life, 
or  motion ;  and  a  little  thing  brings  it  now  into  this 
state ;  but  in  the  next  world,  the  wicked  shall  par- 
take of  none  of  this ;  for  the  body  and  the  soul  being 
at  the  resurrection  rejoined,  this  death,  that  once 
did  rend  them  asunder,  is  for  ever  overcome  and 
extinct ;  so  that  these  two  which  lived  in  sin  must 
for  ever  be  yoked  together  in  hell.  Now,  there  the 
soul  being  joined  to  the  body,  and  death,  which  be- 
fore did  separate  them,  being  utterly  taken  away,  the 
soul  retains  not  only  its  own  being,  but  also  continu- 
etli  the  body  to  be,  and  to  sutler  sensibly  the  pains 
of  hell,  without  those  decays  that  it  used  to  sustain. 

And  the  reason  why  this  death  shall  then  be 
taken  away  is,  because  justice  in  its  bestowing  its 
rewards  for  transgressions  may  not  be  interrupted, 
but  that  body  and  soul,  as  the}'  lived  and  acted  in 
sin  together,  might  be  destroyed  for  sin  in  hell 
together.  Mat.  x.  28.  Lu.  xU.  5.  Destroyed,  I  say,  but 
with  such  a  destruction,  which,  though  it  is  ever- 
lasting, will  not  put  a  period  to  their  sensible 
suffering  the  vengeance  of  eternal  fire.  2  Th.  i.  s,  9. 

This  death,  therefore,  though  that  also  be  the 
wages  of  sin,  would  now,  were  it  suflered  to  con- 
tinue, be  a  hindcrance  to  the  making  known  of  the 
wrath  of  God,  and  also  of  the  created  power  and 
might  of  the  soul.    (1.)  It  would  hinder  the  making 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


119 


known  of  tlie  wrath  of  God,  for  it  would  take  the 
body  out  of  the  way,  and  make  it  incapable  of  sen- 
sible suffering  for  sin,  and  so  removing  one  of  the 
objects  of  vengeance,  the  power  of  God's  wrath 
would  be  so  far  undiscovered.  (2.)  It  would  also 
hinder  the  manifestation  of  the  power  and  might 
of  the  soul,  which  is  discovered  much  by  its  abiding 
to  retain  its  own  being  while  the  wrath  of  God  is 
grappling  with  it,  and  more  by  its  continuing  to 
the  body  a  sensible  being  with  itself. 

Death,  therefore,  must  now  be  removed,  that 
the  soul  may  be  made  the  object  of  wrath  without 
molestation  or  interruption.  That  the  soul,  did  I 
say?  yea,  that  soul  and  body  both  might  be  so. 
Death  would  now  be  a  favour,  though  once  the 
fruit  of  sin,  and  also  the  wages  thereof,  might  it 
now  be  suffered  to  continue,  because  it  would  ease 
the  soul  of  some  of  its  burden ;  for  a  tormented 
body  cannot  but  be  a  burden  to  a  spirit,  and  so 
the  wise  man  insinuates  when  he  says,  '  The  spirit 
of  a  man  will  sustain  his  infirmity;'  that  is,  bear 
up  under  it,  but  yet  so  as  that  it  feels  it  n  burden. 
We  see  that,  because  of  the  sympathy  that  is 
between  body  and  soul,  how  one  is  burdened  if  the 
other  be  gi'ieved.  A  sick  body  is  a  burden  to  the 
soul,  and  a  wounded  spirit  is  a  burden  to  the  body  ; 
*  a  wounded  spirit  who  can  bear  ?'  Pr.  xviii.  u.  But 
death  must  not  remove  this  burden,  but  the  soul 
must  have  the  bodyfor  a  burden,  and  the  body  must 
have  the  soul  for  a  burden,  and  both  must  have  the 
wrath  of  God  for  a  burden.  Oh,  therefore,  here  will 
be  burden  upon  burden,  and  all  upon  the  soul,  for 
the  soul  will  be  the  chief  seat  of  this  burden  !  But 
thus  much  to  show  you  the  greatness  of  the  soul. 

[of  the  loss  of  tue  soul.] 

Third,  I  shall  now  come  to  the  third  thing  which 
was  propounded  to  be  spoken  to ;  and  that  is,  to 
show  you  what  we  are  to  understand  by  losing  of 
the  soul,  or  what  the  loss  cf  the  soul  is — '  What 
shall  a  man  give  in  exchange  for  his  soul  ?' 

[He  that  loseth  his  soul  loseth  himself.] 

First,  The  loss  cf  the  soul  is  a  loss,  in  the  nature 
of  it,  peculiar  to  itself.  There  is  no  such  loss,  as 
to  the  nature  of  loss,  as  is  the  loss  of  the  soul ;  tor 
that  he  that  hath  lost  his  soul  has  lost  himself. 
In  all  other  losses,  it  is  possible  for  a  man  to  save 
himself,  but  he  that  loseth  his  soul,  loseth  him- 
self— •'  For  what  is  a  man  advantaged,  if  he  gain 
the  whole  world,  and  lose  himself?'  So  Luke 
has  it,  is.  25.  Wherefore,  the  loss  of  the  soul  is  a 
loss  that  cannot  be  paralleled.  He  that  loseth 
himself,  loseth  his  all,  his  lasting  all ;  for  himself 
is  his  all — his  all  in  the  most  comprehensive  sense. 
What  mattereth  it  what  a  man  gets,  if  by  the  get- 
ting thereof  he  loseth  himself  ?     Suppose  a  man 


goeth  to  the  Indies  for  gold,  and  he  loadeth  his 
ship  therewith ;  but  at  his  return,  that  sea  that 
carried  him  thither  swallows  him  up — now,  what 
has  he  got  ?  But  this  is  but  a  lean  similitude  with 
reference  to  the  matter  in  hand — to  wit,  to  set  forth 
the  loss  of  the  soul.  Suppose  a  man  that  has  been 
at  the  Indies  for  gold  should,  at  his  retnni,  himself 
be  taken  by  them  of  Algiers,  and  there  made  a 
slave  of,  and  there  be  hunger-bit,  and  beaten  till 
his  bones  are  broken,*  what  has  he  got  ?  what  is  he 
advantaged  by  his  rich  adventure  ?  Perhaps,  you 
will  say,  he  has  got  gold  enough  to  obtain  his  ran- 
som. Indeed  this  may  be;  and  therefore  no  simili- 
tude can  be  found  that  can  fully  amplify  the  matter, 
'  for  what  shall  a  man  give  in  exchange  for  his 
sold  ?'  'Tis  a  loss  that  standeth  by  itself,  there 
is  not  another  like  it,  or  unto  which  it  may  be  com- 
pared. 'Tis  only  like  itself — 'tis  singular,  'tis  the 
chief  of  all  losses — the  highest,  the  greatest  loss. 
'  For  what  shall  a  man  give  in  exchange  for  his 
soul?'  A  man  may  lose  his  wife,  his  children,  his 
estate,  his  libert}^  and  his  life,  and  have  all  made 
up  again,  and  have  all  restored  with  advantage,  and 
may,  therefore,  notwithstanding  all  these  losses,  be 
far  enough  off  from  losing  of  himself.  Lu.  iiv.  26. 
Mar.  viu.  35.  For  he  may  lose  his  life,  and  save  it ; 
yea,  sometimes  the  only  way  to  save  that,  is  to  lose 
it ;  but  when  a  man  has  lost  himself,  his  soul,  then 
all  is  gone  to  all  intents  and  purposes.  There  is 
no  word  says,  '  he  that  loses  his  soul  shall  save  it;' 
but  contrariwise,  the  text  snpposeth  that  a  man  has 
lost  his  soul,  and  then  demands  if  any  can  answer 
it — '  What  shall  a  man  give  in  exchange  for  his 
soul  ?'  All,  then,  that  he  gains  that  loseth  his  soul 
is  only  this,  he  has  gained  a  loss,  he  has  purchased 
the  loss  of  losses,  he  has  nothing  left  him  now  but 
his  loss,  hut  the  loss  of  himself,  of  his  wliolc  self. 
He  that  loseth  his  life  for  Christ,  shall  save  it ;  but 
he  that  loseth  himself  for  sin,  and  for  the  world, 
shall  lose  himself  to  pei  fection  of  loss  ;  he  has  lost 
himself,  and  there  is  the  full  point. 

There  are  several  things  fall  under  this  first  head, 
upon  which  I  would  touch  a  little. 

(1.)  He  that  has  lost  his  soul  has  n^  that  has  lost 
lost  himself.     Now,  he  that  has  lost     liimseif     win 

never  be  more 

himself  is  no  more  at  his  own  dispose,  at  his  uwn  d;s- 
While  a  man  enjoys  himsell,  he  is  at     ^"'''^" 

*  Nothing  more  proiierly  excited  horror  throughout  Chris- 
tcadom,  than  the  conduct  of  the  Algeriues  in  making  slaves  of 
t'neir  captives ;  because  their  victims  had  white  skins,  and  were 
called  Christians.  Hundreds  of  thousands  of  pounds  sterling 
were  paid  to  redeem  the  CliristiaH  captives,  and  tlius  tiie  pirates 
were  strengthened  to  continue  their  ferocious  deeds.  Many  con- 
tributed to  those  funds  the  very  money  wliich  they  derived  from 
the  negro  slave  trade ;  who,  wliilc  they  professed  to  execrate 
wJiite  man  slavery,  perpetrated  the  same  barbarities  ui)on  tJieir 
brethren  of  a  dill'crent  colour  and  caste.  How  strangely  does 
sin  i)ervcrt  the  understandings  of  men,  who  arrogate  to  them- 
selves the  highest  grade  of  humanity  and  civilization  !— Ed. 


120 


THE  GREATNESS  OF  THE  SOUL, 


his  o-\vn  dispose.  A  single  man,  a  free  man,  a  rich 
man,  a  poor  man,  any  man  that  enjoys  himself,  is 
at  his  own  dispose.  I  speak  after  the  manner  of 
men.  But  he  that  has  lost  hiniseli"  is  not  at  his 
own  dispose.  He  is,  as  I  may  say,  now  out  of 
liis  own  hands ;  he  has  lost  himself,  his  soul-self, 
his  own  self,  his  whole  self,  by  sin,  and  Avrath  and 
hell  hath  found  him ;  he  is,  therefore,  now  no  more 
at  his  own  dispose,  hut  at  the  dispose  of  justice,  of 
wrath,  and  hell ;  he  is  committed  to  prison,  to  hell 
prison,  there  to  abide,  not  at  pleasure,  not  as  long 
iuid  as  little  time  as  he  will,  but  the  term  appointed 
by  his  judge:  nor  may  he  there  choose  his  own  afflic- 
tion, neither  for  manner,  measure,  or  continuance.  It 
is  God  that  will  spread  the  fire  and  brimstone  under 
him,  it  is  God  that  will  pile  up  wrath  upon  him,  and 
it  is  God  himself  that  will  blow  the  fire.  And  'the 
breath  of  the  Lord,  like  a  stream  of  brimstone,  doth 
kindle  it. '  is.  xxx.  33.  And  thus  it  is  manifest  that  he 
that  has  lost  himself,  his  soul,  is  no  more  at  his  own 
dispose,  but  at  the  dispose  of  them  that  find  him. 
ne  that  hath  (^-^  Again,  as  he  that  has  lost  him- 
lost  iiimseif,  is    self  is   not  at  his    own    dispose,    so 

not  at  hberty  .  ,  .     ,  ,    ti       ,       ,       t  e 

to  dispose  of   neither  is  lie  at  liberty  to  dispose  oi 

what  he  hath.      ^^,j^^^^   j^^    j^.^^  .    ^^^,   ^j.^^    ^^^^    ^^^^^   j^.^^ 

lost  himself,  has  something  yet  of  his  own.  The 
text  implies  that  his  soul  is  his  when  lost,  yea, 
when  that  and  his  all,  himself,  is  lost ;  but  as  he 
cannot  dispose  of  himself,  so  he  cannot  dispose  of 
■what  he  hath.  Let  me  take  leave  to  make  out 
my  meaning.  If  he  that  is  lost,  that  has  lost  him- 
self, has  not,  notwithstanding,  something  that  in 
some  sense  may  be  called  his  own,  then  he  that  is 
lost  is  nothing.  The  man  that  is  in  hell  has  yet 
the  powers,  the  senses,  and  passions  of  his  soul ; 
for  not  he  nor  his  soul  must  be  thought  to  be 
stripped  of  these ;  for  then  he  would  be  lower  than 
the  brute ;  but  yet  all  these,  since  he  is  there,  are 
by  God  improved  against  himself;  or,  if  you  will, 
the  point  of  this  man's  sword  is  turned  against  his 
own  heart,  and  made  to  pierce  his  own  liver. 

The  soul  by  being  in  hell  loseth  nothing  of  its 
aptness  to  think,  its  quickness  to  pierce,  to  pry,  and 
to  understand ;  nay,  hell  has  ripened  it  in  aU  these 
things ;  but,  I  say,  the  soul  with  its  improvements 
as  to  these,  or  anything  else,  is  not  in  the  hand  of 
him  that  hath  lost  himself  to  manage  for  his  own 
advantage,  but  in  the  hand,  and  in  the  power,  and 
to  be  disposed  as  is  thought  meet  by  him  into 
whose  revenging  hand  by  sin  he  has  delivered 
himself — to  wit,  in  the  hand  of  God.  So,  then, 
God  now  has  the  victory,  and  disposeth  of  all  the 
powers,  senses,  and  passions  of  the  soul  for  the 
chastising  of  him  that  has  lost  himself.  Now  tie 
understanding  is  only  employed  and  improved  in 
and  about  the  apprehending  of  such  things  as  Avill 
be  like  daggers  at  the  heart — to  wit,  about  justice, 
sin,  hell,  and  eternity,  to  grieve  and  break  the 


spirit  of  the  damned  ;  yea,  to  break,  to  wound,  and 
to  tear  the  soul  in  pieces.  The  depths  of  sin  which 
the  man  has  loved,  the  good  nature  of  God  whom 
the  man  has  hated,  the  blessings  of  eternity  wdiich 
the  soul  has  despised,  shall  now  be  understood  by 
him  more  than  ever,  but  yet  so  only,  as  to  increase 
grief  and  sorrow,  by  improving  of  the  good  and  of 
the  evil  of  the  things  understood,  to  the  greater 
wounding  of  the  spirit ;  wherefore  now,  every  touch 
that  the  understanding  shall  give  to  the  memory 
will  be  as  a  touch  of  a  red-hot  iron,  or  like  a  draught 
of  scalding  lead  poured  down  the  throat.  The 
memory  also  letteth  these  things  down  upon  the 
conscience  with  no  less  terror  and  perplexity.  And 
now  the  fancy  or  imagination  doth  start  and  stare 
like  a  man  by  fears  bereft  of  wits,  and  doth  exercise 
itself,  or  j-ather  is  exercised  by  the  hand  of  reveng- 
ing justice,  so  about  the  breadth  and  depth  of 
present  and  future  punishments,  as  to  lay  the  soul 
as  on  a  burning  rack.  Now  also  the  judgment,  as 
with  a  mighty  maul,  driveth  down  the  soul  in  the 
sense  and  pangs  of  everlasting  misery  into  that  pit 
that  has  no  bottom  ;  yea,  it  turneth  again,  and,  as 
with  a  hammer,  it  riveteth  every  fearful  thought 
and  apprehension  of  the  soul  so  fast  that  it  can 
never  be  loosed  again  for  ever  and  ever.  Alas ! 
now  the  conscience  can  sleep,  be  dull,  be  misled, 
or  flatter,  no  longer;  no,  it  must  now  cry  out; 
understanding  Avill  make  it,  memory  will  make  it, 
fancy  or  imagination  will  make  it.  Now,  I  say, 
it  will  cry  out  of  sin,  of  justice,  and  of  the  terrible- 
ness  of  the  punishment  that  hath  swallowed  him 
up  that  has  lost  himself.  Here  will  be  no  forget- 
fidness ;  yet  nothing  shall  be  thought  on  but  that 
which  will  wound  and  kill ;  here  will  be  no  time, 
cause,  or  means  for  diversion ;  all  will  stick  and 
gnaw  like  a  viper.  Now  the  memory  will  go  out 
to  where  sin  was  heretofore  committed,  it  will  also 
gp  out  to  the  word  that  did  forbid  it.  The  under- 
standing also,  and  the  judgment  too,  will  now  con- 
sider of  the  pretended  necessity  that  the  man  had 
to  break  the  commandments  of  God,  and  of  the 
seasonableness  of  the  cautions  and  of  the  convictions 
which  were  given  him  to  forbear,  by  all  which  more 
load  will  be  laid  upon  him  that  has  lost  himself; 
for  here  all  the  powers,  senses,  and  passions  of  the 
soul  must  be  made  self-burners,  self-tormentors, 
self-executioners,  by  the  just  judgment  of  God; 
also  all  that  the  will  shall  do  in  this  place  shall  be 
but  to  wish  for  ease,  but  the  wish  shall  only  be  such 
as  shall  only  seem  to  lift  up,  for  the  cable  rope  of 
despair  shall  with  violence  pull  him  down  again. 
The  will  indeed  will  wish  fur  ease,  and  so  will  the 
mind,  he,  but  all  these  wishers  will  by  wishing 
arrive  to  no  more  advantage  but  to  make  despair, 
which  is  the  most  twinging  stripe  of  hell,  to  cut  yet 
deeper  hito  the  whole  soul  of  him  that  has  lost 
himself;  wherefore,  after  all  that  can  be  wished 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


121 


for,  tliey  return  again  to  their  burning  chair,  where 
they  sit  and  bewail  their  misery.  Thus  will  all 
the  powers,  senses,  and  passions  of  the  soul  of  him 
that  has  lost  himself  be  out  of  his  own  power  to 
dispose  for  his  advantage,  and  wiU  be  only  in  the 
hand  and  under  the  management  of  the  reveno-ino- 
justice  of  God,  And  herein  will  that  state  of  the 
damned  be  worse  than  it  is  now  with  the  fallen 
angels ;  for  though  the  fallen  angels  are  now  cast 
down  to  hell,  in  chains,  and  sure  in  themselves  at 
last  to  partake  of  eternal  judgment,  yet  at  present 
they  are  not  so  bound  up  as  the  damned  sinners 
shall  be ;  for  notwithstanding  their  chains,  and 
their  being  the  prisoners  of  the  horrible  hells,  yet 
they  have  a  kind  of  liberty  granted  them,  and  that 
liberty  will  last  till  the  time  appointed,  to  tempt, 
to  plot,  to  contrive,  and  invent  their  mischiefs, 
against  the  Son  of  God  and  his.  Job  i.  7 ;  ii.  2.  And 
though  Satan  knows  that  this  at  last  will  work  for 
liis  future  condemnation,  yet  at  present  he  finds  it 
some  diversion  to  his  trembling  mind,  and  obtains, 
througli  his  so  busily  employing  of  himself  against 
the  gospel  and  its  professors,  something  to  sport 
and  refresh  himself  withal  ;  yea,  and  doth  procure 
to  himself  some  small  crumbs  of  minutes  of  forget- 
fulness  of  his  own  present  misery,  and  of  the 
judg!nent  that  is  yet  to  pass  ujion  him ;  but  this 
privilege  will  then  be  denied  to  him  that  has  lost 
himself;  there  will  be  no  cause  nor  matter  for 
diversion ;  there  it  will,  as  in  the  old  world,  rain 
day  and  night  fire  and  brimstone  from  the  Lord  out 
of  heaven  upon  them.  Re.  xiv.  10,  11.  Misery  is 
fixed;  the  worm  will  be  always  sucking  at,  and 
gnawing  of,  their  soul ;  also,  as  I  have  said  afore, 
all  the  powers,  senses,  and  passions  of  the  soul  will 
throw  their  darts  inwards,  yea,  of  God  will  be  made 
to  do  it,  to  the  utter,  unspeakable,  and  endless 
torment  of  him  that  has  lost  himself.     Again, 

(3.)  All  therefore  that  he  that  has 

iliev  cannot  sit    ,         ,  .  ,„  ,      .  .      , 

^       douii   by  the   lost  liimsclf  Can  do  is,  to  sit  down  by 
■        ^*'  the  loss.      Do  1  say,  he  can  do  this  ? 

— oh  I  if  that  could  be,  it  would  be  to  such,  a  mercy; 
1  must  therefure  here  correct  myseli' — That  they 
cannot  do ;  for  to  sit  down  by  the  loss  implies  a 
patient  enduring ;  but  there  will  be  no  such  grace 
as  patience  in  hell  with  him  that  has  lost  himself; 
here  will  also  want  a  bottom  for  patience — to  wit, 
the  providence  of  God ;  for  a  providence  of  God, 
though  never  so  dismal,  is  a  bottom  for  patience  to 
the  afflicted  ;  but  men  go  not  to  hell  by  providence, 
but  by  sin.  Now  sin  being  the  cause,  other  eli'ects 
are  wrought ;  for  they  that  go  to  hell,  and  that 
there  miserably  perish,  shall  never  say  it  was  God 
by  his  providence  that  brought  them  hither,  and  so 
shall  not  have  that  on  which  to  lean  and  stay 
themselves. 

They  shall  justify  God,  and  lay  the  faidt  upon 
themselves,  concluding  that  it  was  sin  with  which 
VOL.  I. 


their  souls  did  voluntarily  work — yea,  which  their 
souls  did  suck  in  as  sweet  milk — that  is  the  cause 
of  this  their  torment.  Now  this  will  work  after 
another  manner,  and  will  produce  quite  another 
thing  than  patience,  or  a  patient  enduring  of  their 
torment ;  for  their  seeing  that  they  are  not  onlv 
lost,  but  have  lost  themselves,  and  that  against  the 
ordinary  means  that  of  God  was  provided  to  pre- 
vent that  loss ;  yea,  when  they  shall  see  what  a 
base  thing  sin  is,  how  that  it  is  the  very  worst  of 
things,  and  that  which  also  makes  all  things  bad, 
and  that  for  the  sake  of  that  they  have  lost  them- 
selves, this  will  make  them  fret,  and  gnash,  and 
gnaw  with  anger  themselves  ;  this  will  set  all  tlie 
passions  of  the  soul,  save  love,  for  that  I  think  will 
be  stark  dead,  all  in  a  rage,  all  in  a  self-tormenting 
fire.  You  know  there  is  nothing  that  will  sooner 
put  a  man  into  and  manage  his  rage  against  him- 
self, than  will  a  full  conviction  in  his  conscience 
that  by  his  own  only  folly,  and  that  against  caution, 
and  counsel,  and  reason  to  tlie  contrary,  he  hath 
brought  himself  into  extreme  distress  and  misery. 
But  ho>v  much  more  will  it  make  this  fire  burn  when 
he  shall  see  all  this  is  come  upon  him  for  a  toy,  for 
a  bauble,  for  a  thing  that  is  worse  than  nothing! 
AVhy,  this  is  the  case  with  him  that  has  lost 
himself;  and  therefore  he  cannut  sit  down  by  the 
loss,  cannot  be  at  quiet  under  the  sense  of  his  loss. 
For  sharply  and  wonderful  piercingly,  considering 
the  loss  of  himself,  and  the  cause  thereof,  which  is 
sin,  he  falls  to  a  tearing  of  himself  in  pieces  with 
thoughts  as  hot  as  the  coals  of  juniper,  and  to  a 
gnashing  upon  himself  for  tliis ;  also  the  Divine 
Avisdom  and  justice  of  God  helpeth  on  this  self- 
tormentor  in  his  self-tormenting  work,  by  holding 
the  justice  of  the  law  against  which  he  has  ofiended, 
and  the  unreasonableness  of  such  oflence,  continu- 
ally before  his  face.  For  if,  to  an  enlightened  man 
who  is  in  the  door  of  hope,  the  sight  of  all  past  evil 
practices  will  work  in  him  'vexation  of  spirit,'  to 
see  what  fools  we  were,  Ec.  i.  u  -,  how  can  it  but 
be  to  them  that  go  to  hell  a  vexation  only  to  under- 
stand the  report,  the  report  that  God  did  give  them 
of  sin,  of  his  grace,  of  hell,  and  of  everlasting- 
damnation,  and  yet  that  they  should  be  such  fools 
to  go  thither?  is.  .xiviu.  10.  But  to  pursue  this  head 
no  further,  I  will  come  now  to  the  next  thing. 

[The  loss  of  the  soul  a  double  bss.] 

Secondly,  As  the  loss  of  the  soul  is,  in  the  nature 
of  the  loss,  a  loss  peculiar  to  itself,  so  the  loss  ot 
the  soul  is  a  double  loss ;  it  is,  I  say,  a  loss  that 
is  double,  lost  both  by  man  and  God ;  man  has  lost 
it,  and  by  that  loss  has  lost  himself;  God  has  lost 
it,  and  by  that  loss  it  is  cast  away.  And  to  make 
this  a  little  plainer  unto  you,  1  suppose  it  will  be 
readily  granted  that  men  do  lose  tiicir  souls.  But 
now  huw  duth  God  lose  it?      The  soul  is  God's  as 


122 


THE  GREATNESS  OF  THE  SOUL, 


well  as  man's — man's  because  it  is  of  themselves  ; 
God's  because  it  is  his  creature ;  God  has  made  us 
this  soul,  and  hence  it  is  that  all  souls  are  his. 

Jc.  xixviii.  16 ;  Eze.  xviii.  4. 

Now  the  loss  of  the  soul  doth  not  only  stand  in 
the  sin  of  man,  hut  in  the  justice  of  God.  Hence 
he  says,  'What  is  a  man  advantaged,  if  he  gain 
the  whole  world,  and  lose  himself,  or  be  cast  away.' 
Lu.  u.  25.  Now  this  last  clause,  '  or  be  cast  away,' 
is  not  spoken  to  show  what  he  that  has  lost  his  soul 
has  done,  though  a  man  may  also  be  said  to  cast 
away  himself;  but  to  show  Avhat  God  will  do  to 
those  that  have  lost  themselves,  what  God  will  add 
to  that  loss.  God  will  not  cast  away  a  righteous 
man,  but  God  will  cast  away  the  wicked,  such  a 
wicked  one  as  by  the  text  is  under  our  considera- 
tion. Job  viii.  20.  Mat.  xiii.  50.  This,  then,  is  that  which 
God  will  add,  and  so  make  the  sad  state  of  them 
that  lose  themselves  double.  The  man  for  sin  has 
lost  himself,  and  God  by  justice  will  cast  him 
away ;  according  to  that  of  Abigail  to  David,  *  The 
soul  of  my  lord,'  said  she,  'shall  be  bound  in  the 
bundle  of  life  with  the  Lord  thy  God ;  and  the 
souls  of  thine  enemies,  them  shall  he  sling  out,  as 
out  of  the  middle  of  a  sling. '  i  Sam.  xxv.  20.  So  that 
here  is  God's  hand  as  well  as  man's ;  man's  by 
sin,  and  God's  ly  justice.  God  shall  cast  them 
away ;  wherefore  in  the  text  above  mentioned  he 
doth  not  say,  or  cast  away  himself,  as  meaning  the 
act  of  the  man  whose  soul  is  lost ;  but,  'or  be  cast 
away.'  Lu.  ix.  25.  Supposing  a  second  person  join- 
ing with  the  man  himself  in  the  making  up  of  the 
greatness  of  the  loss  of  the  soul — to  wit,  God 
himself,  who  ■will  verily  cast  away  that  man  who 
has  lost  himself.  God  shall  cast  them  away — that 
is,  exclude  them  his  favour  or  protection,  and 
deliver  them  up  to  the  due  reward  of  their  deed! 
He  shall  shut  them  out  of  his  heaven,  and  deliver 
them  up  to  their  hell ;  he  shall  deny  them  a  share 
in  his  glory,  and  shall  leave  them  to  their  own 
shame ;  he  shall  deny  them  a  portion  in  his  peace, 
and  shall  deliver  then  up  to  the  torments  of  the 
devil,  and  of  their  own  guilty  consciences  ;  he  shall 
cast  tliem  out  of  his  affection,  pity,  and  compassion, 
and  shall  leave  them  to  the  flames  that  they  by  sin 
have  kindled,  and  to  the  worm,  or  biting  cockatrice, 
that  they  themselves  have  hatched,  nursed,  and 
nourislicd  in  their  bosoms.  And  this  will  make 
their  loss  double,  and  so  a  loss  that  is  loss  to  the 
uttermost,  a  loss  above  every  loss.  A  man  may 
cast  away  himself,  and  not  be  cast  away  of  God ; 
a  man  may  be  cast  away  by  others,  and  not  be 
cast  away  of  God  ;  yea,  what  way  soever  a  man  be 
cast  away,  if  he  bo  not  cast  away  for  sin,  he  is 
safe,  he  is  yet  found,  and  in  a  sure  hand.  But  for 
a  man  so  to  lose  himself  as  by  that  loss  to  provoke 
God  to  cast  him  away  too,  this  is  fearful. 

The  casting  away,  tlicn,  mcnti^'ruM]  in  Luke,  is 


a  casting  away  by  the  hand  of  God,  by  the  reveng- 
ing hand  of  God  ;  and  it  supposeth  two  things — 1. 
God's  abhorrence  of  such  a  soul.  2.  God's  just  re- 
paying of  it  for  its  wickedness  by  way  of  retaliation. 

1.  It  supposeth  God's  abhorrence  of  the  soul. 
That  which  we  abhor,  that  we  cast  from  us,  and 
put  out  of  our  favour  and  respect  with  disdain,  and 
a  loathing  thereof.  So  when  God  teacheth  Lsrael 
to  loathe  and  abhor  their  idols,  he  bids  them  '  to 
cast  away  their  very  covering  as  a  stinking  and 
menstruous  cloth,  and  to  say  unto  it.  Get  you  hence. ' 
Is.  x.\x.  22.  '  lie  shall  gather  the  good  into  vessels, 
and  cast  the  bad  away.'  Mat,  xiii.  4S ;  xxv.  41.  Cast 
them  out  of  my  presence.  Well,  but  whither  must 
they  go  ?  The  ans\ver  is.  Into  hell,  into  utter  dark- 
ness, into  the  fire  that  is  prepared  for  the  devil  and 
his  angels.  Wherefore,  to  be  cast  away,  to  be 
cast  away  of  God,  it  showeth  unto  us  God's  abhor- 
rence of  such  souls,  and  how  vile  and  loathsome 
such  are  in  his  divine  eyes.  And  the  similitude  of 
Abigail's  sling,  mentioned  before,  doth  yet  further 
show  us  the  greatness  of  this  abhorrence — '  The 
souls  of  thine  enemies,'  said  she,  '  God  shall  sling 
out  as  out  of  the  middle  of  a  sling. '  When  a  man 
casts  a  stone  away  with  a  sling,  then  he  easteth  it 
furthest  from  him,  for  with  a  sling  he  can  cast  a 
stone  further  than  by  his  hand.  'And  he,'  saith 
the  text,  '  shall  cast  them  away  as  with  a  sling.' 
But  that  is  not  all,  neither ;  for  it  is  not  only  said 
that  he  shall  sling  away  their  souls,  but  that  he 
shall  sling  them  away  as  '  out  of  the  middle  of  a 
sling.'  When  a  stone  is  placed,  to  be  cast  away, 
just  in  the  middle  of  a  sling,  then  doth  the  slinger 
cast  it  furthest  of  all.  Now  God  is  the  slinger, 
abhorrence  is  his  sling,  the  lost  soul  is  the  stone, 
and  it  is  placed  in  the  very  middle  of  the  sling, 
and  is  from  thence  cast  away.  And,  therefore,  it 
is  said  again,  that  '  such  shall  go  into  utter,  outer 
darkness ' — that  is,  furthest  ofi"  of  all.  This  there- 
fore shows  us  how  God  abhors  that  man  that  for 
sin  has  lost  himself.  And  well  he  may  ;  for  such 
an  one  has  not  only  polluted  and  defiled  himself 
with  sin ;  and  that  is  the  most  offensive  thing  to 
God  under  heaven ;  but  he  has  abused  the  handi- 
work ot  God.  The  soul,  as  I  said  before,  is  the 
workmanship  of  God,  yea,  the  top-piece  that  he 
hath  made  in  all  the  visible  world ;  also  he  made 
it  for  to  be  delighted  with  it,  and  to  admit  it  into 
communion  with  himself.  Now  for  man  thus  to 
abuse  God ;  for  a  man  to  take  his  soul,  which  is 
God's,  and  prostrate  it  to  sin,  to  the  world,  to  the 
devil,  and  every  beastly  lust,  flat  against  the  com- 
mand of  God,  and  notwithstanding  the  soul  was 
also  his ;  this  is  horrible,  and  calls  aloud  upon  that 
God  whose  soul  this  is  to  abhor,  and  to  show,  by 
all  means  possible,  his  abhorrence  of  such  an  one. 

2.  As  this  casting  of  them  away  supposeth  God's 
abhorrence   of  them,  so  it  supposeth  God's  just 


AND  UNSPEAKABLENESS  OF  Til  LI  LOSS  THEREOF. 


123 


repaying  of  lliem  for  tlieir  wickedness  by  way  of 
retaliation. 

God  all  the  time  of  the  exercise  of  his  long-suf- 
fering and.foi-bearance  towards  them,  did  call  upon 
them,  wait  upon  them,  send  after  them  by  his  mes- 
sengers, to  turn  them  from  their  evil  ways ;  but 
they  despised  at,  they  mocked,  the  messengers  of 
the  Lord.  Also  they  shut  their  eyes,  and  would 
not  see;  they  stopped  their  ears,  and  would  not 
understand ;  and  did  harden  themselves  against 
the  beseeching  of  their  God.  Yea,  all  that  day 
long  he  did  stretch  out  his  hand  towards  them,  but 
they  chose  to  be  a  rebellious  and  gainsaying  peo- 
ple;  yea,  they  said  unto  God,  *  Depart  from  us;' 
and  '  what  is  the  Almighty'  that  we  should  pray 

unto  him  ?  IIo.  xi.  2.  Ee.  x\i.  21.  Job  xsi.  14,  15.  Mai.  iii.  14. 

And  of  all  these  things  God  takes  notice,  writes 
them  down,  and  seals  them  up  for  the  time  to 
come,  and  will  bring  them  out  and  spread  them 
before  them,  saying,  I  have  called,  and  you  have 
refused ;  I  have  stretched  out  mine  hand,  and  no 
man  regarded ;  I  have  exercised  patience,  and 
gentleness,  and  long-sufiering  towards  you,  and  in 
all  that  time  you  despised  me,  and  cast  me  behind 
your  back ;  and  now  the  time,  and  the  exercise  of 
ray  patience,  Avhen  I  waited  upon  you,  and  suffered 
your  manners,  and  did  bear  your  contempts  and 
scorns,  is  at  an  end ;  wherefore  I  will  now  arise, 
and  come  forth  to  the  judgment  that  I  have 
appointed. 

But,  Lord,  saith  the  sinner,  we  turn  now. 
%         But  now,  saith  God,  turning  is  out  of  season  ;  the 
day  of  my  patience  is  ended. 

But,  Lord,  says  the  sinner,  behold  our  cries. 
But  you  did  not,  says  God,  behold  nor  regard 
my  cries. 

But,  Lord,  saith  the  sinner,  let  our  beseeching 
find  place  in  thy  compassions. 

But,  saith  God,  I  also  besecched.  and  I  Avas  not 
heard. 

But,  Lord,  says  the  sinner,  our  sins  lie  hard 
upon  us. 

But  I  offered  you  pardun  when  time  was,  says 
God,  and  then  you  did  utterly  reject  it. 

But,  Lord,  says  the  sinner,  let  us  therefore  have 
it  now. 

But  now  the  door  is  shut,  saith  God. 
And  M'hat  then  ?  Why,  then,  Ijy  Avay  of  retalia- 
tion, God  will  serve  them  as  they  have  served  him  ; 
and  so  the  wind-up  of  the  whole  will  be  this — they 
shall  have  like  for  like.  Time  was  when  they 
Avould  have  none  of  him,  and  now  will  God  have 
none  of  them.  Time  was  when  they  cast  God  be- 
hind their  back,  and  now  he  will  cast  away  their 
soul.  Time  was  when  they  would  not  heed  his 
calls,  and  now  he  will  not  heed  their  cries.  Time 
was  when  they  abhorred  him,  and  now  his  soid 
also  loathcth  them.  Zcc.  si.  s.     This  is  now  by  way 


of  retaliation — like  for  like,  scorn  for  scorn,  repulse 
fur  repulse,  contempt  for  contempt ;  according  to 
that  which  is  written,  '  Therefore  it  is  come  to  pass, 
that  as  he  cried,  and  they  would  not  hear ;  so  they 
cried,  and  1  would  not  hear,  saith  the  Lord.'  Zec. 
™.  13.  And  thus  I  have  also  showed  you  that  the 
loss  of  the  soul  is  double — lost  by  man,  lost  by 
God. 

But  oh  !  who  thinks  of  this  ?  who,  I  say,  that 
now  makes  light  of  God,  of  his  Word,  his  servants, 
and  ways,  once  dreams  of  such  retaliation,  though 
God  to  warn  them  hath  even,  in  the  day  of  his 
patience,  threatened  to  do  it  in  the  day  of  his  wrath, 
saying,  '  Because  1  have  called,  and  ye  refused ;  1 
have  stretched  out  my  hand,  and  no  man  regarded  ; 
but  ye  have  set  at  nought  all  my  counsel,  and  would 
none  of  my  reproof:  I  also  will  laugh  at  your  cala- 
mity ;  I  will  mock  when  your  fear  coineth ;  when 
your  fear  cometh  as  desolation,  and  j^our  destruc- 
tion cometh  as  a  whirlwind ;  when  distress  and 
anguish  cometh  upon  you.  Then  shall  they  call 
upon  me,  but  I  will  not  answer ;  they  shall  seek 
me  early,  but  they  shall  not  find  me.'  Pr.  i.  24—28.  I 
will  do  unto  them  as  they  have  done  unto  nie ;  and 
what  unrighteousness  is  in  all  this  ?     But, 

\Tlie  loss  of  the  soul  most  fearful. 1 

Tldrdhj,  As  the  loss  of  the  soul  is  a  loss  peculiar 
to  itself,  and  a  loss  double,  so,  in  the  third  place, 
it  is  a  loss  most  fearful,  because  it  is  a  loss  attended 
Avitli  the  most  heavy  curse  of  God.  This  is  mani- 
fest both  in  the  giving  of  the  rule  of  life,  and  also 
in,  and  at  the  time  of  execution  for,  the  breach  of 
that  rule.  It  is  manifest  at  the  giving  of  the  rule 
— '  Cursed  he  he  that  confirmeth  not  all  the  words 
of  this  law  to  do  them.  And  all  the  peoj)le  shall 
say.  Amen.'  De.  mii.  26.  Ga.  iu.  10.  It  is  also  manifest 
that  it  shall  be  so  at  the  time  of  execution — '  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared 
for  the  devil  and  his  angels.'  Mat.  xs\-.  4i.  What  this 
curse  is,  none  do  know  so  well  as  God  that  giveth 
it,  and  as  the  fallen  angels,  and  the  spirits  of 
damned  men  that  are  now  shut  up  in  the  prison  of 
hell,  and  bear  it.  But  certainly  it  is  the  chief  and 
highest  of  all  kind  of  curses.  To  be  cursed  in  the 
basket  and  in  the  store,  in  the  womb  and  in  the 
barn,  in  my  cattle  and  in  my  body,  are  but  floa- 
bitings  to  this,  tliough  they  are  also  insupportable 
in  themselves ;  only  iu  general  it  may  be  described 
thus.  But  to  touch  upon  this  curse,  it  lieth  in  a 
deprivation  of  all  good,  and  in  a  being  swallowed 
up  of  all  the  most  fearful  miseries  that  a  holy,  and 
just,  and  eternal  God  can  righteously  inflict,  or  lay 
upon  the  soul  of  a  sinful  man.  Now  let  Reason 
here  come  in  and  exercise  itself  in  the  most  exqui- 
site manner ;  yea,  let  him  now  count  up  all,  and 
all  manner  of  curses  and  torments  that  a  reason- 
able and  an  immortal  soul  is,  or  cr.n  be  made  cap- 


124 


THE  GREATNESS  OF  THE  SOUL, 


able  of,  antl  alile  to  sufTcr  under,  and  when  he  has 
done,  he  sliall  come  infinitely  short  of  this  great 
anathema,  this  master  curse  wliich  God  has  reserved 
amonf^st  his  treasuries,  and  intends  to  bring  out  in 
that  day  of  battle  and  war,  which  he  purposeth  to 
malie  upon  damned  souls  in  that  day.*  And  this 
God  will  do,  partly  as  a  retaliation,  as  the  former, 
and  partly  by  way  of  revenge.  1.  By  way  of 
retaliation :  '  As  he  loved  cursing,  so  let  it  come 
unto  him:  as  he  delighted  not  in  blessing,  so  let 
it  be  far  from  him.'  Again,  '  As  he  clothed  him- 
self with  cursing  like  as  with  his  garment,  so  let 
it  come  into  his  bowels  like  water,  and  like  oil  into 
his  bones ;  let  it  be  unto  him  as  a  garment  which 
covereth  him,  and  for  a  girdle  wherewith  he  is 
girded  continually.' Ps.  cix.  17-19.  'Let  this,'  saith 
Christ,!  'he  the  reward  of  mine  adversaries  from 
the  Lord.'  <tc.  2.  As  this  curse  comes  by  way  of 
retaliation,  so  it  cometh  by  way  of  revenge.  God 
will  right  the  wrongs  that  sinners  have  done  him, 
will  repay  vengeance  for  the  despite  and  reproach 
wherewith  they  have  affronted  him,  and  will  re- 
venge the  quarrel  of  his  covenant.  And  the  begin- 
ning of  revenges  arc  terrible,  De.  xxxiu.  41,  42;  what, 
then,  will  the  whole  execution  be,  when  he  shall 
come  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  that  obey  not  the  gospel 
of  Jesus  Christ  ?  And,  therefore,  this  curse  is 
executed  in  wrath,  in  jealousy,  in  anger,  in  fury; 
yea,  the  heavens  and  the  earth  shall  be  burned  up 
with  the  fire  of  that  jealousy  in  which  the  great 
God  will  come,  when  he  cometh  to  curse  the  souls 
of  sinners,  and  M'hen  he  cometh  to  defy  the  ungodly, 
'2  Th.  j.  7-9. 

It  is  little  thought  of,  but  the  manner  of  the 
coming  of  God  to  judge  the  world  declares  what 
the  souls  of  impenitent  sinners  must  look  for  then. 
It  is  common  among  men,  when  we  see  the  form 
of  a  man's  countenance  changed,  when  we  see  fire 
sparkle  out  of  his  eyes,  when  we  read  rage  and 
fury  in  every  cast  of  his  face,  even  before  he  says 
aught,  or  doth  aught  either,  to  conclude  that  some 
fearful  thing  is  now  to  be  done.  Da.  m.  19, 23.  Why, 
it  is  said  of  Christ  when  he  cometh  to  judgment, 
that  the  heavens  and  the  earth  fly  away,  as  not 
being  able  to  endure  his  looks.  Re.  xx.  11, 12;  that  his 
angels  are  clad  in  flaming  fire,  and  that  the  ele- 
ments melt  with  fervent  heat ;  and  all  this  is,  that 


*  These  awM  denunciations  are  so  many  proofs  of  the 
immutability  of  the  justice  and  of  the  "Word  of  God. — Ed. 

t  'Sailh  Christ;'  Peter,  iu  Ac.  i.  20,  applies  this  Psalm  to 
Christ,  when  the  Jews  cried,  'His  blood  be  ujwn  us  and  upon 
our  children  ;'  then  did  tlicy  put  on  the  envenomed  garment 
which  has  tormented  them  ever  since.  It  is  girded  about  their 
loins ;  the  curse  has  penetrated  like  water,  and  entered  the 
very  bones  like  oil.  How  awfid  will  be  the  state  of  those 
who  crucify  liim  afresh,  and  again  put  him  to  open  shame  I — 
UoTsley. 


the  perdition  of  ungodly  men  might  be  completed, 
from  the  presence  of  the  Lord,  in  the  heat  of  his 
anger,  from  the  glory  of  his  power.  2  re.  iii.  7.  2  Th.  i. 
8, 9.  Therefore,  God  will  now  be  I'evenged,  and  so 
ease  himself  of  his  enemies,  when  he  shall  cause 
curses  like  millstones  to  fall  as  thick  as  hail  on 
'  the  hairy  scalp  of  such  a  one  as  goeth  on  still  in 
his  trespasses.'  rs.  ixviii.  21.     But, 

yriic  loss  of  the  sold  a  loss  everlasting. 1 

FouriJili/,  As  the  loss  of  the  soul  is  a  loss  pecu- 
liar to  itself,  a  loss  double,  and  a  loss  most  fearful, 
so  it  is  a  loss  everlasting.  The  soul  that  is  lost  is 
never  to  be  found  again,  never  to  be  recovered 
again,  never  to  be  redeemed  again.  Its  banish- 
ment from  God  is  everlasting  ;  the  fire  in  which  it 
burns,  and  by  which  it  must  be  tormented,  is  a  fire 
that  is  ever,  everlasting  fire,  everlasting  burnings ; 
the  adder,  the  snake,  the  stinging  worm,  dieth  not, 
nor  is  the  fire  quenched ;  and  this  is  a  fearful  thing. 
A  man  may  endure  to  touch  the  fire  with  a  short 
touch,  and  away;  but  to  dwell  with  everlasting 
burnings,  that  is  fearlul.  Oh,  then,  what  is  dwell- 
ing with  them,  and  in  them,  for  ever  and  ever  I 
We  use  to  say,  light  burdens  far  carried  are  heavy; 
what,  then,  will  it  be  to  bear  that  burden,  that 
guilt,  that  the  law  and  the  justice  and  wrath  of 
God  will  lay  upon  the  lost  soul  for  ever  ?  Now 
tell  the  stars,  now  tell  the  drops  of  the  sea,  and 
now  tell  the  blades  of  grass  that  are  spread  upon 
the  face  of  all  the  earth,  if  thou  canst;  and  yet  sooner 
mayest  thou  do  this  than  count  the  thousands  of 
millions  of  thousands  of  years  that  a  damned  soul 
shall  lie  in  hell.  Suppose  every  star  that  is  now 
in  the  firmament  was  to  burn,  by  himself,  one  by 
one,  a  thousand  years  apiece,  would  it  not  be  a 
long  while  before  the  last  of  them  was  burned  out  ? 
and  j^et  sooner  might  that  be  done  than  the  damned 
soul  be  at  the  end  of  punishment. 

There  are  three  things  couched  under  this  last 
head  that  will  fill  up  the  punishment  of  a  sinner. 
1.  The  first  is,  that  it  is  everlasting.  2.  The 
second  is,  that,  therefore,  it  will  be  impossible  for 
the  souls  in  hell  ever  to  say.  Now  we  are  got  half 
Avay  through  our  sorrows.  3.  The  third  is,  and 
yet  every  moment  they  shall  endure  eternal  pun- 
ishment. 

1.  The  first  I  have  touched  upon  already,  and, 
thereiore,  shall  not  enlarge ;  only  I  would  ask  the 
wanton  or  unthinking  sinner,  whether  twenty,  or 
thirty,  or  forty  years  of  the  deceitful  pleasures  of 
sin  is  so  rich  a  prize,  as  that  a  man  may  well  ven- 
ture the  ruins  that  everlasting  burnings  will  make 
upon  his  soul  for  the  obtaining  of  them,  and  living 
a  few  moments  in  them.  Sinner,  consider  this 
before  I  go  any  further,  or  before  thou  readest  one 
line  more.  If  thou  hast  a  soul,  it  concerns  thee ; 
if  there  be  a  hell,  it  concerns  thee  ;  and  if  there  bo 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


12c 


a  God  that  can  and  will  punish  the  soul  for  siu  ever- 
lastingly in  hell,  it  concerns  thee  ;  because, 

2.  In  the  second  place,  it  -will  be  impossible  for 
the  damned  soul  ever  to  say,  I  am  now  got  half 
way  through  my  sorrows.  That  which  has  no  end, 
has  no  middle.  Sinner,  make  a  round  circle,  or 
ring,  upon  the  ground,  of  what  bigness  thou  wilt ; 
this  done,  go  thy  way  upon  that  circle,  or  ring, 
until  thou  coraest  to  the  end  tliereof ;  but  that, 
sayest  thou,  I  can  never  do ;  because  it  has  no 
end.  I  answer,  but  thou  raayest  as  soon  do  that 
as  wade  half  way  through  the  lake  of  fire  that 
is  prepared  for  impenitent  souls.  Sinner,  what 
wilt  thou  take  to  make  a  mountain  of  sand  that 
■will  reach  as  high  as  the  sun  is  at  noon  ?  I  know 
thou  wilt  not  be  engaged  in  such  a  work ;  because 
it  is  impossible  thou  shouldst  ever  perform  it. 
But  I  dare  say  the  task  is  greater  when  the  sinner 
has  let  out  himself  to  siu  for  a  servant ;  because 
the  wages  is  everlasting  burnings.  I  know  thou 
mayest  perform  thy  service ;  but  the  wages,  the 
judgment,  the  punishment  is  so  endless,  that  thou, 
when  thou  hast  been  in  it  more  millions  of  years 
than  can  be  numbered,  art  not,  nor  never  yet  shalt 
be,  able  to  say,  I  am  half  way  through  it.    And  yet, 

3.  That  soul  shall  partake  every  moment  of 
that  punishment  that  is  eternal.  '  Even  as  Sodom 
and  Gomorrah,  and  the  cities  about  them  in  like 
manner,  giving  themselves  over  to  fornication,  and 
going  after  strange  flesh,  are  set  forth  for  an 
example,  suffering  the  vengeance  of  eternal  fire.' 

Jutie  7. 

(1.)  They  shall  endure  eternal  punishment  in  the 
nature  of  punishment.  There  is  no  punishment 
here  wherewith  one  man  can  chastise  another  that 
can  deserve  a  greater  title  than  that  of  transient, 
or  temporary  punishment  but  the  punishment 
there  is  eternal,  even  in  every  stripe  that  is  given, 
and  in  every  moment  that  it  grappleth  with  the 
soul ;  even  every  twinge,  every  gripe,  and  every 
stroke  that  justice  inflictetb,  leaveth  anguish  that, 
in  the  nature  of  punishment,  is  eternal  behind  it. 
It  is  eternal,  because  it  conies  from  God,  and  lasts 
for  ever  and  ever.  The  justice  that  inflicts  it  has 
not  a  beginning,  and  it  is  this  justice  in  the  opera- 
tions of  it  that  is  always  dealing  with  the  soul. 

(2.)  All  the  workings  of  the  soul  under  this 
pimishment  are  such  as  cause  it,  in  its  sufferings, 
to  endure  that  which  is  eternal.  It  can  have  no 
thouglit  of  the  end  of  punishment,  but  it  is  pre- 
sently recalled  by  the  decreed  gidf  that  bindeth 
them  under  perpetual  punishment.  The  great 
fixed  gulf,  they  know,  Avill  keep  them  in  their  pre-^ 
sent  place,  and  not  suff'er  them  to  go  to  heaven. 
Lu.  xvi.  2G.  And  now  there  is  no  other  place  but 
heaven  or  hell  to  be  in ;  for  then  the  earth,  and 
the  works  that  are  therein,  will  be  burned  up. 
Read  the  text,   *  But  the  day  of  the   Lord  will 


come  as  a  thief  in  the  night ;  in  the  which  the  hea- 
vens shall  pass  away  with  a  great  noise,  and  the  ele- 
ments shall  melt  with  fervent  heat ;  the  earth  also, 
and  the  works  that  are  therein,  shall  be  burned 
up. '  2  Pe.  iii.  10.  If,  then,  there  will  be  no  third 
place,  it  standeth  in  their  minds,  as  well  as  in  God's 
decree,  that  their  punishments  Avill  be  eternal ;  so, 
then,  sorrows,  anguish,  tribulation,  grief,  woe,  and 
pain,  will,  in  every  moment  of  its  abiding  upon  the 
soul,  not  only  flow  from  thoughts  ot"  what  has  been 
and  what  is,  but  also  from  what  will  be,  and  that 
for  ever  and  ever.  Thus  every  thought  that  is 
truly  grounded  in  the  cause  and  nature  of  their 
state  will  roll,  toss,  and  tumble  them  up  and  down 
in  the  cogitations  and  fearful  apprehensions  of  the 
lastingness  of  their  damnation.  For,  I  say,  their 
minds,  their  memories,  their  understandings,  and 
consciences,  will  all,  and  always,  be  swallowed  up 
with  '  for  ever;'  yea,  they  themselves  will,  by  the 
means  of  these  things,  be  their  own  tormentors  for 
ever. 

(3.)  There  will  not  be  spaces,  as  days,  months, 
years,  and  the  like,  as  now;  though  we  make  bold 
so  to  speak,  the  better  to  present  our  thoughts  to 
each  other's  capacities ;  for  then  there  shall  be 
time  no  longer;  also,  day  and  night  shall  then 
be  come  to  an  end.  *  He  hath  compassed  the 
waters  with  bounds,  until  the  day  and  night  come 
to  an  end.'  Job  rx^i.  lo.  Until  the  end  of  light  with 
darkness.  Now  Avhen  time,  and  day,  and  night, 
are  come  to  an  end,  then  there  comes  in  eternity, 
as  there  was  before  the  day,  and  night,  or  time, 
was  created ;  and  when  this  is  come,  punishment 
nor  glory  must  none  of  them  be  measured  by  days, 
or  months,  or  years,  but  by  eternity  itself.  Nor 
shall  those  concerned  either  in  misery  or  glory 
reckon  of  their  now  new  state,  as  they  used  to 
reckon  of  things  in  this  world;  but  they  shall 
be  suited  in  their  capacities,  in  their  under- 
standings and  apprehensions,  to  judge  and  count 
of  their  condition  according  as  will  best  stand  with 
their  state  in  eternity.* 

Could  we  but  come  to  an  understanding  of  things 
done  in  heaven  and  hell,  as  we  understand  how 
thin<i-s  are  done  in  this  world,  Ave  should  be 
strangely  amazed  to  see  how  the  change  of  places 
and  of  conditions  has  made  a  change  in  the  under- 
standings of  men,  and  in  the  manner  of  their 
enjoyment  of  things.  But  this  we  must  let  alone 
till  the  next  world,  and  until  our  launching  into  it ; 
and  then,  whether  we  be  of  the  right  or  left  hand 


*  How  awfully  inconceivable  is  that  eternal  deatli  (liat  never 
dieth  ;  that  final  end  that  never  endeth — an  inunoi-tal  death — 
a  soul-murdering  life— ever  dying,  but  never  dead ;  were  the 
mountains  and  roclis  to  f;dl  upon  and  crusli  them,  still  eternity 
would  intervene  between  them  and  death.  Oh  that  grace 
may  be  given  to  ransom  our  souls  from  the  doom  wc  have 
deserved  1 — El). 


126 


TDK  GREATNESS  OF  THE  SOUL, 


ones  we  shall  well  know  the  state  and  condition 
of  both  kin'rdoms.  In  the  meantime,  let  us  addict 
ourselves  to  the  belief  of  the  Scriptures  of  truth, 
for  therein  is  revealed  the  way  to  that  of  eternal 
life,  and  how  to  escape  the  damnation  of  the  soul. 
Mat.'xiv.  33.  But  thus  much  for  the  loss  of  the  soul, 
unto  which  let  me  add,  for  a  conclusion,  these 
verses  followuig: — 

Those  cry,  alas  !  but  all  in  viiin ; 

They  stick  fast  in  the  niii-e ; 
They  would  be  rid  of  present  pain. 

Yet  set  themselves  on  fii-e. 

Darkness  is  their  perplexity, 

Yet  do  they  hate  the  light ; 
They  always  see  their  misery, 

Yet  arc  themselves,  all  night. 

They  are  all  dead,  yet  live  they  do, 

Yet  neither  live  nor  die ; 
Tliey  die  to  weal,  and  live  to  woe — * 

This  is  their  misery. 

T\ow  will  confusion  so  possess 

These  monuments  of  ire. 
And  so  confound  them  with  distress, 

And  trouble  their  desire. 

That  what  to  think,  or  what  to  do, 

Or  where  to  lay  their  head. 
They  know  not :  'tis  the  damned's  woe 

To  live,  and  yet  be  dead. 

These  castaways  would  fain  have  life. 

But  know  they  never  shall ; 
They  woidd  forget  their  dreadful  plight. 

But  that  sticks  fast'st  of  all. 

God,  Christ,  and  heav'n,  they  know  are  best. 

Yet  dare  not  on  them  think ; 
They  know  the  saints  enjoy  their  rest, 

"While  they  their  tears  do  di'ink. 

[of  the  cause  of  the  loss  of  the  soul.] 

TouRTH,  And  now  I  am  come  to  the  fourth 
thing — that  is,  to  show  you  the  cause  of  the  loss 
of  the  soul.  That  men  have  souls,  that  souls  are 
great  things,  that  souls  may  be  lost,  this  I  have 
showed  you  already ;  wherefore  I  now  proceed  to 
show  you  the  cause  of  this  loss.  The  cause  is  laid 
down  in  the  18th  chapter  of  Ezekiel,  in  these 
words — 'Behold,  all  soids,'  says  God,  'are  mine; 
as  the  soul  of  the  father,  so  also  the  soul  of  the 
sou  is  niiuc  :  the  soul  that  sinneth,  it  shall  die.' 
vcr.  4. 


*  '  AVcal ;'  wcaltli,  happiness,  prosperity  ;  '  wherefore  takin" 
comfort  and  boldness,  partly  of  your  graces  and  benevolent 
inclination  toward  the  universal  weai  of  your  subjects,  partly 
inflamed  with  zeal,  I  have  now  enterprized  to  describe,  in  our 
vulgar  tongue,  the  form  of  a  just  public  u-eaL' — Sir  2'.  Elyot. 
Dedicaiion  of  the  Governor  to  Uennj  VIII. — Ed. 


[/Sm  the  cause  of  the  loss  of  the  soul.  ] 

First,  It  is  sin,  then,  or  sinning  against  God, 
that  is  the  cause  of  dying,  of  damning  in  hell  fire, 
for  that  must  be  meant  by  dying ;  otherwise,  to 
die,  according  to  our  ordinary  acceptation  of  the 
notion,  the  soul  is  not  capable  of,  it  being  indeed 
immortal,  as  hath  been  afore  asserted.  So,  then, 
the  soul  that  sinneth — that  is,  and  persevering  in 
the  same — that  soul  shall  die,  be  cast  away,  or 
damned;  yea,  to  ascertain  us  of  the  undoubted 
truth  of  this,  the  Holy  Ghost  doth  repeat  it  again, 
and  that  in  this  very  chapter,  saying,  '  The  soul 
that  sinneth,  it  shall  die.'  ver.  20.  Now,  the  soul 
may  divers  ways  be  said  to  sin  against  God ;  as, 

1.  In  its  receiving  of  sin  into  its  bosom,  and  in 
its  retaining  and  entertaining  of  it  there.      Sin  must 
first  be  received  before  it  can  act  in,  or  be  acted  by, 
the  soul.     Our  first  parents  first  received  it  in  the 
suggestion  or  motion,  and  then  acted  it.     Now  it 
is  not  here  to  be  disputed  when  sin  was  received  by 
the  soul,  so  much  as  whether  ever  the  soul  received 
sin ;  for  if  the  soul  has  indeed  received  sin  into 
itself,  then  it  has  sinned,  and  by  doing  so,  has  made 
itself  an  object  of  the  wrath  of  God,  and  a  firebrand 
of  hell.     I  say,  1  will  not  here  dispute  Avhen  sin 
was  received  by  the  soul,  but  it  is  apparent  enough 
that  it  received  it  betimes,  because  in  old  time 
every  child  that  was  brought  unto  the  Lord  was 
to  be  redeemed,  and  that  at  a  month  old,  Ex.  xUi.  13 ; 
sxxiv.  20.  Na.  rviii.  u,  16 ;  which,  to  be  sure,  was  very 
early,  and  implied  that  then,  even  then,  the  soul 
in  God's  judgment  stood  before  him  as  defiled  and 
polluted  with  sin.     But  although  I  said  I  will  not 
dispute  at  what  time  the  soul  may  be  said  to  receive 
sin,  yet  it  is  evident  that  it  was  precedent  to  the 
redemption  made  mention  of  just  before,  and  so 
before  the  person  redeemed  had  attained  to  the 
age  of  a  month.     And  that  God  might,  in  the 
language  of  Moses,  give  us  to  see  cause  of  the 
necessity  of  this  redemption,  he  first  distinguisheth, 
and  saith,  'The  firstling  of  a  cow,  or  the  firstling 
of  a  sheep,  or  the  firstling  of  a  goat,'  did  not  need 
this  redemption,  for  they  were  clean,  or  holy.     But 
the  firstborn  of  men,  who  was  taken  in  lieu  of  the 
rest  of  the  children,  and  the  'firstling  of  unclean 
beasts,  thou  shalt  surely  redeem,'  saith  He.     But 
why  was  the  firstborn  of  men  coupled  with  unclean 
beasts,  but  because  they  were  both  unclean  ?     But 
how?     I  answer,  The  beast  was  unclean  by  God's 
ordination,    but    the   other  was    unclean    by  sin. 
Now%  then,  it  wall  be  demanded,  how  a  soul,  before 
it  was  a  month  old,  could  receive  sin  to  the  making 
of  itself  unclean  ?     I  answer,  There  are  two  ways 
of  receiving,  one  active,  the  other  passive ;  this 
last  is  the  way  by  which  the  soul  at  first  recciveth 
sin,  and  by  so  receiving,  becometh  culpable,  because 
polluted  and  defiled  by  it.     And  this  passive  way 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


127 


of  receiving  is  often  mentioned  in  scripture.  Thus 
tlie  pans  received  the  ashes,  Ex.  xx\ii.  3;  thus  the 
molten  sea  received  three  thousand  baths,  2  Ch.  iv.  5 ; 
tlius  the  ground  receiveth  the  seed,  Mat.  xin.  20-1:3 ; 
and  this  receiving  is  Hke  that  of  the  wool  which 
receiveth  the  dye,  either  black,  white,  or  red ;  and 
as  the  fire  that  receiveth  the  water  till  it  be  all 
quenched  therewith ;  or  as  the  water  receiveth  such 
stinking  and  poisonous  matter  into  it,  as  for  the 
sake  of  it,  it  is  poured  out  and  spilt  upon  the  ground. 
But  whence  should  the  soul  thus  receive  sin?  I 
answer,  from  the  body,  while  it  is  in  the  mother's 
belly;  the  body  comes  from  polluted  man,  and 
therefore  is  polluted.  Ps.  u.  5. — '  Who  can  bring  a 
clean  tking  out  of  an  miclean?'  Job  xiv.  4.  The  soul 
conies  from  God's  hand,  and  therefore  as  so  is  pure 
and  clean ;  but  being  put  into  this  body,  it  is 
tainted,  polluted,  and  defiled  with  the  taint,  stench, 
and  filth  of  sin ;  nor  can  this  stench  and  filth  be 
by  man  purged  out,  when  once  from  the  body  got 
into  the  soul ;  sooner  may  the  blackamoor  change 
his  skin,  or  the  leopard  his  spots,  than  the  soul, 
were  it  willing,  might  purge  itself  of  this  pollution. 
'  Though  thou  wash  thee  with  nitre,  and  take  thee 
much  soap,  yet  thine  iniquity  is  marked  before  me, 
saith  the  Lord  God. '  Je.  a.  22. 

2.  But  as  I  said,  the  soul  has  not  only  received 
sin,  but  retains  it,  holds  it,  and  shows  no  kind  of 
resistance.  It  is  enough  that  the  sold  is  polluted 
and  defiled,  for  that  is  sufticient  to  provoke  God  to 
cast  it  away  ;  for  which  of  you  would  take  a  cloth 
annoyed  with  stinking,  ulcerous  sores,  to  wipe  your 
mouth  withal,  or  to  thrust  it  into  your  bosoms? 
and  the  soul  is  polluted  with  far  worse  pollution 
than  any  such  can  be.  But  tliis  is  not  all ;  it 
retains  sin  as  the  wool  retains  tlie  dye,  or  as  the 
infected  water  receives  the  stench  or  poisonous 
scent ;  I  say,  it  retains  it  willingly ;  for  all  the 
power  of  the  soul  is  not  only  captivated  by  a  seizme 
of  sin  upon  the  soul,  but  it  willingly,  heartily, 
unanimously,  universally  falieth  in  with  the  natural 
filth  and  pollution  that  is  in  sin,  to  the  estranging 
of  itself  from  God,  and  an  obtainuig  of  an  intimacy 
and  compliance  with  the  devil. 

Now  this  being  the  state  and  condition  of  the 
soul  from  the  belly,*  yea,  from  before  it  sees  the 
light  of  this  world,  what  can  be  concluded  but  that 
God  is  ofiended  with  it  ?  For  how  can  it  otherwise 
be,  since  there  is  holiness  and  justice  in  God  ? 
Hence  those  that  are  born  of  a  woman,  whose  ori- 
ginal is  by  carnal  concej^tion  with  man,  are  said  to 
be  as  serpents  so  soon  as  born.  'The  wicked  (and 
all  at  first  are  so)  go  astray  as  soon  as  they  be 
born,  speaking  lies.  Their  poison  is  like  the  poison 
of  a  serpent:  they  are  like  the  deaf  adder,  that 
stoppeth  her  ear.'  Ps.  ivUi.  3,  4.     They  go  astray  from 


■  From  the  belly,'  £i-oni  its  LIrth. 


the  belly ;  but  that  they  would  not  do,  if  aught  of 
the  powers  of  their  soid  were  unpolluted.  '  But 
their  poison  is  like  the  poison  of  a  serpent. '  Their 
poison  —  what  is  that?  Their  pollution,  their 
original  pollution,  that  is  as  the  poison  of  a  serpent 
— to  wit,  not  only  deadly,  for  so  poison  is,  but  also 
hereditary.  It  comes  from  the  old  one,  fi-om  the 
sire  and  dam  ;  yea,  it  is  also  now  become  connatural 
to  and  with  theui,  and  is  of  the  same  date  with  the 
child  as  born  into  the  world.  The  serpent  has 
not  her  poison,  in  the  original  of  it,  either  from 
imitation  or  from  other  infective  things  abroad, 
though  it  may  by  such  things  be  helped  forward 
and  increased ;  but  she  brings  it  with  her  in  her 
bowels,  in  her  nature,  and  it  is  to  her  as  suitable 
to  her  present  condition  as  is  that  which  is  most 
sweet  and  wdiolesome  to  other  of  the  creatures. 
So,  then,  every  soul  comes  into  the  world  as 
poisoned  witli  sin ;  nay,  as  such  which  have  poison 
connatural  to  them ;  for  it  has  not  only  received 
sin  as  the  wool  has  received  the  dye,  but  it  retainetli 
it.  The  infection  is  got  so  deep,  it  has  taken  the 
hlach  so  effectually,  that  the  fire,  the  very  fire  of 
hell,  can  never  purge  the  soul  therefrom. 

And  that  the  soul  has  received  this  infection  thus 
early,  and  that  it  retains  it  so  surely,  is  not  only 
signified  by  children  coming  into  the  world  be- 
smeared in  their  mother's  blood,  and  by  the  first- 
born's being  redeemed  at  a  month  old,  but  also  by 
the  first  inchuations  and  actions  of  children  when 
they  are  so  come  into  the  world.  Ez.  xvi.  Who  sees 
not  that  lying,  pride,  disobedience  to  parents,  and 
hypocrisy,  do  put  forth  themselves  in  children 
before  they  know  that  they  do  either  well  or  ill  in 
so  doing,  or  before  they  are  capable  to  learn  either 
of  these  arts  by  imitation,  or  seeing  iinderstand- 
ingly  the  same  things  done  first  by  others?  Ho 
that  sees  not  tliat  they  do  it  naturally  from  a  prin- 
ciple, from  an  inherent  principle,  is  either  blinded, 
and  has  retained  his  darkness  by  the  same  sin  as 
they,  or  has  sufi"ered  himself  to  be  swayed  by  a 
delusion  from  him  who  at  first  infused  this  spawn 
of  sin  into  man's  nature. 

Nor  doth  the  averseness  of  children  to  morality 
a  little  demonstrate  what  has  been  said ;  for  as  it 
would  make  a  serpent  sick,  should  one  give  it  a 
strong  antidote  against  his  poison,  so  then  aro 
children,  and  never  more  than  then,  disturbed  in 
their  minds,  when  a  strict  hand  and  a  stifl"  rein  by 
moral  disciphne  is  maintained  over  and  upon  them. 
True,  sometimes  restraining  grace  corrects  then), 
but  that  is  not  ot  themselves ;  but  more  oft  hypo- 
crisy is  the  great  and  first  moving  wheel  to  all 
their  seeming  compliances  with  admonitions,  which 
indulgent  parents  are  apt  to  overlook,  yea,  and 
sometimes,  through  unadvisedness,  to  count  for  the 
pi-inciples  of  grace.  I  speak  now  of  that  which 
comes  before  conversion.     But  as  I  soid  before,  I 


123 


THE  GREATNESS  OF  THE  SOUL, 


would  not  now  dispute,  only  I  have  tliought  good 
thus  to  urge  these  things  to  make  my  assertion 
manifest,  and  to  sliow  what  is  the  cause  of  the 
dauuiation  of  the  soul. 

3.  A"-ain;  as  the  soul  receives  sin,  and  retains 
it,  so  it  also  doth  entertain  it — that  is,  countenance, 
smile  upon,  and  like  its  complexion  and  nature 
well.  A  man  may  detain — that  is,  hold  fast — a 
thin"-  which  yet  he  doth  not  regard;  hut  when  he 
entertains,  then  he  countenances,  likes,  and  delights 
in  the  company.  Sin,  then,  is  first  received  by  the 
soul,  as  has  heen  afore  explained,  and  by  that  re- 
ception is  polluted  and  defiled.  This  makes  it 
hateful  in  the  eyes  of  justice;  it  is  now  polluted. 
Then,  secondly,  this  sin  is  not  only  received,  but 
retained — that  is,  it  sticks  so  fast,  abides  so  fixedly 
hi  the  soul,  that  it  cannot  be  gotten  out ;  this  is 
the  cause  of  the  continuation  of  abhorrence ;  for 
if  God  abhors  because  there  is  a  being  of  sin  there, 
it  must  needs  be  that  he  should  continue  to  abhor, 
since  sin  continues  to  have  a  being  there.  But 
then,  in  the  third  place,  sin  is  not  only  received, 
detained,  but  entertained  by  the  now  defiled  and 
polluted  soul ;  wherefore  this  must  needs  be  a  cause 
of  the  continuance  of  anger,  and  that  with  aggra- 
vation. When  I  say,  entertained,  I  do  not  mean 
as  men  entertain  their  enemies,  with  small  and 
great  shot,*  but  as  they  entertain  those  whom  they 
like,  and  those  that  are  got  into  their  aflections.t 
And  therefore  the  wrath  of  God  must  certainly  be 
let  out  upon  the  soul,  to  the  everlasting  damna- 
tion of  it. 

Now  that  the  soul  doth  thus  entertain  sin,  is 
manifest  by  these  several  particulars — 

(1.)  It  hath  admitted  it  with  complacence  and 
delight  into  every  chamber  of  the  soul ;  1  mean,  it 
as  been  delightfully  admitted  to  an  entertainment 
by  all  the  powers  or  faculties  of  the  sold.  The  soul 
hath  chosen  it  rather  than  God ;  it  also,  at  God's 
command,  refuseth  to  let  it  go ;  yea,  it  chooseth 
that  doctrine,  and  loveth  it  best,  since  it  must  have 
a  doctrine,  that  has  most  of  sin  and  baseness  in  it. 
h.  l.\v.  12 ;  ixvi.  3.  Thcy  '  Say  to  the  seers.  See  not ; 
and  to  the  })rophets.  Prophesy  not  unto  us  right 
things,  speak  unto  us  smooth  things,  prophesy  de- 
ceits.' Is.  XXX.  10.  These  are  signs  that  the  soul  with 
liking  hath  entertained  sin ;  and  if  there  be  at  any 
time,  as  indeed  there  is,  a  warrant  issued  out  from 
the  mouth  of  God  to  apprehend,  to  conderan,  and 
mortify  sin,  why  then. 


*  Bunyan  LavLiig  been  engaged  in  the  civil  war,  accouuts 
for  his  using  this  military  idea. — Kn. 

t  God  hates  not  the  sinner,  but  the  sin;  the  glorious  provi- 
sion made  for  salvation,  proves  his  good  will  to  sinful  soids. 
This  will  be  'the  worm  that  dicth  not,'  to  sinners  to  reflect, 
tiiat,  in  rejecting  the  inviting  promises  of  God,  they  have 
allied  their  qwu  cQudcjunation.— J/a,yc»«, 


(2.)  Tliese  shifts  the  souls  of  sinners  do  presentlv 
make  for  the  saving  of  sin  from  those  things  that 
by  the  Word  men  are  commanded  to  do  unto  it — 

(a)  They  will,  if  possible,  hide  it,  and  not  sufi"er 
it  to  be  discovered.  'He  that  hideth  his  sinsj 
shall  not  prosper. '  rr.  xxmL  13.  And  again,  they  hide 
it,  and  refuse  to  let  it  go.  Job  xx.  12,  13.  This  is  an 
evident  sign  that  the  soul  has  a  favour  for  sin, 
and  that  with  liking  it,  entertains  it. 

(6)  As  it  will  hide  it,  so  it  will  excuse  it,  and 
plead  that  this  and  that  piece  of  wickedness  is  no 
such  evil  thing;  men  need  not  be  so  nice,  and 
make  such  a  pother^  about  it,  calling  those  that  cry 
out  so  hotly  against  it,  men  more  nice  than  wise. 
Hence  the  prophets  of  old  used  to  be  called  mad- 
men, and  the  world  would  reply  against  their  doc- 
trine. Wherein  have  we  been  so  wearisome  to  God, 
and  what  have  we  spoken  so  much  against  him  ? 

Mai.  i.  6,  7 ;  iii.  8,  13. 

(c)  As  the  soul  will  do  this,  so  to  save  sin,  it 
will  cover  it  with  names  of  virtue,  either  moral  or 
civil ;  and  of  this  God  greatly  complains,  yea, 
breaks  out  into  anger  for  this,  saying,  '  Woe  unto 
them  that  call  evil  good,  and  good  evil ;  that  put 
darkness  for  light,  and  light  for  darkness  ;  and  put 
bitter  for  sweet,  and  sweet  for  bitter ! '  is.  v.  20. 

(d)  If  convictions  and  discovery  of  sin  be  so 
strong  and  so  plain,  that  the  soul  cannot  deny  bu* 
that  it  is  sin,  and  that  God  is  offended  therewith ; 
then  it  will  give  flattering  promises  to  God  that  it 
will  indeed  put  it  away ;  but  yet  it  will  prefix  a 
time  that  shall  be  long  first,  if  it  also  then  at  all 
performs  it,  saying.  Yet  a  little  sleep,  yet  a  little 
slumber,  yet  a  little  folding  of  sin  in  mine  arms,  till 
I  am  older,  till  I  am  richer,  till  I  have  had  more  of 
the  sweetness  and  the  delights  of  sin.  Thus,  'their 
soul  delighteth  in  their  abominations.'  is.  lx\i.  3. 

(e)  If  God  yet  pursues,  and  will  see  whether  this 
promise  of  putting  sin  out  of  doors  shall  be  fulfilled 
by  the  soul,  why  then,  it  wiU  be  partial  in  God's 
law ;  it  Avill  put  away  some,  and  keep  some ;  put 
away  the  grossest,  and  keep  the  finest ;  put  away 
those  that  can  best  be  spared,  and  keep  the  most 
profitable  for  a  help  at  a  pinch.  Mai.  ii.  y. 

{/)  Yea,  if  all  sin  must  be  abandoned,  or  the  soul 
shall  have  no  rest,  why  then,  the  soul  and  sin  will 
part  (with  such  a  parting  as  it  is),  even  as  Phaltiel 
parted  with  David's  wife,  Avith  an  ill  will  and  a 
sorrowful  mind ;  or  as  Orpha  left  her  mother,  with 

a,  kiss.  2  Sa.  iii.  16.  Ru.  i.  14. 

[g)  And  if  at  any  time  they  can,  or  shall,  meet 
with  each  other  again,  and  nobody  never  the  wiser, 
0,  what  courting  will  be  betwixt  sin  and  the  soul  ? 

+  '  Hideth  his  sins,'  is  quoted  froHJ  the  Genevan,  or  Puritan 
I  version.' — Ed. 

I       §  '  fothier;'  to  be,  of  cause  to  be,  as  one  involved  in  dust, 
1  jfl  3  dw^i  to  pa-ple?,  (J)  puzzle,  to  coui'uufld. — En. 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


129 


And  this  is  called  doing  of  tilings  in  the  dark. 

Eze.  -v-iii.  12. 

By  all  these,  and  many  more  things  that  might 
be  instanced,  it  is  manifest  that  sin  has  a  friendly 
entertainment  by  the  soid,  and  that  therefore  the 
'^oul  is  guilty  of  damnation ;  for  what  do  all  these 
things  argue,  but  that  God,  his  Word,  his  ways, 
and  graces,  are  out  of  favour  with  the  soul,  and 
that  sin  and  Satan  are  its  oidy  pleasant  companions? 
But, 

[How  sin,  by  the  help  of  the  soul,  destroys  it.'] 

Secondly,  That  I  may  yet  show  you  M'hat  a  great 
thing  sin  is  with  the  soul  that  is  to  be  damned,  1 
M-ill  show  how  sin,  by  the  help  of  the  soul,  is  man- 
aged, from  the  motion  of  sin,  even  till  it  comes  to 
the  very  act ;  for  sin  cannot  come  to  an  act  without 
the  help  of  the  soul.  The  body  doth  little  here, 
as  I  shall  further  show  you  anon. 

There  is  then  a  motion  of  sin  presented  to  tlie 
soul  (and  whether  presented  by  sin  itself,  or  the 
devil,  we  will  not  at  this  time  dispute);  motions  of 
sin,  and  motions  to  sin  there  are,  and  always  the 
end  of  the  motions  of  sin  are  to  prevail  with  the 
soul  to  help  that  motion  into  an  act.  But,  I  say, 
there  is  a  motion  to  sin  moved  to  the  soul ;  or,  as 
James  calls  it,  a  conception.  Now  behold  how  the 
soul  deals  with  this  motion  in  order  to  the  finishing 
of  sin,  that  death  might  follow.  Ro.  \\i.  5. 

1.  This  motion  is  taken  notice  of  by  the  soul, 
but  is  not  resisted  nor  striven  against,  only  the 
soul  lifts  up  its  eyes  upon  it,  and  sees  that  there  is 
present  a  motion  to  sin,  a  motion  of  sin  presented 
to  the  soul,  that  the  soul  might  midwife  it  from 
the  conception  into  the  world. 

2.  Well,  notice  being  taken  tliat  a  motion  to  sin 
is  present,  what  follows  but  that  the  fancy  or  ima- 
gination of  the  soul  taketh  it  home  to  it,  and  doth 
not  only  look  upon  it  and  behold  it  more  narrowly, 
but  begins  to  trick  and  trim  up  the  sin  to  the 
pleasing  of  itself  and  of  all  the  powers  of  the  soul. 
That  this  is  true,  is  evident,  because  God  findeth 
fault  with  the  imagination  as  with  that  which  lend- 
cth  to  sin  the  first  hand,  and  that  givetb  to  it  the 
fii-st  lift  towards  its  being  helped  forward  to  act. 
'  And  God  saw  that  the  wickedness  of  man  toas 
great  in  the  earth.' Ge.  \i.  5,  12,  13.  That  is,  many 
abominable  actions  were  done ;  for  all  flesh  )iad 
corrupted  God's  way  upon  the  earth.  But  how 
came  this  to  be  so?  Why,  every  imagination  of 
the  thoughts,  or  of  the  motions  that  were  in  the 
heart  to  i^in,  was  evil,  only  evil,  and  that  continu- 
ally. Tlie  imagination  of  the  thoughts  Avas  evil 
— that  is,  such  as  tended  not  to  deaden  or  stifle, 
but  sucli  as  tended  to  animate  and  forward  the 
motions  or  thoughts  of  sin  into  action.  Every 
imagination  of  the  thoughts — that  which  is  here 
called  a  thought,  is,  by  Paul  to  the  Romans,  called 

VOL.  I. 


a  motion.  Now  the  imagination  should,  and  would, 
had  it  been  on  God's  side,  so  have  conceived  of  tliis 
motion  of  and  to  sins,  as  to  have  presented  it  in  all 
its  features  so  ugly,  so  ill  favoured,  and  so  unrea- 
sonable a  thing  to  the  soul,  that  the  soul  should 
forthwith  have  let  down  the  sluice,  and  pulled  up 
the  drawbridge,  put  a  stop,  with  greatest  defiance, 
to  the  motion  now  under  consideration ;  hut  the 
imagination  being  defiled,  it  presently,  at  the  very 
first  view  or  noise  of  the  motion  of  sin,  so  acted  as 
to  forward  the  bringing  the  said  motion  or  thought 
into  act.  So,  then,  the  thought  of  sin,  or  motioii 
thereto,  is  first  of  all  entertained  by  the  imagina- 
tion and  fancy  of  the  soul,  and  thence  conveyed  to 
the  rest  of  the  powers  of  the  soul  to  be  condcnuied, 
if  the  imagination  be  good ;  but  to  be  helped  for- 
ward to  the  act,  if  the  imagination  be  evil.  And 
thus  the  evil  imagination  helpeth  the  motion  of  and 
to  sin  towards  the  act,  even  by  dressing  of  it  up  in 
that  guise  and  habit  that  may  best  delude  the 
understanding,  judgment,  and  conscience  ;  and  that 
is  done  after  this  manner:  suppose  a  motion  of  sin 
to  commit  fornication,  to  swear,  to  steal,  to  act 
covetously,  or  the  like,  be  propounded  to  the  fancy 
and  imagination ;  the  imagination,  if  evil,  presently 
dresseth  up  this  motion  in  that  garb  that  best 
suiteth  with  the  nature  of  the  sin.  As,  if  it  be  the 
lust  of  uncleanness,  then  is  the  motion  to  sin  drest 
up  in  all  the  imaginable  pleasurableness  of  that 
sin ;  if  to  covetousness,  then  is  the  sin  drest  up  in 
the  profits  and  honours  that  attend  that  sin ;  and 
so  of  theft  and  the  like ;  but  if  the  motion  be  to 
swear,  hector,  or  the  like,  then  is  that  motion  drest 
up  with  valour  and  manliness ;  and  so  you  may 
count  of  the  rest  of  sinful  motions ;  and  thus  being 
trimmed  up  like  a  Bartholomew  baby,*  it  is  pre- 
sented to  all  the  rest  of  the  powers  of  the  soul, 
where  with  joint  consent  it  is  admired  and  em- 
braced, to  the  firing  and  inflaming  all  the  powers 
of  the  soul. 

And  hence  it  is  that  men  are  said  to  inflame 
themselves  with  their  idols  under  every  green  tree. 
Is.  ivii.  5.  '  And  to  be  as  fed  horses,  neighing  after 
their  neighbour's  wife.'  Je.  v.  8.  For  the  imagina- 
tion is  such  a  forcible  power,  that  if  it  putteth  forth 
itself  to  dress  up  and  present  a  thing  to  tlie  soul, 
whether  that  thing  be  evil  or  good,  the  rest  of  the 
faculties  cannot  withstand  it.  Therefore,  when 
David  prayed  for  the  children  of  Israel,  he  said, 
'  I  have  seen  with  joy  thy  people,  which  are  pro- 


*  This  is  an  allusion  to  a  custom,  nearly  obsolete,  originating 
in  the  feast  of  tabernacles,  of  sacrificing  to  \"acina  at  the  liar- 
vest  home.  The  Papists  suhstitutcJ  St.  Bartholomew  for  (he 
heathen  godiless.  tpon  his  day,  the  harvest  being  completed, 
an  image" of  straw  was  carried  about,  called  the  corn,  or  Bar- 
tholomew, babv;  and  masters,  mistresses,  men,  and  maidens 
danced  and  rioted  together;  thus,  under  the  guise  of  liurmless 
joy,  much  evil  was  perpetrated. — Ed. 


130 


THE  GREATNESS  OF  THE  SOUL, 


sent  liere,  to  offer  willingly  unto  tliec;'  that  h,  for 
preparations  to  buikl  the  temple.  '  0  Lord  God,' 
saith  he,  '  keep  this  for  ever  in  the  imagination  of 
the  thoughts  of  the  heart  of  thy  people,  and  pre- 
ii.iic  their  heart  unto  thee.'  i  Ch.  xxix.  17,  is.  He 
knew  that  as  the  imagination  was  prepared,  so 
would  the  soul  be  moved,  whether  by  evil  or  good ; 
therefore  as  to  this,  he  prays  that  their  imaghia- 
tion  mi""ht  bo  engaged  always  with  a^jprehensions 
of  the  beauteousness  of  the  temple,  that  they  might 
always,  as  now,  offer  willingly  for  its  building. 

But,  as  I  said,  when  the  imagination  hath  thus 
set  forth  sin  to  the  rest  of  the  faculties  of  the  soul, 
they  are  presently  entangled,  and  fall  into  a  flame 
of  love  thereto ;  this  being  done,  it  follows  that  a 
purpose  to  pursue  this  motion,  till  it  be  brought 
unto  act,  is  the  next  thing  that  is  resolved  on. 
Thus  Esau,  after  he  had  conceived  of  that  profit 
that  would  accrue  to  him  by  murdering  of  his 
brother,  fell  the  next  way  into  a  resolve  to  spill 
Jacob's  blood.  And  Rebecca  sent  for  Jacob,  and 
said  unto  him,  'Behold,  thy  brother  Esau,  as  touch- 
ing thee,  doth  comfort  himself,  purposing  to  kill 
thee. '  Ge.  xxvii.  42.  Scc  also  Je.  xiix.  30.  Nor  is  this 
purpose  to  do  an  evil  without  its  fruit,  for  he 
comforted  himself  in  his  evil  purpose :  '  Esau,  as 
touching  thee,  doth  comfort  himself,  jyurpiosing  to 
kill  thee.' 

The  purpose,  therefore,  being  concluded,  in  the 
next  place  the  invention  is  diligently  set  to  work  to 
find  out  what  means,  methods,  and  ways,  will  be 
thought  best  to  bring  this  purpose  into  practice, 
and  this  motion  to  sin  into  action.  Esau  invented 
the  death  of  his  brother  when  his  father  was  to  be 
carried  to  his  grave.  Ge.  xxvU.  41.  David  purposed  to 
make  Uriah  father  his  bastard  child  by  making  of 
him  drunk.  2  Sa.  xi.  13.  Amnon  purposed  to  ravish 
Tamar,  and  the  means  that  he  invented  to  do  it 
were  by  feigning  himself  sick.  Absalom  purposed 
to  kill  Amnon,  and  invented  to  do  it  at  a  feast. 
2  Sa.  .xiii.  32.  Judas  purposed  to  sell  Christ,  and  in- 
vented to  betray  him  in  the  absence  of  the  people. 
Lu.  xxii.  3-<j.  The  Jews  purposed  to  kill  Paul,  and 
invented  to  entreat  the  judge  of  a  blandatiou*  to 
send  for  hun,  that  they  might  murder  him  as  he 
went.  Ac.  xxiii.  12-15. 

Tl'.us  you  see  how  sin  is,  iu  the  motion  of  it, 
handed  through  the  soul — first,  it  comes  into  the 
fancy  or  imagination,  by  which  it  is  so  presented 
to  the  soul,  as  to  inflame  it  with  desire  to  bring  it 
into  act ;  so  from  this  desire  the  soul  proceedeth  to 
a  purpose  of  eujuying,  and  from  a  purpose  of  enjoy- 
ing to  inventing  how,  or  by  what  means,  it  had 
best  to  attempt  the  accomplishing  of  it. 

But,  further,  when  the  soul  has  thus  far,  by  its 


•  'A  blandation,'  an  obsolete  word,  which  means  wheedlins 
flaltcriug  speeches,  soft  words. — Eu. 


wickedness,  pursued  the  motion  of  sin  to  bring  it 
into  action,  then  to  the  last  thing ;  to  wit,  to 
endeavours,  to  take  the  opportunity,  which,  by  the 
invention,  is  judged  most  convenient ;  so  to  endea- 
vours it  goes,  till  it  has  finished  sin,  and  finished, 
in  finishing   of  that,  its  own  fearful  damnation. 

•  Then  when  lust  hath  conceived,  it  bringeth  forth 
sin ;  and  sin,  when  it  is  finished,  bringeth  forth 
death.'  Ja.  i.  15. 

And  who  knows,  but  God  and  the  soul,  how 
many  lets,  hinderances,  convictions,  fears,  frights, 
misgivings,  and  thoughts  of  the  judgment  of 
God,  all  this  while  are  passing  and  repassing, 
turning  and  returning,  over  the  face  of  the  soul  ? 
how  many  times  the  soul  is  made  to  start,  look 
back,  and  tremble,  while  it  is  pursuing  the  plea- 
sure, profit,  applause,  or  preferment  that  sin,  when 
finished,  promiseth  to  yield  unto  the  soul  ?  for  God 
is  such  a  lover  of  the  soul,  that  he  seldom  lets  it 
go  on  in  sin,  but  he  cries  to  it,  by  his  Word  and 
providences,  'Oh!  do  not  this  abominable  thing 
that  I  hate !  '  Je.  xiiv.  4 ;  especially  at  first,  until 
it  shall  have  hardened  itself,  and  so  provoked  him 
to  give  it  up  in  sin-revenging  judgment  to  its  OAvn 
ways  and  doings,  which  is  the  terriblest  judgment 
under  heaven ;  and  this  brings  me  to  the  third 
thing,  the  which  I  now  will  speak  to. 

3.  As  the  soul  receives,  detains,  entertains,  and 
wilily  worketli  to  bring  sin  from  the  motion  into 
act,  so  it  abhorreth  to  be  controlled  and  taken  ofl' 
of  this  work — '  My  soul  loathed  them,'  says  God, 

•  and  their  soul  also  abhoiTed  me.'  Zcc.  xi.  8.  My 
soul  loathed  them,  because  they  were  so  bad ;  and 
their  souls  abhorred  me,  because  I  am  so  good. 
Sin,  then,  is  the  cause  of  the  loss  of  the  soid;  be- 
cause it  hath  set  the  soul,  or,  rather,  because  the 
soul  of  love  to  sin  hath  set  itself  against  God. 
'  Woe  unto  their  soul,  for  they  have  rewarded  evil 
unto  themselves. '  is.  iii.  9. 

[Through  sin  the  soul  sets  itself  against  God.] 

Tiiinl,  That  you  may  the  better  perceive  that 
the  soul,  through  sin,  has  set  itself  against  God,  I 
will  propose,  and  speak  briefly  to,  these  two  things  • 
—I.  The  law.     II.  The  gospel. 

I.  For  the  law.  God  has  given  it  for  a  rule  ot 
life,  either  as  written  in  their  natures,  or  as  inserted 
in  the  holy  Scriptures ;  I  say,  for  a  rule  of  life  to 
all  the  children  of  men.  But  what  have  men  done, 
or  how  have  they  carried  it  to  this  law  of  their 
Creator ;  let  us  see,  and  that  from  the  mouth  of 
God  himself.  1.  '  They  have  not  hearkened  unto 
my  words.'  Je.  vi.  19.  2.  '  They  have  forsaken  my 
law.'  Je.  Lx.  13.  3.  They  '  have  forsaken  me,  and 
have  not  kept  my  law.' Jc.  xvi.  11.  4.  They  have 
not  'walked  in  my  law,  nor  in  my  statutes.' 
Je.  xiiv.  4.  5.  'Her  priests  have  violated  my  law.' 
Eze.  xxii.  2G.     G.   And,  saitli  God,  '  I  have  written  to 


AND  UNSPEAKABLEXESS  OF  THE  LOSS  THEREOF. 


131 


him  the  great  things   of  ni}'  law,  hut   they  were 
counted  as  a  strange  tiling.'  Ho.  vm.  12. 

No^Y,  whence  shoukl  all  this  disobedience  arise  ? 
Not  from  the  unreasonableness  of  the  command- 
ment, but  from  the  opposition  that  is  lodged  in 
tlie  soul  against  God,  and  the  enmity  that  it 
entertains  against  goodness.  Hence  the  apostle 
speaks  of  the  enmity,  and  says,  that  men  are  ene- 
mies in  their  minds,  their  souls,  as  is  manifest  by 
wicked  works.  Coi.  i.  21.  This,  if  men  Avent  no  fur-  I 
ther,  must  needs  be  highly  provoking  to  a  just  and  ' 
holy  God ;  yea,  so  highly  offensive  is  it,  that,  to  I 
show  the  heat  of  his  anger,  he  saith,  '  Indignation 
and  wrath,  tribulation  and  anguish,  upon  every 
soul  of  man  that  doeth  evil,'  and  this  evil  with  a 
witness,  '  of  the  Jew  first,  and  also  of  the  Gen- 
tile,' that  doth  evil.  Ro.  h.  8,  9.  That  breaketh  the 
law ;  for  that  evil  he  is  crying  out  against  now. 
But, 

IT.  To  speak  of  the  gospel,  and  of  the  carriage 
of  sinful  souls  towards  God  under  that  dispensa- 
tion. 

The  gospel  is  a  revelation  of  a  sovereign  remedy, 
provided  by  God,  through  Christ,  for  the  health 
and  salvation  of  those  that  have  made  themselves 
objects  of  wrath  by  the  breach  of  the  law  of  works  ; 
this  is  manifest  by  all  the  Scripture.  But  how 
doth  the  soul  carry  it  towards  God,  when  he  offer- 
oth  to  deal  with  it  under  and  by  this  dispensation 
of  grace  ?  Why,  just  as  it  carried  it  under  the 
law  of  works ;  they  oppose,  they  contradict,  they 
blaspheme,  and  forbid  that  this  gospel  be  men- 
tioned. Ac.  2dii.  45 ;  xv-ii.  6.  What  higher  affront  or 
contempt  can  be  offered  to  God,  and  what  greater 
disdain  can  be  shown  against  the  gospel  ?  2Ti.  ii.  25. 
1  Th.  u.  14-16.  Yet  all  this  the  poor  soul,  to  its  own 
■wrong,  offereth  against  the  way  of  its  own  salva- 
tion ;  as  it  is  said  in  the  Word  of  truth,  '  He  that 
sinnetli  against  me  wrongetb  his  own  soul:  all 
they  that  hate  me  love  death.'  Pr.  viii.  so. 

But,  fui-ther,  the  soul  despiseth  not  the  gospel 
in  that  revelation  of  it  only,  but  the  great  and  chief 
bringer  thereof,  with  the  manner,  also,  of  his  bring- 
ing of  it.  The  Bringer,  the  great  Bringer  of  the 
gospel,  is  the  good  Lord  Jesus  Christ  himself;  he 
came  and  preached  peace  to  them  that  the  law 
proclaimed  war  against ;  he  '  came  and  preached 
peace  to  them  that  were  afar  off,  and  to  them  that 
were  nigh.'  Ep.  ii.  17.  And  it  is  worth  your  obser- 
vation to  take  notice  how  he  came,  and  that  was, 
and  still  is,  as  he  is  set  forth  in  the  word  of  the 
gospel ;  to  wit,  first,  as  making  peace  himself  to 
God  for  us  in  and  by  the  blood  of  his  cross;  and 
then,  as  bearing  (as  set  out  by  the  gospel)  the  very 
characters  of  his  sufferings  before  our  faces  in 
every  tender  of  the  gospel  of  his  grace  unto  us. 
And  to  touch  a  little  upon  the  dress  in  which,  by 
the  gospel,  Christ  presenteth  himself  unto  us  while 


he   offereth   unto   sinful  soids   his   peace,  by  the 
tenders  thereof. 

] .  He  is  set  forth  as  born  for  us,  to  save  our 
Bouls.  Is.  is.  6.  Lu.  ii.  9-12.  2.  He  is  sct  forth  before 
us  as  bearing  of  our  sins  for  us,  and  suffering  God's 
wrath  for  us.  i  Co.  xv.  3.  Ga.  iil.  ix  3.  He  is  set  forth 
before  us  as  fulfilling  the  law  for  us,  and  as  bringing 
of  everlasting  righteousness  to  us  for  our  covering. 

Eo.  X.  4.    Da.  ix.  24. 

Again,  as  to  the  manner  of  his  working  out  the 
salvation  of  sinners  for  them,  that  they  might  have 
peace  and  joy,  and  heaven  and  glory,  for  ever. 
(1.)  He  is  set  forth  as  sweating  of  blood  while  he 
was  in  his  agon}',  wrestling  with  the  thoughts  of 
death,  Avhich  he  was  to  suffer  for  our  sins,  that  he 
might  save  the  soid.  i.n.  xxii.  44.  (2.)  He  is  set  forth 
as  crying,  weeping,  and  mourning  under  the  lashes 
of  justice  that  he  put  himself  under,  and  was  will- 
ing to  bear  for  our  sins.  He.  v.  7.  (3.)  He  is  set 
foi-th  as  betrayed,  apprehended,  condemned,  spit 
on,  scourged,  buffeted,  mocked,  crowned  with 
thorns,  crucified,  pierced  with  nails  and  a  spear, 
to  save  the  soul  from  being  betrayed  by  the  devil 
and  sin ;  to  save  it  from  being  apprehended  by 
justice,  and  condemned  by  the  law;  to  saA"e  it 
from  being  spit  on,  in  a  way  of  contempt,  by  holi- 
ness ;  to  save  it  from  being  scourged  with  guilt  of 
sins,  as  vv-ith  scorpions  ;  to  save  it  from  being  con- 
tinually buffeted  by  its  own  conscience ;  to  save  it 
from  being  mocked  at  by  God ;  to  save  it  from 
being  crowned  with  ignominy  and  shame  for  ever ; 
to  save  it  from  dying  the  second  death ;  to  save  it 
from  wounds  and  grief  for  ever. 

Dost  thou  understand  me,  sinful  soul  ?  He 
wrestled  with  justice,  that  thou  mightcst  have 
rest;  he  wept  and  mourned,  that  thou  mightest 
laugh  and  rejoice ;  he  was  betrayed,  that  thou 
mightest  go  free;  was  apprehended,  that  thou 
mightest  escape;  he  Avas  condemned,  that  thou 
mightest  be  justified;  and  was  killed,  that  thou 
mightest  live  ;  he  Avore  a  croAvn  of  thorns,  that 
thou  mightest  Avear  a  crown  of  glory ;  and  Avas 
nailed  to  the  cross,  Avith  his  arms  Avide  open,  to 
shoAv  Avith  Avhat  freeness  all  his  merits  shall  be 
bestoAved  on  the  coming  soul ;  and  hoAV  heartil}-  he 
will  receive  it  into  his  bosom ! 

Further,  all  this  he  did  of  mere  good  will,  and 
offereth  the  benefit  thereof  unto  thee  freely  ;  yea, 
he  Cometh  unto  thee,  in  the  AA'ord  of  the  gospel, 
Avith  the  blood  running  doAvu  from  his  head  upon 
his  face,  Avith  his  tears  abiding  upon  his  cheeks, 
with  the  holes  as  fresh  in  his  hands  and  his  feet, 
and  as  w  ith  the  blood  still  bubbling  out  of  his  side, 
to  pray  thee  to  accept  of  the  benefit,  and  to  be 
reconciled  to  God  thereby.  2  Co.  v.  But  Avhat  saith 
the  sinful  soul  to  this  ?  I  do  not  ask  what  he 
saith  with  his  lips,  for  he  will  assuredly  flatter 
God  with  his  mouth ;  but  Avhat   doth  his  actions 


132 


THE  GREATNESS  OF  THE  SOUL, 


and  carnages  Jcclare  as  to  liis  acceptance  of  this 
incomparable  Lenefit  ?  For  '  a  Avicked  man  speak- 
cth  with  liis  feet,  and  teacheth  with  Jiis  fingers.' 
I'r.  vi.  12, 13.  With  his  feet — that  is,  by  the  way 
he  goeth ;  and  with  his  fingers — that  is,  by  his 
acts  and  doings.  So,  then,  what  saith  he  by  his 
goings,  by  his  acts  and  doings,  unto  this  incom- 
jiarable  benefit,  tluis  brouglit  urito  liim  from  the 
Father,  by  his  only  Son,  Jesus  Christ  ?  What 
saith  he  ?  Wliy,  he  saith  that  he  doth  not  at  all 
reo-ard  this  Christ,  nor  value  the  gi-ace  thus  ten- 
dered unto  him  in  the  gospel. 

1.  lie  saith,  that  he  rcgardeth  not  this  Christ, 
that  he  seeth  nothing  in  him  wh}"^  he  should  admit 
him  to  be  entertained  in  his  affections.  Therefore 
the  prophet,  speaking  in  the  person  of  sinners,  says, 
*  He  (Christ)  hath  no  form  nor  comeliness,  and 
when  we  shall  see  him,  there  is  no  beauty  that  we 
should  desire  him;'  and  then  adds,  to  show  what 
he  meaneth  by  his  thus  speaking,  saying,  '  he  is  de- 
spised and  rejected  of  men.'  is.  lUi.  2,  3.  All  this  is 
spoken  with  reference  to  his  person,  and  it  was 
eminently  fulfilled  upon  him  in  the  days  of  his  flesh, 
when  he  was  hated,  maligned,  and  persecuted  to 
death  by  sinners ;  and  is  still  fulfilled  in  the  souls 
of  sinners,  in  that  they  cannot  abide  to  think  of 
hira  with  thoughts  that  have  a  tendency  in  them 
to  separate  them  and  their  lusts  asunder,  and  to 
the  making  of  them  to  embrace  him  for  their  dai'- 
ling,  and  the  taking  up  of  their  cross  to  follow  him. 
All  this  sinners  speak  out  with  loud  voices,  in  that 
they  stop  their  ears  and  shut  their  eyes  as  to  him, 
but  open  them  wide  and  hearken  diligently  to  any- 
thing that  pleaseth  the  flesh,  and  that  is  a  nursery 
to  sin.     But, 

2.  As  they  despise,  and  reject,  and  do  not 
regard  his  person,  so  they  do  not  value  the  grace 
that  he  tendereth  unto  them  by  the  gospel ;  this  is 
plain  by  that  indifiierency  of  spirit  that  always 
attends  them  when,  at  any  time,  they  hear  thereof, 
or  when  it  is  presented  unto  them. 

I  may  safely  say,  that  the  most  of  men  who  are 
concerned  in  a  trade,  will  be  more  vigilant  in  deal- 
ing with  a  twelvepcmiy  customer  than  they  will 
be  with  Christ  when  he  comes  to  make  unto  them, 
by  the  gospel,  a  tender  of  the  incomparable  grace 
of  God.  Hence  they  are  called  fools,  because  a 
price  is  put  into  their  liands  to  get  wisdom,  and 
they  have  no  heart  unto  it.  Pr.  xvii.  ig.  And  hence, 
again,  it  is  that  that  bitter  complaint  is  made,  '  But 
my  people  would  not  hearken  to  my  voice ;  and 
Israel  would  none  of  me.'  Pa.  kx.xi.  n.  Now,  these 
things  being  found,  as  practised  by  the  souls  of 
sinners,  must  needs,  after  a  wonderful  manner,  pro- 
voke ;  wherefore,  no  marvel  that  the  heavens  are 
bid  to  be  astonished  at  this,  and  that  damnation 
shall  seize  upon  the  soul  for  this.  Je.  a. 

And,  indeed,  the  soul  that  doth  thus  by  prac- 


tice, though  with  his  mouth — as  who  doth  not  ? — 
he  shall  show  much  love,  he  doth,  interpretatively, 
say  these  things: — - 

(1.)  That  he  lovetli  sin  better  than  grace,  and 
darkness  better  than  light,  even  as  our  Lord  Jesus 
Christ  hath  showed,  '  And  this  is  the  condemna- 
tion, that  light  is  come  into  the  Avorld,  and  men 
loved  darkness  more  than  light  (as  is  manifest), 
because  their  deeds  were  evil. '  jo.  m.  lo. 

(2.)  They  do,  also,  by  their  thus  rejecting  of 
Christ  and  grace,  say,  that  for  what  the  law  can  do 
to  them,  they  value  it  not ;  they  regard  not  its 
thundering  threatenings,  nor  will  they  shrink  when 
they  come  to  endure  the  execution  thereof;  where- 
fore God,  to  deter  them  from  such  bold  and  des- 
perate ways,  that  do,  interpretatively,  fully  declare 
that  they  make  such  desperate  conclusions,  insinu- 
ates that  the  burden  of  the  curse  thereof  is  intoler- 
able, saying,  '  Can  thine  heart  endure,  or  can 
thine  hands  be  strong,  in  the  days  that  I  shall  deal 
witli  thee  ?     I,  the  Lord,  have  spoken  it,  and  will 

do  ^<.'  Eze.  xiii.  14. 

(3.)  Yea,  by  their  thus  doing,  they  do  as  good 
as  say  that  they  will  run  the  hazard  of  a  sentence 
of  death  at  the  day  of  judgment,  and  that  they 
will,  in  the  meantime,  join  issue,  and  stand  a  trial 
at  that  day  with  the  great  and  terrible  God.  What 
else  means  their  not  hearkening  to  him,  their 
despising  of  his  Son,  and  the  rejecting  of  his 
grace ;  yea,  I  say  again,  what  else  means  their 
slighting  of  the  curse  of  the  law,  and  their  choos- 
ing to  abide  in  their  sins  till  the  day  of  death  and 
judgment  ?  And  thus  I  have  showed  you  the 
causes  of  the  loss  of  the  soul ;  and,  assuredly, 
these  things  are  no  fables. 

Objection.  But  some  may  object,  and  say.  But  you 
denounce  all  against  the  soul ;  the  soul,  as  if  the 
body  were  in  no  fault  at  all ;  or,  as  if  there  were 
no  punishment  assigned  for  the  body. 

Answer  1.  The  soul  must  be  the  part  punished, 
because  the  soul  is  that  which  sins.  '  Every  sin 
that  a  man  doeth  is  without  the  body,'  fornication 
or  adultery  excepted,  i  Co.  vi.  is.  '  Is  Avithout  the 
body;'  that  is,  as  to  the  wilily  inventing,  contriv- 
ing, and  finding  out  ways  to  bring  the  motions  of 
sin  into  action.  For,  alas !  what  can  the  body  do 
as  to  these  ?  It  is  in  a  manner  wholly  passive ; 
yea,  altogether  as  to  the  lusting  and  purposing  to 
do  the  wickedness,  excepting  the  sin  before  ex- 
cepted ;  ay,  and  not  excepting  that,  as  to  the  rise 
of  that  sin ;  fur  even  that,  with  all  the  rest,  ariseth 
and  proceedeth  out  of  the  heart — the  soul ;  '  For 
from  within,  out  of  the  heart  of  men,  proceed  evil 
thoughts,  adulteries,  fornications,  murders,  thefts, 
covetousness,  wickedness,  deceit,  lasciviousness, 
an  evil  eye,  blasphemy,  pride,  foolishness :  all  these 
evil  things  come  from  within,  and  defile  the  man.' 
Jiar.  vii.  21-23.     That  is,  the  outward  man.     But  a 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF, 


133 


difference  must  always  be  put  betwixt  ilefiling  and 
being  defiled,  tbat  which  defileth  being  the  worst ; 
not  but  that  the  body  shall  have  its  share  of  judg- 
ment, for  body  and  soul  must  be  destroyed  in  hell. 
Lu.  xii.  4,  5.  Mat.  x.  28.  The  body  as  the  instrument, 
the  soul  as  the  actor ;  but  oh !  the  soul,  the  soul, 
the  soul  is  the  sinner;  and,  therefore,  the  soul, 
as  the  principal,  must  be  punished. 

And  that  God's  indignation  burnetii  most  ao-ainst 
the  soul  appears  in  that  death  hath  seized  upon 
every  soul  already ;  for  the  Scripture  saith,  that 
every  natural  or  unconverted  man  is  dead.  Ep.  ii.  1-3. 
Dead !  How  ?  Is  his  body  dead  ?  No,  verily ; 
his  body  liveth,  but  his  soul  is  dead.  1  Ti.  v.  6. 
Dead!  But  with  what  death?  Dead  to  God, 
and  to  all  things  gospelly  good,  by  reason  of  that 
benumbing,  stupifying,  and  senselessness,  that,  by 
God's  just  judgment  for  and  by  sin,  hath  swallowed 
up  the  soul.  Yea,  if  you  observe,  you  shall  see 
that  the  soul  goeth  first,  or  before,  in  punishment, 
not  only  by  what  has  been  said  already,  in  that 
the  soul  is  first  made  a  partaker  of  death,  but  in 
that  God  first  deals  with  the  soul  by  convictions, 
yea,  and  terrors,  perhaps,  while  the  body  is  well ; 
or,  in  that  he  giveth  up  the  soul  to  judicial  hard- 
ness and  further  blindness,  while  he  leaveth  the 
body  to  do  his  office  ill  the  world ;  yea,  and  also 
when  the  day  of  death  and  dissolution  is  come, 
the  body  is  spared,  while  the  soul  is  tormented  in 
unutterable  torment  in  hell.  And  so,  1  say,  it 
shall  be  spared,  and  the  clods  of  the  valley  shall 
be  sweet  unto  it,  while  the  soul  mourneth  in  hell 
for  sin.  It  is  true,  at  the  day  of  judgment, 
because  that  is  the  last  and  final  judgment  of  God 
on  men,  then  the  body  and  soul  shall  be  re-united,  '• 
or  joined  together  again,  and  shall  then,  together, 
partake  of  that  recompence  for  their  wickedness 
which  is  meet.  When  I  say,  the  body  is  spared 
and  the  soul  tormented,  1  mean  not  that  the  body 
is  not  then,  at  death,  made  to  partake  of  the 
wages  of  sin,  'for  the  Avages  of  sin  is  death.' 
Uo.  vi.  23.  But  I  mean,  the  body  partakes  tlien  but 
of  temporal  death,  which,  as  to  sense  and  feeling, 
is  sometimes  over  presently,  and  then  resteth  in 
the  grave,  while  the  soul  is  tormenting  in  hell. 
Yea,  and  why  is  death  suffered  to  slay  the  body  ? 
I  dare  say,  not  chiefly  for  that  the  indignation  of 
God  most  burnetii  against  the  bod}' ;  but  the  body 
being  the  house  for  the  soul  in  this  world,  God 
even  pulls  down  this  body,  that  the  soul  may  be 
stript  naked,  and  being  stript,  may  be  carried  to 
j^rison,  to  the  place  where  damned  souls  arc,  there 
to  suft'er  in  the  beginning  of  suffering,  that  pun- 
ishment that  will  be  endless. 

Answer  2.  Therefore,  the  soul  must  be  the  part 
most  sorely  punished,  because  justice  must  be  dis- 
tributed with  equity.  God  is  a  God  of  knowledge 
and  judgment;  by  him  actions  are  weighed ;  ac- 


tions in  order  to  judgment.  1  Sa.  iL  Now,  by 
weighing  of  actions,  since  he  finds  the  soul  to  have 
the  deepest  hand  in  sin  ;  and  he  says  that  he 
hath  so,  of  equity  the  soul  is  to  bear  the  burden 
of  punishment.  '  Shall  not  the  Judge  of  all  the 
earth  do  right'  in  his  famous  distributing  of  judg- 
ment ?  Ge.  xvui.  25.  '  lie  will  not  lay  upon  man  more 
than  rigid,  that  he  should  enter  into  judgment  witli 
God.'  Jobxxxiv.  23.  The  soul,  siucc  deepest  in  sin, 
shall  also  be  deepest  in  punishment.  '  Shall  one 
man  sin,'  said  Moses,  'and  wilt  thou  be  wroth 
with  all  the  congregation  ?' Nu.  xvi.  22.  He  pleads 
here  for  equity  in  God's  distributing  of  judgment; 
yea,  and  so  exact  is  God  in  the  distribution  thereof, 
that  he  will  not  punish  heathens  so  as  he  will  pun- 
ish Jews;  wherefore  he  saith,  '  Of  the  Jew  first,' 
or  chiefly,  '  and  also  of  the  Gentile.'  Ko.  ii.  9.  Yea, 
in  hell  he  has  prepared  several  degrees  of  punisli- 
ment  for  the  several  sorts  or  degrees  of  ofi'enders ; 
And  some  '  shall  receive  greater  damnation. '  Lu.  xi.  47. 
And  will  it  not  be  unmeet  for  lis  to  think,  since 
God  is  so  exact  in  all  his  doings,  that  he  will, 
without  his  weights  and  measures,  give  to  suul 
and  body,  as  I  may  say,  carelessly,  not  severally, 
their  punishments,  according  to  the  desert  and 
merit  of  each  ? 

Answer  3.  The  punishment  of  the  soul  in  hell 
must  needs,  to  be  sure,  as  to  degree,  difl'er  from 
the  punishment  of  the  body  there.  When  I  say, 
differ,  I  mean,  must  needs  be  greater,  whether  the 
body  be  punished  with  the  same  fire  with  the  soul, 
or  fire  of  another  nature.  If  it  be  punished  with 
the  same  fire,  yet  not  in  the  same  way ;  for  the 
fire  of  guilt,  with  the  apprehensions  of  indignation 
and  wrath,  are  most  properly  felt  and  apprehended 
by  the  soul,  and  by  the  body  by  virtue  of  its  union 
with  the  soul ;  and  so  felt  by  the  body,  if  not  only, 
yet,  I  think,  mostly,  by  way  of  sympathy  with 
the  soul ;  and  the  cause,  we  say,  is  woi'se  than  the 
disease ;  and  if  the  wrath  of  God,  and  the  appre- 
hensions of  it,  as  discharging  itself  for  sin,  and  the 
breach  of  the  law,  be  that  with  which  the  soul  is 
punished,  as  sure  it  is ;  then  the  body  is  pun- 
ished by  the  efll"ects,  or  by  those  influences  that  the 
soul,  in  its  torments,  has  upon  the  body,  by  virtue 
of  that  great  oneness  and  union  that  is  bctweea 
them. 

But  if  there  be  a  punishment  prepared  for  the 
bodv  distinct  in  kind  from  that  which  is  prepared 
for  the  soul,  yet  it  must  be  a  punishment  inferior 
to  that  which  is  prepai'ed"  for  the  soul ;  not  that 
the  soul  and  body  shall  be  severed,  but,  being 
made  of  things  distinct,  their  punishments  will  bo 
by  that  which  is  most  suitable  to  each.  I  say,  it 
must  be  inferior,  because  nothing  can  be  so  hot,  so 
tormenting,  so  intolerably  insupportable,  as  the 
quickest  apprehensions  of,  and  the  immediate  sink- 
ing under,  that  guilt  and  indignation  that  is  propor^ 


134 


THE  GREATNESS  OF  THE  SOUL, 


tionaljlc  to  the  offence.  SIioulcI  all  the  wood,  anil 
hrirastone,  and  conibiistihlc  matter  on  earth  be 
gathered  together  for  the  tormenting  of  one  body, 
yet  that  cannot  yield  that  torment  to  that  which 
the  sense  of  guilt  and  burning-hot  ap])lication  of 
the  miii'hty  indignation  of  God  will  do  to  the  soul ; 
yea,  suppose  the  fire  wherewith  the  body  is  tor- 
mented in  hell  should  be  seven  times  hotter  than 
any  of  our  fire  ;  yea,  suppose  it,  again,  to  be  seven 
times  hotter  than  that  which  is  seven  times  hotter 
than  ours,  yet  it  must,  suppose  it  be  but  created 
fire,  be  infinitely  short,  as  to  tormenting  opei'a- 
tions,  of  the  unspeakable  wrath  of  God,  when  in 
the  heat  thereof  he  applieth  it  to,  and  doth  punish, 
the  soul  for  sin  in  hell  therewith.  So,  then, 
wliether  the  body  be  tormented  with  the  same  fire 
wlierewith  the  soul  is  tormented,  or  whether  the 
fire  be  of  another  kind,  yet  it  is  not  possible  that 
it  should  bear  the  same  punishment  as  to  degree, 
liecause,  or  for  the  causes  that  I  have  showed. 
Nor,  indeed,  is  it  meet  it  should,  because  the  body 
lias  not  sinned  so,  so  grievously  as  the  soul  has 
done ;  and  God  proportioneth  the  punishment 
suitable  to  the  offence. 

Answer  4.  With  the  soul  by  itself  are  the  most 
quick  and  suitable  apprehensions  of  God  and  his 
M-rath  ;  wherefore,  that  must  needs  be  made  par- 
taker of  the  sorest  punishment  in  hell ;  it  is  the 
soul  that  now  is  most  subtle  at  discerning,  and 
it  is  the  soul  that  will  be  so ;  then  conscience, 
memory,  understanding,  and  mind ;  these  will  be 
the  seat  of  torment,  since  the  understanding  will 
let  wrath  immediately  upon  these,  from  what  it 
apprehends  of  that  wrath ;  conscience  will  let  in 
the  wrath  of  God  immediately  upon  these,  from 
what  it  fearfully  feels  of  that  wrath ;  the  memory 
will  then,  as  a  vessel,  receive  and  retain  up  to  the 
brim  of  this  wrath,  even  as  it  receiveth  by  the 
understanding  and  conscience,  the  cause  of  this 
wrath,  and  considers  of  the  durableness  of  it ;  so, 
then,  the  soul  is  the  seat  and  receiver  of  wrath, 
even  as  it  was  the  receiver  and  seat  of  sin ;  here, 
then,  is  sin  and  wrath  upon  the  soul,  the  soul  in 
the  body,  and  so  soul  and  liody  tormented  in  hell 
fire. 

Answer  5.  The  soul  will  be  most  tormented, 
because  strongest;  the  biggest  burden  must  lie 
upon  the  strongest  part,  especially  since,  also,  it 
is  made  capable  of  it  by  its  sin.  The  soul  must 
l)ear  its  own  punishment,  and  a  great  part  of  the 
body's  too,  forasmuch  as,  so  far  as  apprehension 
goes,  the  soul  will  be  quicker  at  that  work  than 
the  body.  The  body  will  have  its  punishment  to 
lie  mostly  in  feeling,  but  the  soul  in  feeling  and 
apprehending  both.  True,  the  body,  by  the  help 
cf  the  soul,  will  see  too,  but  the  soul  will  see  yet 
abundantly  further.  And  good  reason  that  the 
soul  should  bear  part  of  the  punishment  of  the 


body,  because  it  was  through  its  allurements  that 
the  body  yielded  to  help  the  soul  to  sin.  The 
devil  presented  sin,  the  soul  took  it  by  the  body, 
and  now  devil,  and  soul,  and  body,  and  all  must  be 
lost,  cast  away ;  that  is,  damned  in  hell  for  sin ; 
but  the  soul  must  be  the  burden  bearer. 

Objection.  But  you  may  say,  Doth  not  this  give 
encouragement  to  sinners  to  give  way  to  the  body 
to  be  in  all  its  members  loose,  and  vain,  and  wicked, 
as  instruments  to  sin  ? 

Ansioer.  No;  forasmuch  as  the  body  shall  also 
have  his  share  in  punishment.  For  though  I 
have  said  the  soul  shall  have  more  punishment 
than  the  body,  yet  I  have  not  said,  that  the  body 
shall  at  all  be  eased  by  that;  no,  the  body  will 
have  its  due.  And  for  the  better  making  out  of 
my  answer  further,  consider  of  these  following 
particulars : — 

(1.)  The  body  will  be  the  vessel  to  hold  a  tor- 
mented soul  in  ;  this  will  be  something ;  therefore 
man,  damned  man,  is  called  a  vessel  of  wrath,  a 
vessel,  and  that  in  both  body  and  soul.  Ro.  ix.  22. 
The  soul  receiveth  wrath  into  itself,  and  the  body 
holdeth  that  soul  that  has  thus  received,  and  is 
tormented  with,  this  wrath  of  God.  Now  the  body 
being  a  vessel  to  hold  this  soul  that  is  thus  pos- 
sessed with  the  wrath  of  God,  must  needs  itself  be 
afllicted  and  tormented  with  that  torment,  because 
of  its  tmion  with  the  body ;  therefore  the  Holy 
Ghost  saith,  'His  flesh  upon  him  shall  have  pain, 
and  his  soul  within  him  shall  mourn.'  Job  xiv.  22. 
Both  shall  have  their  torment  and  misery,  for  that 
both  joined  hand  in  hand  in  sin,  the  soul  to  bring 
it  to  the  birth,  and  the  body  to  midwife  it  into  the 
world ;  therefore  it  saith  again,  with  reference  to 
the  body,  '  Let  the  curse  come  into  his  bowels  like 
water,  and  like  oil  into  his  bones.'  Letitbetmto 
him  as  the  garment  ivhich  covereth  him,  and  for  a 
girdle,  &c.  Ps.  dx.  17—19.  The  body,  then,  will  be 
tormented  as  well  as  the  soul,  by  being  a  vessel  to 
hold  that  soul  in  that  is  now  possessed  and  dis- 
tressed with  the  unspeakable  wrath  and  indignation 
of  the  Almighty  God,  and  this  will  be  a  great  deal, 
if  you  consider, 

(2.)  That  the  body,  as  a  body,  will,  by  reason  of 
its  union  with  the  soul,  be  as  sensible,  and  so  as 
capable  in  its  kind,  to  receive  correction  and  tor- 
ment as  ever,  nay,  I  think  more ;  for  if  the  quick- 
ness of  the  soul  giveth  quickness  of  sense  to  the 
body,  as  in  some  case,  at  least,  I  am  apt  to  think  it 
doth,  then  forasmuch  as  the  soul  will  now  be  most 
quick,  most  sharp  in  apprehension,  so  the  body, 
by  reason  of  union  and  sympathy  with  the  soul, 
will  be  most  quick  and  most  sharp  as  to  sense. 
Indeed,  if  the  body  should  not  receive  and  retain 
sense,  yea,  all  its  senses,  by  reason  of  its  being  a 
vessel  to  hold  the  soid,  the  torment  of  the  soul 
could  not,  as  torment,  be  ministered  to  the  body,  no 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


135 


more  than  the  fire  tormented  the  king  of  Babylon's 
furnace.  r>a.  m.  Or  than  the  king  of  Moab's  lime 
kiln  was  afflicted  because  the  king  of  Edom's  bones 
were  burnt  to  lime  therein.  Am.  ii.  i.  But  now  the 
body  has  received  again  its  senses,  now  therefore 
it  must,  yea,  it  cannot  choose  but  must  feel  that 
wrath  of  God  that  is  let  out,  yea,  poured  out  like 
floods  of  water  into  the  soul.*  Remember  also, 
that  besides  what  the  body  receiveth  from  the  soul 
by  reason  of  its  union  and  sympathy  therewith, 
there  is  a  punishment,  and  instruments  of  punish- 
ment, though  I  will  not  pretend  to  tell  you  exactly 
what  it  is,  prepared  for  the  body  for  its  joining 
with  the  soul  in  sin,  therewith  to  be  punished  ;  a 
punishment,  I  say,  that  shall  fall  immediately  upon 
the  body,  and  that  such  an  one  as  will  most  fitly 
suit  with  the  nature  of  tlie  body,  as  wrath  and 
guilt  do  most  fitly  suit  the  nature  of  the  soul. 

(3.)  Add  to  these,  the  durable  condition  that  the 
body  in  this  state  is  now  in  with  the  soul.  Time 
was  when  the  soul  died,  and  the  body  lived,  and 
tliat  the  soul  was  tormented  wliile  the  body  slept 
and  rested  in  the  dust ;  but  now  these  things  are 
past;  for  at  the  day  of  judgment,  as  I  said,  these 
two  shall  be  re-united,  and  that  which  once  did 
separate  them,  be  destroyed ;  then  of  necessity  they 
must  abide  together,  and,  as  together,  abide  the 
punishment  prepared  for  them  ;  and  this  will 
greaten  the  torment  of  the  body. 

Death  was  once  the  wages  of  sin,  and  a  grievous 
curse  ;  but  might  the  damned  meet  with  it  in  hell, 
they  would  count  it  a  mercy,  because  it  would 
separate  soul  and  body,  and  not  only  so,  but  take 
away  all  sense  from  the  body,  and  make  it  incap- 
able of  sufi"ering  torment ;  yea,  I  will  add,  and  by 
that  means  give  the  soul  some  ease ;  for  without 
doubt,  as  the  torments  of  the  soul  extend  them- 
selves to  the  body,  so  the  torments  of  the  body 
extend  themselves  to  the  soul ;  nor  can  it  be  other- 
wise, because  of  union  and  sympathy.  But  death, 
natural  death,  shall  be  destroyed,  and  there  shall 
be  no  more  natural  death,  no,  not  in  hell,  i  Co.  xv.  26. 
And  now  it  shall  happen  to  men,  as  it  hath  done 
in  less  and  inferior  judgments.  They  shall  seek 
death,  and  desire  to  die,  and  death  shall  not  be 
found  by  them,  job  iu.  21 ;  Uc.  ix.  b.  Thus  therefore 
they  must  abide  togetlier ;  death  that  used  to 
separate  them  asunder  is  now  slain — 1.  Because  it 
was  an  enemy  in  keeping  Christ's  body  in  the 
grave ;  and,  2.  Because  a  triend  to  carnal  men  in 
tliat,  though  it  was  a  punishment  in  itself,  yet 
wiiile  it  lasted  and  had  dominion  over  the  body  of 
the  wicked,  it  hindered  them  of  that  great  and  just 

*  Knowing  the  certainty  that  this  wrath  to  the  uttermost 
will  be  poured  out,  our  blessed  Lord  exhorts  all  to  '  fear  God, 
who  is  able  to  destroy  both  body  and  soul  in  liell.'  In  that 
doleful  pit,  the  sold,  re-united  to  the  body,  will  suffer  under  the 
outpourings  of  Divine  wrath. — J^Iason. 


judgment  which  for  sin  was  due  unto  them :  and 
this  is  the  third  discovery  of  the  manner  and  way 
of  punishing  of  the  body.     But, 

(4.)  There  will  then  be  such  things  to  be  seen 
and  heard,  which  the  eye  and  the  ear — to  say  no 
more  than  has  been  said  of  the  sense  of  feeling — 
will  see  and  hear,  that  will  greatly  aggravate  the 
punishment  of  the  body  in  hell ;  for  though  the  eye 
is  the  window^  and  the  ear  a  door  for  the  soul  to 
look  out  at,  and  also  to  receive  in  by,  yet  whatever 
goeth  in  at  the  ear  or  the  eye  leaves  influence  upon 
the  body,  whether  it  be  that  which  the  soul  delight- 
eth  in,  or  that  which  the  soul  abhorreth  ;  for  as 
the  eye  aifecteth  the  heart,  or  soul.  La.  in.  51,  so  the 
eye  and  ear,  by  hearing  and  beholding,  doth  oft- 
times  afilict  the  body.  •  When  I  heard,  my  belly 
trembled  -  rottenness    entered    into    my    bones.' 

Hab.  iii.  IG. 

Now,  I  say,  as  the  body  after  its  resurrection, 
to  damnation,  to  everlasting  shame  and  contempt, 
Da.  xii.  2 ;  Jn.  v.  29,  will  receive  all  its  senses  again,  so 
it  will  have  matter  to  exercise  them  upon,  not  only 
to  the  letting  into  the  soul  those  aggravations  whicli 
they  by  hearing,  feeling,  and  seeing  are  capable  to 
let  in  thither,  but,  I  say,  they  will  have  matter  and 
things  to  exercise  themselves  upon  for  the  helping- 
forward  of  the  torment  of  the  body.  Under  tem- 
poral judgments  of  old,  the  body  as  well  as  the 
soul  had  no  ease,  day  nor  night,  and  that  not  only 
by  reason  of  what  was  felt,  but  by  reason  of  what 
was  heard  and  seen.  *  In  the  morning  thou  shalt 
say,  Would  God  it  were  even  !  and  at  even  thou 
shalt  say,  Would  God  it  were  morning ! '  De.  xxNiii.  67. 
1 .  '  For  the  fear  of  thine  heart,  wherewith  thou 
shalt  fear ; '  2.  *  And  for  the  sight  of  thine  eyes, 
Avhich  thou  shalt  see.'  Nay,  he  tells  them  a  little 
before,  that  they  should  be  mad  for  the  sight  of 
their  eyes  which  they  should  see.  ver.  si. 

See  !  why,  what  shall  they  see  ?  Why,  them- 
selves in  hell,  with  others  like  them ;  and  tliis  will 
be  a  torment  to  their  body.  There  is  bodily  tor- 
ment, as  I  said,  ministered  to  the  body  by  the 
senses  of  the  body.  What  think  you  ?  If  a  man 
saw  himself  in  prison,  in  irons,  upon  the  ladder, 
with  the  rope  about  his  neck,  would  not  this  lie 
distress  to  the  body,  as  well  as  to  the  mind  ?  To 
the  body,  doubtless.  Witness  the  heavy  looks, 
the  shaking  legs,  trembling  knees,  pale  face,  and 
beating  and  aching  heart  ;t  how  much  more,  then, 
when  men  shall  see  themselves  in  the  most  dreadful 


t  Bunyan  probably  here  refers  to  his  owu  experience  when  he 
was  iu  prison,  and  was  threateuud  by  the  judge  to  be  himg  for 
not  going  to  the  pai-ish  church.  '  I  thought  with  myself,  if  I 
should  make  a  scrabbling  shift  to  clamber  up  the  ladder,  yet  I 
should,  either  with  quaking  or  other  symptoms  of  faintings, 
give  occasion  to  the  enemy  to  reproach  the  way  of  God.  I 
was  ashamed  to  die  with  a  pale  face  and  tottering  knees  in 
such  a  cause  as  this.' — Grace  Abounding,  No.  331.     Eu. 


1^6 


THE  GREATNESS  OF  THE  SOUL, 


place ;  it  is  a  fearful  place,  doubtless,  to  all  to  behold 
themselves  in  that  shall  come  thither.  Lu.  x^^.  28. 

Af^ain  ;  they  shall  see  others  there,  and  shall  by 
them  see  themselves.  There  is  an  art  by  which  a 
man  may  make  his  neighbour  look  so  ghastly,  that 
he  shall  fright  himself  by  looking  on  him,  especially 
when  he  thinks  of  himself,  that  he  is  of  the  same 
show  also.  It  is  said  concerning  men  at  the  down- 
fall of  Bab^'lon,  that  they  shall  be  amazed  one  at 
another,  for  'their  faces  shall  he  as  flames.'  is.  xiii.  8. 
And  what  if  one  should  say,  that  even  as  it  is  with 
a  house  set  on  fire  Avithin,  where  the  flame  ascends 
out  at  the  chimneys,  out  at  the  Avindows,  and  the 
smoke  out  at  every  chink  and  crevice  that  it  can 
find,  so  it  will  be  with  the  damned  in  hell.  That 
soul  will  breathe  hell  fire  and  smoke,  and  coals  will 
seem  to  hang  upon  its  burning  lips  ;  yea,  the  face, 
eyes,  and  ears  will  seem  all  to  be  chimneys  and 
vents  for  the  flame  and  smoke  of  the  burning  which 
God  by  his  breath  hath  kindled,  therein,  and  upon 
them,  which'  will  be  beheld  one  in  another,  to  the 
great  torment  and  distress  of  each  other. 

What  shall  I  say?  Here  will  be  seen  devils, 
and  here  will  be  heard  bowlings  and  mournings ; 
here  will  the  soul  see  itself  at  an  infinite  distance 
from  God ;  yea,  the  body  will  see  it  too.  In  a 
word,  who  knows  the  power  of  God's  wrath,  the 
weight  of  sin,  the  torments  of  hell,  and  the  length 
of  eternity?  If  none,  then  none  can  tell,  when 
they  have  said  what  they  can,  the  intolerableness 
of  the  torments  that  Avill  swallow  up  the  soul,  the 
lost  soul,  when  it  is  cast  away  by  God,  and  from 
him,  into  outer  darkness  for  sin.  But  this  much 
for  the  cause  of  the  loss  of  the  soul. 

DOCTRINE  SECOND. 

I  now  come  to  the  second  doctrine  that  I  ffathered 
from  the  words — namely,  that  how  unconcerned 
and  careless  soever  some  now  be  about  the  loss  or 
salvation  of  their  souls,  the  day  is  coming,  but  it 
will  then  be  too  late,  when  men  will  be  willing, 
had  they  never  so  much,  to  give  it  all  in  exchange 
for  their  souls.  There  are  four  things  in  the  words 
that  do  prove  this  doctrine. 

1.  There  is  an  intimation  of  life  and  sense  in  the 
man  that  has  lost,  and  that  afler  he  has  lost,  his 
soul  in  hell — '  Or  what  shall  a  man  give  in  exchange 
for  his  soul  ?  '  These  Avords  are  by  no  means  applic- 
able to  the  man  that  has  no  life  or  sense ;  for  he 
that  is  dead  according  to  our  common  acceptation 
of  deatii,  that  is,  deprived  of  life  and  sense,  would 
not  give  twopence  to  change  his  state ;  therefore 
the  words  do  intimate  that  the  man  is  yet  alive  and 
sensible.  Now  were  a  man  alive  and  sensible, 
though  he  was  in  none  other  place  than  the  grave, 
there  to  be  confined,  while  others  are  at  liberty, 
what  would  he  give  in  exchange  for  his  place,  and 


to  be  rid  of  that  for  a  better !  but  how  much  more 
to  be  delivered  from  hell,  the  present  place  and 
state  of  his  soul ! 

2.  There  is  in  the  text  an  intimation  of  a  sense 
of  torment — '  Or  what  shall  a  man  give  in  exchange 
for  his  soul?'  I  am  tormented  in  this  flame. 
Torment,  then,  the  soul  is  sensible  of,  and  that 
there  is  a  place  of  ease  and  peace.  And  from 
the  sense  and  feeling  of  torment,  he  Avould  ffive, 
yea,  what  would  he  not  give,  in  exchange  for  his 
soul  ? 

3.  There  is  in  the  text  an  intimation  of  the  in- 
tolerableness of  the  torment,  because  that  it  sup- 
poseth  that  the  man  whose  soul  is  swallowed  up 
therewith  would  give  all,  were  his  all  never  so  great, 
in  exchange  for  his  soul. 

4.  There  is  yet  in  the  text  an  intimation  that 
the  soul  is  sensible  of  the  lastingness  of  the  punish- 
ment, or  else  the  question  rather  argues  a  man 
unwary  than  considerate  in  his  ofi"ering,  as  is  sup- 
posed by  Christ,  so  largely,  his  all  in  exchange  for 
his  soul. 

But  we  will,  in  this  manner,  proceed  no  further, 
but  take  it  for  granted  that  the  doctrine  is  good ; 
wherefore  I  shall  next  inquire  after  what  is  con- 
tained in  this  truth.      And, 

First,  77iat  God  has  wulert/iken,  aiul  will  accom- 
jilish,  the  breaking  of  the  spirits  of  all  the  loorld, 
either  by  his  grace  and  mercy  to  salvation,  or  by  his 
justice  and  severity  to  damnation.  The  damned 
soul  under  consideration  is  certainly  supposed,  as 
by  the  doctrine,  so  by  the  text,  to  be  utterly  care- 
less, and  without  regard  of  salvation,  so  long  as 
the  acceptable  time  did  last,  and  as  the  white  flag, 
that  signifies  terms  of  peace,  did  hang  out ;  and, 
therefore,  it  is  said  to  be  lost;  but,  behold,  now  it 
is  careful,  but  now  it  is  solicitous,  but  now,  'what 
shall  a  man  give  in  exchange  for  his  soul  ?  *  He 
of  whom  j^ou  read  in  the  gospel,  that  could  tend  to 
do  nothing  in  the  days  of  the  gospel  but  to  find 
out  how  to  be  clothed  in  purple  and  fine  linen,  and 
to  fare  sumptuously  every  day,  was  by  God  brought 
so  down,  and  laid  so  low  at  last,  that  he  coidd 
crouch,  and  cringe,  and  beg  for  one  small  drop  of 
water  to  cool  his  tongue — a  thing,  that  but  a  little 
before  he  would  have  thought  scorn  to  have  done, 
when  he  also  thought  scorn  to  stoop  to  the  grace 
and  mercy  of  the  gospel.  Lu.  xvi.  19,  24.  But  God  was 
resolved  to  break  his  spirit,  and  the  pride  of  his 
heart,  and  to  humble  his  lofty  looks,  if  not  by  his 
mercy,  yet  by  his  justice  ;  if  not  by  his  grace,  yet 
by  bell  fire. 

This  he  also  threatens  to  bring  upon  the  fool  in 
the  Pi'overbs — '  They  shall  call,  they  shall  seek, 
they  shall  cry.'  rr.  i.  22-32.  Who  shall  do  so?  The 
answer  is.  They  that  sometimes  scorned  either  to 
seek,  or  call,  or  cry;  they  that  stopped  their  ears, 
that  pidkd  away  their  shoulders,   and   that  re- 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


137 


fused  to  seek,  or  call,  or  crj'  to  God  for  mercy. 

Ze.  vii.  11-13. 

Sinner,  careless  sinner,  didst  tliou  take  notice 
of  this  first  inference  that  I  have  drawn  from  my 
second  doctrine  ?  If  thou  didst,  yet  read  it  again ; 
it  is  this,  '  God  has  undertaken,  and  will  accom- 
plish, the  breaking  of  the  spirits  of  all  the  world, 
either  by  his  grace  and  mercy  unto  salvation,  or  by 
liis  justice  and  severity  to  damnation.'  The  reason 
for  this  is  this:  God  is  resolved  to  have  the  mas- 
tery, he  is  resolved  to  have  the  victory.  '  Who 
would  set  the  briers  and  thorns  against  me  in 
battle?  I  would  go  through  them,  I  would  burn 
them  together.'  is.  xxvU.  i.  I  will  march  against 
them.  God  is  merciful,  and  is  come  forth  into  the 
Avorld  by  his  Son,  tendering  of  grace  unto  sinners 
by  the  gospel,  and  would  willingly  make  a  con- 
quest over  them  for  their  good  by  his  mercy.  Now 
he  being  come  out,  sinners  like  briers  and  thorns 
do  set  themselves  against  him,  and  will  have  none 
of  his  mercy.  Well,  but  what  says  God?  Saith 
he.  Then  I  will  march  on.  I  will  go  through  them, 
and  burn  them  together.  I  am  resolved  to  have 
the  mastery  one  way  or  another;  if  they  will  not 
bend  to  me,  and  accept  of  my  mercy  in  the  gospel, 
I  will  bend  them  and  break  them  by  mj"- justice  in 
hell  fire.  They  say  they  will  not  bend ;  I  say  they 
shall ;  now  they  '  shall  know  whose  words  shall 
stand,  mine  or  theirs.'  Je.  xiiv.  25-28.  Wherefore  the 
apostle,  when  he  saw  that  some  of  the  Corinthians 
began  to  be  unruly,  and  to  do  those  things  that 
did  begin  to  hazard  them,  saith,  *  Do  we  provoke 
the  Lord  to  jealousy?  are  we  stronger  than  he  ?  ' 
1  Co.  X.  22.  As  who  should  say,  My  brethren,  are 
you  aware  what  you  do  ?  do  you  not  understand 
that  God  is  resolved  to  have  the  mastery  one  way 
or  another?  and  are  you  stronger  than  he?  If 
not,  tremble  before  him,  or  he  will  certainly  have 
you  under  his  feet — '  I  will  tread  them  in  mine 
anger,  and  trample  them  in  my  fury.'  is.  Mii.  3. 
Thus  he  speaks  of  them  that  set  themselves  against 
him ;  therefore  beware.  Now  the  reason  of  this 
resolution  of  God,  it  flows  from  a  determination  in 
him  to  make  all  his  sayings  good,  and  to  verify 
them  on  the  consciences  of  sinners.  And  since 
the  incredulous  world  will  not  believe  now,  and  fly 
from  wrath,  they  shall  shortly  believe  and  cry  under 
it ;  since  they  will  not  now  credit  the  Word,  before 
they  see,  unto  salvation,  they  shall  be  made  to 
credit  it  by  sense  and  feeling  unto  damnation. 

Second,  The  second  inference  that  I  draw  from 
my  second  doctrine  is  this :  '  T/ial  it  is,  and  will 
be  the  lot  of  some  to  boto  and  break  before  God,  too 
late,  or  ivhen  it  is  too  late.'  God  is  resolved,  as  I 
said,  to  have  the  mastery,  and  that  not  only  in  a 
way  of  dominion  and  lordship  in  general,  for  that 
he  has  now,  but  he  is  resolved  to  master,  that  is, 
to  break  the  spirit  of  the  world,  to  make  all  men 

TOL.  I. 


cringe  and  crouch  unto  him,  even  those  that  now 
say,  '  There  is  no  God,'  rs.  .\iv.  i ;  or  if  there  be,  yet, 
•  What  is  the  Almighty,  that  we  should  serve  him?' 

Job  xxi.  15.  Mai.  iii.  14. 

This  is  little  thought  of  by  those  that  now  harden 
their  hearts  in  wickedness,  and  that  turn  their 
spirit  against  God ;  but  this  they  shall  think  of, 
this  they  must  think  of,  this  God  will  make  them 
think  of,  in  that  day,  at  which  day  they  also  now 
do  mock  and  deride,  that  the  Scripture  might  bo 
fulfilled  upon  them.  2  Pe.  iii.  3,  t.  And,  I  say,  they 
shall  think  then  of  those  things,  and  break  at  heart, 
and  melt  under  the  hand,  and  power,  and  majesty 
of  the  Almighty;  for,  *  .4s  1  live,  saith  the  Lord, 
every  knee  shall  bow  to  me ;  and  evciy  tongue 
shall  confess  to  God.'  is.  xiv.  2.3.  Ro.  xiv.  11.  And 
again,  '  The  nations  shall  see,  and  be  confounded 
at  all  their  might ;  they  shall  lay  their  hand  upon 
/hei7'  mouth,  their  ears  shall  be  deaf.  They  shall 
lick  the  dust  like  a  serpent,  they  shall  move  out  of 
their  holes  like  worms,'  or  creeping  things  'of  the 
earth;  they  shall  be  afraid  of  the  Lord  our  God, 
and  shall  fear  because  of  thee.'  sii.  vu.  ig,  17. 

For  then  they,  icill  they  nill  the}',  shall  have  to 
do  with  God,  though  not  with  him  as  merciful,  or 
as  one  that  may  be  iutreated ;  yet  with  him  as  just, 
and  as  devouring  fire.  He.  xU.  29.  Yea,  they  shall  see 
that  face,  and  hear  that  voice,  from  whom  and 
from  which  the  heavens  and  the  earth  will  fly  away, 
and  find  no  place  of  stay.  And  by  this  appear- 
ance, and  by  such  words  of  his  mouth  as  he  then 
will  speak  to  them,  they  shall  begin  to  tremble, 
and  call  for  the  rocks  to  fall  upon  them  and  cove' 
them ;  for  if  these  things  will  happen  at  the  exe- 
cution of  inferior  judgments,  what  will  be  done, 
what  effects  will  the  last,  most  dreadful,  and 
eternal  judgment,  have  upon  men's  souls  ? 

Hence  you  find,  that  at  the  very  first  appear- 
ance of  Jesus  Christ,  the  whole  world  begins  to 
mourn  and  lament — '  Every  eye  shall  see  him,  aiid 
they  also  which  pierced  him :  and  all  kindreds  of 
the  earth  shall  wail  because  of  him.'  Re.  i.  7.  And, 
therefore,  you  also  find  them  to  stand  at  the  door 
and  knock,  saying,  •  Lord,  Lord,  open  unto  us.* 
Lu.  xiii.  25.  Mat.  xxv.  11.  Moreover,  you  find  them  also 
desiring,  yea,  also  so  humble  in  their  desires  as  to 
be  content  with  the  least  degree  of  mercy — one 
drop,  one  drop  upon  the  tip  of  one's  finger.  What 
stooping,  what  condescension,  what  humility  'u 
here !  All,  and  every  one  of  those  passages 
declare,  that  the  hand  of  God  is  upon  them,  and 
that  the  Almighty  has  got  the  mastery  of  them, 
has  conquered  them,  broke  the  pride  of  their  power, 
and  laid  them  low,  and  made  them  cringe  and 
crouch  unto  him,  bending  the  knee,  and  cravuig 
of  kindness.  Thus,  then,  will  God  bow,  and  bend, 
and  break  them;  yea,  make  them  bow,  and  bend, 
and  break  before  hira.  And  hence  also  it  is  that 
s 


1$9 


THE  GREATNESS  OF  THE  SOUL, 


they  Avill  weep,  and  mourn,  ana  gnasli  their  teeth, 
anci  cry,  and  repent  that  ever  they  have  been  so 
■foohsh,  so  wicked,  so  traitorous  to  their  souls,  and 
sueli  enemies  of  their  own  eternal  happiness,  as 
to  stand  out  in  the  day  of  their  visitation  in  a  way 
■of  rebellion  against  the  Lord. 

But  here  is  their  hard  hap,  their  disrnal  lot  and 
portion,  that  all  these  things  must  be  when  it  is  too 
late.  It  is,  and  will  be,  the  lot  and  hap  of  these  to 
bow,  bend,  and  break  too  late.  Mat.  xsv.  You  read, 
they  come  weeping  and  mourning,  and  with  tears ; 
they  knock  and  cry  for  mercy ;  but  what  did  tears 
avail?  Why,  nothing;  for  the  door  was  shut. 
He  answered  and  said,  '  I  know  you  not  whence 
you  are.'  But  they  repeat  and  renew  their  suit, 
saying,  '  We  have  eaten  and  drunk  in  thy  presence, 
and  thou  hast  taught  in  our  streets. '  What  now  ? 
Wliy,  he  returns  upon  them  his  first  answer  the 
second  time,  saying,  '  I  tell  you,  I  know  you  not 
whence  ye  are ;  depart  from  me,  all  ye  workers  of 
miquity;'  tlien  he  concludes,  'There  shall  be 
weeping  and  gnashing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and  all  the  pro- 
l<hets,  in  tlie  kingdom  of  God,  and  you  yourselves 
thrust  out. '  Lu.  xiii.  26,  28.  They  come  weeping,  and 
go  weeping  away.  They  come  to  him  weeping,  for 
they  saw  that  he  had  conquered  them ;  but  they 
departed  weeping,  for  they  saw  that  he  would 
damn  them  ;  yet,  as  we  read  in  another  place,  they 
were  very  loath  to  go  from  him,  by  their  reasoning 
and  expostulating  with  him — '  Lord,  when  saw  we 
thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto 
thee  ?  '  But  all  would  not  do ;  here  is  no  place  for 
change  of  mind — 'These  shall  go  away  into  ever- 
lasting punishment;  but  the  righteous  into  life 
eternal. '  Mat.  xxv.  u—iG.  And  now  what  would  a  man 
give  in  exchange  for  his  soul  ?  So  that,  as  I  said 
belore,  all  is  too  late ;  they  mourn  too  late,  they 
repent  too  late,  they  pray  too  late,  and  seek  to 
make  an  exchange  for  their  soul  too  late.  '  Or 
what  shall  a  man  give  in  exchange  for  his  soul  ?' 

Two  or  three  tilings  there  may  yet  be  gathered 
from  these  words;  I  mean,  as  to  the  desires  of 
tliem  that  have  lost  their  souls,  to  make  for  them 
an  exchange;  'What  shall  a  man  give  in  ex- 
change?'— what  shall,  what  would,  yea,  what 
would  not  a  man,  if  he  had  it,  give  in  exchange 
for  his  soul? 

First,  What  would  not  a  man — I  mean,  a  man 
in  the  condition  that  is  by  the  text  supposed  some 
men  are  and  will  be  in — give  in  exchange  to  have 
another  man's  virtues  instead  of  their  own  vices  ? 
'  Let  me  die  the  death  of  tlie  righteous ;'  let  my 

soul  be  in  the  state  of  the  soul  of  the  righteous 

that  is,  with  reference  to  his  virtues,  when  I  die, 
'  and  let  my  last  end  be  like  his,'  Nn.  xxUi.  lo.  It  is 
a  sport  now  to  some  to  taunt,  and  squib,  and  deride 


at  other  men's  virtues  ;  but  the  day  is  coming  when 
their  minds  will  be  changed,  and  when  they  shall 
be  made  to  count  those  that  have  done  those  righ- 
teous actions  and  duties  which  they  have  scoffed 
at,  the  only  blessed  men ;  yea,  they  shall  wjsh 
their  soul  in  the  blessed  possession  of  those  graces 
and  virtues,  that  those  whom  they  hated  were 
accompanied  with,  and  would,  if  they  had  it,  give 
a  whole  world  for  tliis  change ;  but  it  will  not  now 
do,  it  is  now  too  late.  What  then  shall  a  man 
give  in  exchange  for  his  soul  ?  And  this  is  more 
than  intimated  in  that  25th  of  ]\Iatthew,  named 
before ;  for  you  find  by  that  text  how  loath  they 
were,  or  will  be,  to  be  counted  for  unrighteous 
people — '  Lord, '  say  they,  '  when  did  we  see  thee 
an  hungred,  or  athirst,  naked,  or  sick,  and  did 
not  minister  unto  thee?'  Now  they  are  not  willing 
to  be  of  the  number  of  the  wicked,  though  hereto- 
fore the  ways  of  the  righteous  were  an  abomina- 
tion to  them.  But,  alas!  they  are  before  a  just 
God,  a  just  judge,  a  judge  that  will  give  every  one 
according  to  their  ways  ;  therefore,  '  Woe  unto  (the 
soul  of)  the  wicked  now,  it  shall  be  ill  with  him,  for 
the  reward  of  his  hands  shall  be  given  him.'  is.  iu.  ii. 
Thus,  therefore,  he  is  locked  up  as  to  this ;  he  can- 
not now  change  his  vice  for  virtues,  nor  put  him- 
self nor  his  soul  in  the  stead  of  the  soul  of  the 
saved ;  so  that  it  still,  and  will,  for  ever  abide  a 
question  unresolved,  '  Or,  what  shall  a  man  give  in 
exchange  for  his  soul  ? '  I  do  not  doubt  but  that 
a  man's  state  may  be  such  in  this  world,  that  if 
he  had  it  he  would  give  thousands  of  gold  to  be  as 
innocent  and  guiltless  in  the  judgment  of  the  law 
of  the  land  as  is  the  state  of  such  or  such,  heartily 
wishing  that  himself  was  not  that  he,  that  he  is ; 
how  much  more  then  will  men  wish  thus  when  they 
stand  ready  to  receive  the  last,  their  eternal  judg- 
ment. '  But  what  shall  a  man  give  in  exchange 
for  his  soul  ?  ' 

Second,  As  they  would,  for  the  salvation  of  their 
souls,  be  glad  to  change  away  their  vices  for  the 
virtues,  their  sins  for  the  good  deeds  of  others ;  so 
what  would  they  not  give  to  change  places  now,  or 
to  remove  from  where  now  they  are,  into  paradise, 
into  Abraham's  bosom!  But  neither  shall  this  bo 
admitted;  the  righteous  must  have  their  inheritance 
to  themselves — '  Neither,'  said  Abraham,  'can  they 
pass  to  us,  that  would  come  from  thence,'  Lu.  xvi.  26; 
neither  can  they  dwell  in  heaven  that  would  come 
from  hell. 

They  then  that  have  lost,  or  shall  lose  their  soiils 
are  bound  to  their  place,  as  well  as  to  their  sins. 
When  Judas  went  to  hell,  he  went  to  his  home,  '  to 
his  own  place.'  Ac.  i.  25.  And  when  the  righteous 
go  hence,  they  also  go  home  to  their  house,  to  their 
own  place ;  for  the  kingdom  of  heaven  is  prepared 
for  them.  Mat.  xiv.  34.  Between  heaven  and  hell 
'there  is  a  great  gulf  fixed.'  Lu.  xvi.  26.     That  is  a 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


139' 


strange  passage:  'There  is  a  great  gulf  fixed.' 
What  this  gulf  is,  and  how  inipassahle,  they  that 
shall  lose  their  souls  will  know  to  their  woe ; 
because  it  is  fixed  there  where  it  is,  on  purpose  to 
klep  them  in  their  tormenting  place,  so  that  they 
that  would  pass  from  hell  to  heaven  cannot.  But, 
I  sav,  '  Would  they  not  change  places  ?  would  they 
not  have  a  more  comfortable  house  and  home  for 
their  souls  ? '  Yes,  verily,  the  text  supposes  it,  and 
the  16th  of  Luke  affirms  it;  yea,  and  could  they 
purchase  for  their  souls  a  habitation  among  the 
righteous,  would  they  not  ?  Yes,  they  would  give 
all  the  world  for  such  a  change.  What  shall,  what 
shall  not,  a  man,  if  he  had  it,  if  it  would  answer 
his  design,  give  in  exchange  for  his  soul  ? 

Tldrd,  As  tlie  damned  would  change  their  own 
vices  for  virtues,  and  the  place  Avliere  they  are  for 
that  into  which  they  shall  not  come,  so  what  would 
they  give  for  a  change  of  condition  ?  Yea,  if  an 
absolute  change  may  not  be  obtained,  yet  what 
would  they  give  for  the  least  degree  of  mitigation 
of  that  torment,  which  now  they  know  will  without 
any  intermission  be,  and  that  for  ever  and  ever. 
'  Tribulation  and  anguish,  indignation  and  wrath,' 
Ro.  ii.  8, 9,  the  gnawing  worm,  and  everlasting  destruc- 
tion from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power,  cannot  be  borne  but  with  great 
horror  and  grief.  2  Th.  i.  7-io.  No  marvel,  then,  if 
these  poor  creatures  would,  for  ease  for  their  souls, 
be  glad  to  change  their  conditions.  Change  ! — 
with  whom  ?  with  an  angel,  with  a  saint  ;  ay,  with 
a  dog  or  a  toad  ;*  for  they  mourn  not,  they  weep 
not,  nor  do  they  bear  indignation  of  wrath ;  they 
are  as  if  they  had  not  been ;  only  the  sinful  soul 
abides  in  its  sins,  in  the  place  designed  for  lost 
souls,  and  in  the  condition  that  wrath  and  indigna- 
tion for  sin  and  ti'ansgression  hath  decreed  them  to 
abide  for  ever.  And  this  brings  me  to  the  conclu- 
sion, which  is,  *  that  seeing  the  ungodly  do  seek 
good  things  too  late,'  therefore,  notwithstanding 
their  seeking,  they  must  still  abide  in  their  place, 
their  sins,  and  their  torment — '  For  what  can  a 
man  give  in  exchange  for  his  soul?'  Therefore, 
God  saith,  that  they  there  must  still  abide  and 
dwell,  no  exchange  can  be  made.  '  This  shall  ye 
have  of  mine  hand,  ye  shall  lie  down  in  sorrow;' 
they  shall  lie  down  in  it,  they  shall  make  their  bed 
there,  there  they  shall  lie.  is.  i.  ii.  Eze.  xxxii.  25—27. 
And  this  is  the  bitter  pill  that  they  must  swallow 
down  at  last ;  for,  after  all  their  tears,  their  sor- 
rows, their  mournings,  their  repentings,  their  wish- 
ings  and  wouldings,  and  all  their  inventings,  and 


*  This  wish  has  been  felt  while  in  a  desponding  state,  under 
the  terrors  of  the  law,  and  a  feai-ful  looking  for  of  fiery  indigna- 
tion. Thus  Bunyan  says, '  I  blessed  the  condition  of  the  dog  and 
toad,  and  counted  the  estate  of  everything  that  God  had  made 
far  better  than  this  dreadful  state  of  mine.' — Grace  Abounding, 
No.  lOi. — Ed. 


desires  to  change  their  state  for  a  better,  they  must 
'lie  down  in  sorrow.'  The  poor  condemned  man 
that  is  upon  the  ladder  or  scaftold  has,  if  one  knew 
them,  many  a  long  wish  and  long  desire  that  he 
might  come  down  again  alive,  or  that  his  condition 
was  as  one  of  the  spectators  that  are  not  con- 
demned and  brought  thither  to  be  executed  as  he. 
How  carefully  also  doth  he  look  with  his  failing 
eyes,  to  see  if  some  comes  not  from  the  king  with 
a  pardon  for  him,  all  the  while  endeavouring  to 
fumble  away  as  well  as  he  can,  and  to  prolong  the 
minute  of  his  execution !  But  at  last,  when  he  has 
looked,  when  he  has  wished,  when  he  has  desired, 
and  done  whatever  he  can,  the  blow  with  the  axe, 
or  turn  with  the  ladder,  is  his  lot,  so  he  goes  oft" 
the  scafibld,  so  he  goes  fi'om  among  men  ;  and  thus 
it  will  be  with  those  that  we  have  under  considera- 
tion ;  when  all  comes  to  all,  and  they  have  said, 
and  wished,  and  done  what  they  can,  the  judg- 
ment must  not  be  reversed — they  must  '  lie  down 
in  sorrow.' 

They  must,  or  shall  lie  down!  Of  old,  when  a 
man  was  to  be  chastised  for  his  fault,  he  was  to 
lie  down  to  receive  his  stripes ;  so  here,  saith  the 
Lord,  they  shall  lie  down — '  And  it  shall  be,  if  the 
wicked  man  he  worthy  to  be  beaten,  that  the  judge 
shall  cause  him  to  lie  down,  and  to  be  beaten 
before  his  face.'  De.  xxv.  2.  And  this  lying  down 
was  to  be  his  lot  after  he  had  pleaded  for  himself 
Avhat  he  could — and  the  judge  shall  cause  him  to 
be  beaten  before  his  face,  while  he  is  present  to 
behold  the  execution  of  judgment;  and  thus  it 
shall  be  at  the  end  of  the  world ;  the  wicked  shall 
lie  down,  and  shall  be  beaten  with  many  stripes 
in  the  presence  of  Christ,  '  and  in  the  presence  of 
the  holy  angels.'  2Th.  i.  Ee.  xiv.  lo.  For  there  will 
be  his  presence,  not  only  at  the  trial  as  jndge,  but 
to  see  execution  done,  nay,  to  do  it  himself  by 
the  pouring  out,  like  a  river,  his  wrath  as  burning 
brimstone  upon  the  soul  of  the  lost  and  cast  away 
sinner. 

He  shall  lie  dovrn  !  These  words  imply  that, 
at  last,  the  damned  soul  shall  submit ;  for  to  lie 
down  is  an  act  that  signifies  submission,  especially 
to  lie  down  to  be  beaten.  '  The  Avicked  shall  be 
silent  in  darkness.'  i  Sa.  u.  9.  When  the  malefactor 
has  said  and  wished  all  that  he  can,  yet  at  last 
he  submits,  is  silent,  and,  as  it  were,  helps  to  put 
his  head  into  the  halter,  or  doth  lay  down  his 
neck  upon  the  block ;  so  here  it  is  said  ot  the 
damned — They  shall  lie  down  in  sorrow.  The;'e 
is  also  a  place  that  saith,  '  These  shall  go  away 
into  everlasting  punishment. '  Mat.  xxy.  46.  To  go,  to 
go  to  punishment,  is  also  an  act  of  submission. 
Now,  submission  to  punishment  doth,  or  should, 
flow  from  full  conviction  of  the  merit  of  punish- 
ment ;  and  1  think  it  is  so  to  be  understood  here— 
For  '  every  mouth  shall  be  stopped,  and  all  the 


140 


THE  GREATNESS  OF  THE  SOUL, 


world  (of  soul  losers)  become  guilty  before  God.' 

Ko.  iii.  4,  10.    Lu.  xiii.  25-28.    Mat.  xxv.  46.       Every  mOUth 

shall  bo  stopped,  not  at  the  beginning  of  the 
judgment,  for  then  they  plead,  and  pray,  and 
al50  object  against  tlie  judge;  but  at  the  end, 
after  that  by  a  judicial  proceeding  he  shall  have 
justified  against  them  his  sayings,  and  have 
overcome  these  his  judges,  then  they  shall  sub- 
mit, and  also  lie  down  in  sorrow ;  yea,  they 
sliall  "0  away  to  their  punishment  as  those  who 
know  they  deserve  it;  yea,  they  shall  go  away 
with  silence. 

IIow  they  shall  behave  themselves  in  hell,  I 
will  not  here  dispute ;  whether  in  a  way  of  rage 
and  blasphemy,  and  in  rending  and  teai-iug  of  the 
name  and  just  actions  of  God  towards  them,  or 
whether  by  way  of  submission  there  ;  I  say,  though 
this  is  none  of  this  task,  yet  a  word  or  two,  if  you 
please. 

Doubtless  they  will  not  be  mute  there ;  they 
will  cry  and  wail,  and  gnash  their  teeth,  and, 
perhaps,  too,  sometimes  at  God ;  but  I  do  not  think 
but  that  the  justice  that  they  have  deserved,  and 
the  equal  administration  of  it  upon  them,  will,  for 
the  most  part,  prevail  with  them  to  rend  and  tear 
themselves,  to  acquit  and  justify  God,  and  to  add 
fuel  to  their  fire,  by  concluding  themselves  in  all 
the  fault,  and  that  they  have  sufficiently  merited 
this  just  damnation;  for  it  Avould  seem  strange  to 
me  that  just  judgment  among  men  shall  terminate 
in  this  issue,  if  God  should  not  justify  himself  in 
the  conscience  of  all  the  damned.  But  as  here  on 
earth,  so  he  will  let  them  know  that  go  to  hell 
that  he  hath  not  done  without  a  cause,  a  sufficient 
cause,  all  that  he  hath  done  in  damning  of  them. 

Eze.  siv.  23. 

[use  and  ArPLICATION.] 

I  come  now  to  make  some  use  and  application 
of  the  whole.     And, 

Use  First. — If  the  soul  be  so  excellent  a  thing 
as  we  have  made  it  appear  to  be,  and  if  the  loss 
thereof  be  so  great  a  loss,  then  here  you  may  see 
who  they  are  that  are  those  extravagant  ones  ;  I 
mean,  those  that  are  such  in  the  highest  degree. 
Solomon  tells  us  of  '  a  great  waster,'  and  saith 
also,  that  he  that  is  slothful  in  his  business  is 
brother  to  such  an  one.  Pr.  raU.  a.  Who  Solomon 
had  his  eye  upon,  or  who  it  was  that  he  counted 
so  great  a  waster,  I  cannot  tell ;  but  I  will  chal- 
lenge all  the  world  to  show  me  one,  that  for 
wasting  and  destroying,  may  be  compared  to  him 
tliat  for  the  lusts  and  pleasures  of  this  life  will 
hazard  the  loss  of  his  soul.  Many  men  will  be  so 
profuse,  and  M-ill  spend  at  that  prodigal  rate,  that 
they  will  bring  a  thousand  pound  a  year  to  five 
hundred,  and  five  hundred  to  fit'iv,  and  some  also 


will  bring  that  fifty  to  less  than  ninepence  ;*  but 
what  is  this  to  him  that  shall  never  leave  losing 
until  he  has  lost  his  soul  ?  I  have  heard  of  some 
who  would  throw  away  a  farm,  a  good  estate,  upon 
the  trundling  of  one  single  bowl  ;t  but  what  is  rais 
to  the  casting  away  the  soul?  I  say,  what  is 
this  to  the  loss  of  the  soul,  and  that  for  less  than 
the  trundling  of  a  bowl  ?  Nothing  can  for  badness 
bo  compared  to  sin ;  it  is  the  vile  thing,  it  cannot 
have  a  worse  name  than  its  own ;  it  is  worse  than 
the  vilest  man,  than  the  vilest  of  beasts  ;  yea,  sin 
is  worse  than  the  devil  himself,  for  it  is  sin,  and 
sin  only,  that  hath  made  the  devils  devils ;  and 
yet  for  this,  for  this  vile,  this  abominable  thing, 
some  men,  yea,  most  men,  will  venture  the  loss 
of  their  soid ;  yea,  they  will  mortgage,  pawn,  and 
set  their  souls  to  sale  for  it.  Je.  xiiv.  4.  Is  not  this 
a  great  waster  ?  doth  not  this  man  deserve  to  be 
ranked  among  the  extravagant  ones  ?  What  think 
you  of  him  who,  when  he  tempted  the  wench  to 
uncleanness,  said  to  her.  If  thou  wilt  venture  thy 
body,  rie  venture  my  soul  ?  Was  not  here  like 
to  be  a  fine  bargain,  think  you?  or  was  not  this 
man  like  to  be  a  gainer  by  so  doing  ?  This  is  he 
that  prizes  sin  at  a  higher  rate  than  he  doth  his 
immortal  soul ;  yea,  this  is  he  that  esteems  a 
quarter  of  an  hour's  pleasure  more  than  he  fears 
everlasting  damnation.  What  shall  I  say  ?  This 
man  is  minded  to  give  more  to  be  damned,  than 
God  requires  he  should  give  to  be  saved ;  is  not 
this  an  extravagant  one  ?  '  Be  astonished,  0  ye 
heavens !  at  this,  and  be  horribly  afraid ! '  Je.  n 
9-12.  Yea,  let  all  the  angels  stand  amazed  at  the 
unaccountable  prodigality  of  such  an  one. 

Objection  1 .  But  some  may  say,  I  cannot  believe 
that  God  will  be  so  severe  as  to  cast  away  into  hell 
fire  an  immortal  soul  for  a  little  sin. 

Ansioer.  I  know  thou  canst  not  believe  it,  for  if 
thou  couldst,  thou  wouldst  sooner  eat  fire  than  run 
this  hazard ;  and  hence  all  they  that  go  down  to 
the  lake  of  fire  are  called  the  unbelievers  ;  and  the 
Lord  shall  cut  thee,  that  makest  this  objection, 
asunder,  and  shall  appoint  thee  thy  portion  with 
such,  except  thou  believe  the  gospel,  and  repent. 

Lu.  xii.  46. 

Objection  2.  But  surely,  though  God  should  be 
so  angry  at  the  beginning,  it  cannot  in  time  but 
grieve  him  to  see  and  hear  souls  roaring  in  hell, 
and  that  for  a  little  sin. 

Answer.  Whatsoever  God  doeth,  it  abideth  for 
ever.  Ec  m.  14.  He  doth  nothing  in  a  passion,  or 
in  an  angry  fit ;  he  proceedeth  with  sinners  by  the 
most  perfect  rules  of  justice  ;  wherefore  it  would 
be  injustice,  to  deliver  them  whom  the  law  con- 


*  Alluding  to  the  old  proverb  of  bnuging  a  noble  to  uiue- 
pence,  and  ninepence  to  nothing. — Ed. 
t  At  the  popnlar  game  of  nine  pins. — Eu. 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


Ul 


demnetli,  3'ea,  lie  M'ouki  falsif}-  liis  word,  If  after  a 
time  lie  sliould  deliver  them  from  hell,  concerniiin- 
whom  he  hath  solemidy  testified,  that  they  shall  he 
tliere  for  ever. 

piijedion  3.  0  hut,  as  he  is  just,  so  he  is  merci- 
ful ;  and  mercy  is  pitiful,  and  very  compassionate 
to  the  afflicted. 

Ansiver.  0  hut  mercy  abused  becomes  most 
fearful  in  tormenting.  Did  you  never  read  that 
the  Lamb  turned  lion,  and  that  the  world  will 
tremble  at  the  wrath  of  the  Lamb,  and  be  afflicted 
more  at  the  thoughts  of  that,  than  at  the  thoughts 
of  anything  that  shall  happen  to  them  in  the 
day  when  God  shall  call  them  to  an  account  for 
their  sins  ?  Re.  vi.  I6,  17.  The  time  of  mercy  will 
be  then  past,  for  now  is  that  acceptable  time, 
behold  now  is  the  day  of  salvation  ;  the  gate  of 
mercy  will  then  be  shut,  and  must  not  be  opened 
again  ;  for  now  is  that  gate  open,  now  it  is  open 

for  a  door  of  hope.    2  Co.  vi.  2  ;  Mat.  XXV.  10 ;  Lu.  xiii.  25. 

The  time  of  showing  pity  and  comj^assion  will 
then  be  at  an  end ;  for  that  as  to  acting  towards 
sinners  will  last  but  till  the  glass  of  the  world  is 
run,  and  Avhen  that  day  is  past,  mark  what  God 
saith  shall  follow,  *  I  will  laugh  at  your  calamity ; 
I  will  mock  when  your  fear  cometh  ;  when  your 
fear  cometh  as  desolation,  and  your  destruction 
cometh  as  a  whirlwind ;  when  distress  and  anguish 
cometh  upon  you. '  rr.  i.  26,  27.  IMark  you  how  many 
pinching  expressions  the  Lord  Jesus  Christ  doth 
threaten  the  refusing  sinner  with ;  the  sinner  with, 
that  refuseth  him  now — I  will  laugh  at  him,  I  will 
mock  at  him.  But  when.  Lord,  wilt  thou  laugh 
at,  and  mock  at,  the  impenitent?  The  answer  is, 
'  1  will  laugh  at  their  calamities,  and  mock  when 
their  fear  cometh;  when  their  fear  cometh  as 
desolation,  and  their  destruction  like  a  whirlwind ; 
when  distress  and  anguish  cometh  upon  them.' 

Objection  4.  But  if  God  Almighty  be  at  this 
point,  and  there  be  no  moving  of  him  to  mercy  at 
that  day,  yet  we  can  but  lie  in  hell  till  we  are 
burnt  out,  as  the  log  doth  at  the  back  of  the  fire. 

Answer.  Poor  besotted  sinner,  is  this  thy  last 
shift?  wilt  thou  comfort  thyself  with  this?  Are 
thy  sins  so  dear,  so  sweet,  so  desirable,  so  j^rofit- 
able  to  thee,  that  thou  wilt  venture  a  burning  in 
hell  fire  for  them  tiU  thou  art  burnt  out  ?  Is  there 
nothing  else  to  be  done  but  to  make  a  covenant 
Avith  death,  and  to  maintain  thy  agreement  with 
hell  ?  Is.  xxviii.  15.  Is  it  not  better  to  say  now  unto 
God,  Do  not  condemn  me  ?  and  to  say  now.  Lord, 
be  merciful  to  me,  a  sinner  ?  Would  not  tears, 
and  pi'ayers,  and  cries,  in  this  acceptable  time,  to 
God  for  mercy,  yield  thee  more  benefit  in  the  next 
world  than  to  lie  and  burn  out  in  hell  will  do  ? 

But  to  come  more  close  to  thee.  Have  not  I 
told  thee  already  that  there  is  no  such  thing  as  a 
ceasing  to  ho  ?  that  the  damned  shall  never  bo 


burned  out  in  hell  ?  there  shall  be  no  more  such 
death,  or  cause  of  dissolution  for  ever.  This  one 
thing,  well  considered,  breaks  not  only  the  neck 
of  that  wild  conceit  on  which  thy  foolish  objection 
is  built,  but  will  break  thy  stubborn  heart  in 
pieces.  For  then  it  follows,  that  unless  thou 
canst  conquer  God,  or  Avith  ease  endure  to  conflict 
with  his  sin-revenging  wrath,  thou  wilt  be  made 
to  mourn  while  under  his  everlasting  Avrath  and 
indignation  ;  and  to  know  that  there  is  not  such 
a  thing  as  a  burning  out  in  hell  fire. 

Objection  5.  Bui  if  this  must  be  my  case,  I  shall 
have  more  fellows ;  I  shall  not  go  to  b'^U,  nor  yet 
burn  there,  alone. 

Ansiver.  What,  again ;  is  there  no  breaking  of 
the  league  that  is  betwixt  sin  and  thy  soul? 
What,  resolved  to  be  a  self-murderer,  a  soul  mur- 
derer ?  what,  resolved  to  murder  thine  own  soul  ? 
But  is  there  any  comfort  in  being  hanged  with 
company  ?  in  sinking  into  the  bottom  of  the  sea 
with  company  ?  or  in  going  to  hell,  in  burning  in 
hell,  and  hi  enduring  the  everlasting  pains  of  hell, 
with  company  ?  0  besotted  wretch !  But  1  tell 
thee,  the  more  company,  the  more  sorrow ;  the 
more  fuel,  the  more  fire.  Hence  the  damned  man 
that  we  read  of  in  Luke  desired  that  his  brethren 
might  be  so  warned  and  prevailed  with  as  to  be 
kept  out  of  that  place  of  torment.  Lu.  x\i.  27,  28. 
But  to  hasten ;  I  come  now  to  the  second  use. 
Use  Second. — Is  it  so  ?  Is  the  soul  such  an 
excellent  thing,  and  the  loss  thereof  so  unspeak- 
ably great  ?  Then  here  3'ou  may  see  who  are  the 
greatest  fools  in  the  world — to  wit,  those  who,  to 
get  the  world  and  its  preferments,  will  neglect 
God  till  they  lose  their  souls.  The  rich  man  in 
the  gospel  was  one  of  these  great  fools,  for  that 
he  was  more  concerned  about  what  he  should 
do  with  his  goods,  than  how  his  soul  should  be 
saved.  Lu.  xu.  I6-2L  Some  are  for  venturing  their 
souls  for  pleasures,  and  some  are  for  venturing 
their  souls  for  profits;  they  that  venture  their 
souls  for  pleasures  have  but  little  excuse  for  their 
doings;  but  they  that  venture  their  soul  for  profit 
seem  to  have  much.  '  And  they  all  with  one  con- 
sent began  to  make  excuse;' — excuse  for  what  ? 
why,  for  the  neglect  of  the  salvation  of  their 
souls.  But  what  was  the  cause  of  their  making 
this  excuse  ?  Why,  their  profits  came  tumbling 
in.  '  I  have  bought  a  piece  of  ground;'  '  I  have 
bought  five  yoke  of  oxen  ;'  and  '  I  have  married  a 
wife,  and  therefore  I  cannot  come.'  Lu.  xiv.  15-20. 

Thus  also  it  Avas  with  the  fool  first  mentioned; 
his  ground  did  bring  forth  plentifully,  wherefore 
he  must  of  necessity  forget  his  soul,  and,  as  he 
thought,  all  the  reason  of  the  world  he  should. 
Wherefore,  he  falls  to  crying  out,  Wliat  shall  1  do  ? 
Now,  had  one  said.  Mind  the  good  of  thy  soul, 
man;    the  answer  would  have   been  ready,   But 


142 


THE  GREATNESS  OF  THE  SOUL, 


vliere  sliall  I  bestow  my  floods.  If  it  liad  been 
replied,  Stay  till  liarvest ;  he  returns  again,  But  I 
liave  no  room  -wbere  to  bestow  my  goods.  Now, 
tell  him  of  praying,  and  he  answers,  he  must  go 
to  building.  Tell  him,  he  should  frequent  ser- 
mons, and  he  replies,  he  must  mind  his  workmen. 
'  He  cannot  deliver  his  soul,  nor  say,  Is  there  not 
a  lie  in  my  right  hand  ?'  is.  xUv.  20. 

And  see  if,  in  the  end,  he  did  not  become  a 
fool ;  for  though  he  accomplished  the  building  of 
his  barns,  and  put  in  there  all  his  fruits  and  his 
goods,  yet  even  till  now  his  soul  was  empty,  and 
void  of  all  that  was  good ;  nor  did  he,  in  singing 
of  that  requiem  Avhich  he  sung  to  his  soul  at 
last,  saying,  '  Soul,  take  thine  case,  eat,  drink, 
and  be  meri-y,'  show  himself  ever  the  wiser;  for, 
in  all  his  labours  he  had  rejected  to  get  that  food 
that  indeed  is  meat  and  drink  for  the  soul.  Nay, 
in  singing  this  song  he  did  but  provoke  God  to 
hasten  to  send  to  fetch  his  soul  to  hell ;  for  so 
begins  the  conclusion  of  the  parable — '  Tliou  fool, 
this  night  thy  soul  shall  be  required  of  thee ;  then 
whose  shall  those  things  be  which  thou  hast  pro- 
vided?' So  that,  I  say,  it  is  the  greatest  folly 
in  the  world  for  a  man,  upon  any  pretence  what- 
CA'er,  to  neglect  to  make  good  the  salvation  of 
his  soul. 

There  are  six  signs  of  a  fool,  and  they  uo  all 
meet  in  that  same  man  that  concerns  not  himself, 
and  that  to  good  purpose,  for  tlie  salvation  of 
his  soul.  1.  A  fool  has  not  an  heart,  when  the 
price  is  in  his  hand,  to  get  wisdom.  Pr.  s\ii.  le. 
2.  '  It  is  a  sport  to  a  fool  to  do  mischief, '  and  to 
set  light  by  the  commission  of  sin.  Pr.  x.  23.  3. 
'  Fools  despise  wisdom;'  '  fools  hate  knowledge.' 
Pr.  i.  7,  22.  4.  •  A  fool,'  after  restraint,  •  returneth 
to  his  folly.'  Pr.  xxri.  10.  5.  '  The  way  of  a  fool  is 
right  in  liis  own  eyes.'  Pr.  xii.  15.  6.  The  fool 
goes  merrily   'to  the  correction  of   the  stocks.' 

Pr.  \ii.  22. 

I  might  add  many  more,  but  these  six  shall 
suffice  at  this  time,  by  which  it  appears  that  the 
fool  has  no  heart  for  the  heavenly  prize,  yet  he 
has  to  sport  him.sclf  in  sin ;  and  when  he  despises 
wisdom,  the  way  is  yet  right  before  him ;  yea, 
if  he  be  for  some  time  restrained  from  vice,  he 
greedily  turneth  again  thereto,  and  will,  when  he 
has  fiuished  his  course  of  folly  and  sin  in  this 
world,  go  as  heedlessly,  as  carelessly,  as  uncon- 
cernedly, and  quietly,  down  the  steps  to  hell,  as 
the  ox  goeth  to  the  slaughter-house.  This  is  a 
soidfuol,  a  fool  of  the  biggest  size;  and  so  is 
CYcvy  one  also  that  layeth  up  treasure  for  him- 
self on   earth,   '  and  is  not  rich    towards    God.' 

Lu.  xii.  21. 

Objection  1 .  But  would  you  not  have  us  mind 
GUI-  worldly  concerns  ? 

Ansiver.  Mind   them,   but  mind  them  in  their 


place ;  mind  thy  soul  first  and  most ;  the  soul  13 
moi-e  than  the  body,  and  eternal  life  better  than 
temporal ;  first  seek  the  kingdom  of  God,  and 
prosper  in  thy  health  and  thy  estate  as  thy  soul 
prospers.  Mat.  \±  S3.  3  jn.  2.  But  as  it  is  rare  to  see 
this  command  obeyed,  for  the  kingdom  of  God 
shall  be  thought  of  last,  so  if  John's  Avish  was  to 
light  upon,  or  happen  to  some  people,  they  would 
neither  have  health  nor  wealth  in  this  world.  To 
prosper  and  be  in  health,  as  their  soul  prospers — 
what,  to  thrive  and  mend  in  outwards  no  faster  ? 
then  we  should  have  them  have  consumptive  bodies 
and  low  estates ;  for  are  not  the  souls  of  most  as 
unthrifty,  for  grace  and  spiritual  health,  as  is  the 
tree  without  fruit  that  is  pulled  up  by  the  roots  ? 

Objection  2.  But  would  you  have  us  sit  still  and 
do  nothing  ? 

Answer.  And  must  you  needs  be  upon  the 
extremes  ?  must  you  mind  this  world  to  the  damn- 
ing of  your  souls  ?  or  will  you  not  mind  your 
callings  at  all  ?  Is  there  not  a  middle  way  ?  may 
you  not,  must  you  not,  get  your  bread  in  a  way 
of  honest  industry ;  that  is,  caring  most  for  the 
next  world,  and  so  using  of  this  as  not  abusing  the 
same  ?  1  Co.  vii.  29-31.  And  then  a  man  doth  so, 
and  never  but  then,  when  he  sets  this  world  and 
the  next  in  their  proper  places,  in  his  thoughts, 
in  his  esteem,  and  judgment,  and  dealeth  with 
both  accordingly.  2  Co.  iv.  is.  And  is  there  not  all 
the  reason  in  the  world  for  this  ?  are  not  the  things 
that  are  eternal  best  ?  Will  temporal  things  make 
thy  soul  to  live  ?  or  art  thou  none  of  those  that 
should    look    after   the   salvation    of   their  soul  ? 

De.  viii.  3.    Mat.  iv.  4.    He.  x.  39. 

Objection  3.  But  the  most  of  men  do  that  which 
you  forbid,  and  why  may  not  Ave  ? 

Answer.  God  says,  '  Thou  shalt  not  follow  a 
multitude  to  do  evil.'  Ex.  xxiii.  2.  It  is  not  Avhat 
men  do,  but  what  God  commands ;  it  is  not  Avhat 
doth  present  itself  unto  us,  but  what  is  best,  that 
Ave  should  choose.  Mat.  vi  23.  Lu.  X.  41,  41'.  Now, 
*  He  that  refuseth  instruction,  despiseth  his  own 
soul;'  and  'He  that  keepeth  the  commandment, 
keepeth  his  oavii  soul.'  Pr.  xv.  32;  six.  16.  Make  not, 
therefore,  these  foolish  objections.  But  Avhat  saith 
the  Word  ?  how  readest  thou  ?  That  tells  thee, 
that  the  pleasures  of  sin  are  but  for  a  season ; 
that  the  things  that  are  seen  are  but  tempoi'al ; 
that  he  is  a  fool  that  is  rich  in  this  Avorld,  and  is 
not  so  towards  God ;  '  and  Avhat  shall  it  profit  a 
man,  if  he  shall  gain  the  Avhole  Avorld,  and  lose 
his  own  soul  ?' 

Objection  4.  But  may  one  not  be  equally  engaged 
for  both  ? 

Ansiver.  A  divided  heart  is  a  naughty  one. 
Ho.  X.  2.  'You  cannot  serve  God  and  mammon.' 
Mat.  vi.  24.  Lu.  xvi.  13.  '  If  any  man  love  the  Avorld,  the 
love  of  the  Father  is  not  in  him,'  i  jn.  u.  15 ;  and  3'et 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


U3 


tills  oLjection  bespeaks  that  tliy  heart  is  divided, 
that  thou  art  a  Mammonist,  or  that  thou  lovost  the 
world.  But  will  riches  profit  in  the  day  of  wrath  ? 
Pr.  xi.  4.  Yea,  are  they  not  hurtful  in  the  day  of 
grace  ?  do  they  not  tend  to  surfeit  the  heart,  and 
to  alienate  a  man  and  his  mind  from  things  that 
are  better  ?  Lu.  xxi.  34.  Why,  then,  wilt  thou  set 
thy  heart  upon  that  which  is  not  ?  yea,  then  what 
will  become  of  them  that  are  so  far  off  of  mindine- 
of  their  souls,  that  the}^  for  whole  days,  whole 
weeks,  whole  months,  and  years  together,  scarce 
consider  whether  they  have  souls  to  save  ? 

Use  Third. — But,  thirdly,  is  it  so  ?  Is  the  soul 
such  an  excellent  thing,  and  is  the  loss  thereof  so 
unspeakably  groat  ?  Then  this  should  teach 
people  to  he  very  careful  to  whom  they  commit 
the  teaching  and  guidance  of  their  souls. 

This  is  a  business  of  the  greatest  concern  ;  men 
win  be  careful  to  whom  they  commit  their  children, 
who  they  make  the  executors  of  their  will,  in  whose 
hand  they  tiaist  the  writing  and  evidences  of  their 
lands  ;  but  how  much  more  careful  should  we  be, 
and  yet  the  most  are  the  least  of  all  careful,  unto 
whom  they  commit  the  teaching  and  guidance  of 
their  souls.  There  are  several  sorts  of  soul  shep- 
herds in  the  world:  1.  There  ai-e  idol  shepherds. 
Zee.  xi.  5.  2.  There  are  foolish  shepherds.  Zec.  xi.  15. 
3.  There  are  shepherds  that  feed  themselves,  and  not 
their  flock.  Eze.  xx.xiv.  2.  4.  There  are  hard-hearted 
and  pitiless  shepherds,  Zec.  xi.  3.  5,  There  are 
shepherds  that,  instead  of  healing,  smite,  push, 
and  wound  the  diseased,  Eze.  x.^Lxiv.  4,  21.  6.  There 
are  shepherds  that '  cause  their  flocks  to  go  astray, ' 
Je.  L  6.  7.  Ai.d  there  are  shepherds  that  feed  their 
flock ;  these  are  the  shepherds  to  whom  thou 
shouldst  commit  thy  soul  for  teaching  and  for 
guidance. 

Question.  You  may  ask.  How  should  I  know 
those  shepherds  ? 

Answer.  First,  surrender  up  thy  soul  unto  God, 
by  Christ,  and  clioose  Christ  to  be  the  chief  shep- 
herd of  thy  soul ;  and  he  will  direct  thee  to  his 
shepherds,  and  he  will,  of  his  mercy,  set  such  shep- 
herds over  thee  '  as  sliallfeed  thee  with  knowledge 
and  understanding, '  1  Pe.  li.  25 ;  iv.  19.  Jn.  x.  4,  5.  Ca.  i.  7,  8. 
Je.  iii.  15 ;  xxiii.  4.  Before  tliou  liast  surrendered  up 
thy  soul  to  Christ,  that  he  may  be  thy  chief  shep- 
herd, thou  canst  not  find  out,  nor  choose  to  put 
thy  soul  under  the  teaching  and  guidance  of  liis 
under  shepherds,  for  thou  canst  not  love  them ; 
besides,  they  are  so  set  forth  by  false  shepherds, 
in  so  many  ugly  guises,  and  under  so  many  false 
and  scandalous  dresses,  that,  should  I  direct  thee 
to  them  while  thou  art  a  stranger  to  Christ,  thou 
wilt  count  them  deceivers,  devourers,  and  wolves 
in  slieeps'  clothing,  rather  than  the  shepherds  tliat 


Yet  this  I  will  say  unto  thee,  take  heed  of  that 
shepherd  that  careth  not  for  his  own  soul,  that 
walketh  in  ways,  and  doth  such  things,  as  have  a 
direct  tendency  to  damn  his  own  soul;  I  say, 
take  heed  of  such  an  one,  come  not  near  him,  let 
him  have  nothing  to  do  with  thy  soul ;  for  if  he 
be  not  faithful  to  that  which  is  his  own  soul,  be 
sure  he  will  not  be  faithful  to  that  which  is  another 
man's.  He  that  feeds  his  own  soul  with  ashes, 
will  scarce  feed  thine  with  the  bread  of  life ;  where- 
fore, take  heed  of  such  an  one  ;  and  many  such 
there  are  in  the  world,  is.  xiiv.  20.  '  By  their  fruits 
you  shall  know  them;'  they  are  for  flattering  of 
the  worst,  and  frowning  upon  the  best ;  they  are 
for  promising  of  life  to  the  profane,  and  for  slay- 
ing the  souls  that  God  would  have  live ;  they  are 
also  men  that  hunt  souls  that  fear  God,  but  for 
sewing  pillows  under  those  arm  holes  which  God 
would  have  to  lean  upon  that  which  would  afflict 
them.  These  be  them  '  that,  m  xth  lies,  do  make 
the  heart  of  the  righteous  sad,  whom  I  have  not 
made  sad,'  saith  God;  and  that  have  'strength- 
ened the  hands  of  the  wicked,  that  he  shall  not 
return  from  his  wicked  way,  by  promising  of  him 

life,'  Eze.  xiii.  18-22. 

And  as  thou  shouldest,  for  thy  soul's  sake, 
choose  for  thyself  good  soul  shepherds,  so  also, 
for  the  same  reason,  you  should  choose  for  your- 
self a  good-  wife,  a  good  husband,  a  good  master, 
a  good  servant ;  for  in  all  these  things  the  soul  is 
concerned,  Abraham  would  not  suffer  Isaac  to 
take  a  wife  of  the  daughters  of  Canaan,  Ge.  xxiv.  3; 
nor  would  David  suff'er  a  wicked  servant  to  come 
into  his  house,  or  to  tarry  in  his  sight,  Ps.  ci.  7.  Bad 
company  is,  also,  very  destructive  to  the  soul,  and 
so  is  evil  communication ;  wherefore,  be  diligent 
to  shun  all  these  things,  that  thou  mayst  persevere 
in  that  way,  the  end  of  which  will  be  the  saving  of 

thy  soul,   Pr.  xiii.  20.  1  Co.  xv.  33. 

And  since,  under  this  head,  I  am  fallen  upon 
cautions,  let  me  add  these  to  those  which  I  have 
presented  to  thee  already : 

Caution  I,  Take  heed,  take  heed  of  learning 
to  do  evil  of  any  that  are  good,  'Tis  possible  for 
a  good  man  to  do  things  that  are  bad  ;  but  let  not 
his  bad  action  embolden  thee  to  run  upon  sin, 
Seest  thou  a  good  man  tliat  stumbleth  at  a  stone* 
or  that  slippeth  into  the  dirt — let  that  warn  thee 
to  take  heed ;  let  his  stumble  make  thee  wary, 
let  his  fall  make  tliec  look  well  to  thy  goings  ; 
'ever  follow  that  which  is  good.'  1  Th.  v.  15.  Thy 
soul  is  at  stake. 

Caution  2,   Take  heed  of  the  good  things  of 

bad  men,  for  in  them  there  lies  a  snare  also;  their 

'  good  words  and  fair  sjieeches'  tend  to  deceive, 

Ro.  wi.  17,  18.      Learn  to  be  good,  by  tlie  Word  of 

belong'to  tlie  great  and  eliief  Sheplierd,  who  is,  ,  God  and  by  tlie  holy  lives  of  them  tliat  he  good; 


also,  the  Bishop  of  the  soul. 


Qn\yj 


not  the  wicked,  '  nor  desire  to  be  with  tliem  ; 


144 


THE  GREATNESS  OF  THE  SOUL, 


'choose  none  of  his  ways.' rr.  in.  31;  xxiv.  i.     Thy 
soul  lies  at  stake. 

CaiUion  3.  Take  heed  of  jiilaying  the  hypocrite 
in  religion.  What  of  God  and  his  Word  thou 
kiiowest,  profess  it  honestly,  conform  to  it  heartily, 
serve  him  faithfully;  for  what  is  the  hypocrite 
hcttercd  by  all  his  profession,  '  wlien  God  taketh 
away  his  soul  ?'  Job  xxvu.  8. 

Caution  4.  Take  heed  of  delays  to  turn  to  God, 
and  of  choosing  his  ways  for  the  delight  of  thy 
lieart,  '  for  the  Lord's  eye  is  upon  them  that  fear 
him,  to  deliver  their  souls.'  Ps.  xxiiii.  I8, 19. 

Caution  5.  Boast  not  thyself  of  thy  flocks  and 
thy  herds,  of  thy  gold  and  thy  silver,  of  thy  sons 
and  of  thy  dauglitcrs.  What  is  a  house  full  of 
treasures,  and  all  the  delights  of  this  world,  if 
thou  he  empty  of  grace,  '  if  thy  soul  be  not  filled 
with  good  V  Ec.  vi.  3.     But, 

Use  Fol'rth. — Is  it  so  ?  Is  the  soul  such  an 
excellent  thing,  and  is  the  loss  thereof  so  unspeak- 
ably great  ?  Then,  I  pray  thee,  let  me  inquire  a 
little  of  thee,  what  provision  thou  hast  made  for 
thy  soul  ?  There  be  many  that,  through  their 
eagerness  after  the  things  of  this  life,  do  bereave 
their  soul  of  good,  even  of  that  good  the  which  if 
they  had  it  would  be  a  good  to  them  for  ever. 
Ec.  iv.  8.  But  I  ask  not  eoncerning  this  ;  it  is  not 
what  provision  thou  hast  made  for  this  life,  but 
what  for  the  life,  and  the  world  to  come.  '  Lord, 
gather  not  my  soul  with  sinners,'  saith  David, 
Ps.  xsn.  9 ;  not  with  men  of  this  world ;  Lord,  not 
with  them  that  have  their  portion  in  this  life,  whose 
belly  thou  fillest  with  thy  hid  treasures.  Thus 
you  SCO  how  Solomon  laments  some,  and  how  his 
father  prays  to  be  delivered  from  their  lot  who 
have  their  portion  in  this  life,  and  that  have  not 
made  provision  for  their  soul.  Well,  then,  let  me 
inquire  of  thee  about  this  matter.  What  provision 
hast  thou  made  for  thy  soul  ?     And, 

1 .  What  hast  thou  thought  of  thy  soul  '.  What 
ponderous  thoughts  hast  thou  had  of  the  greatuess 
and  of  the  immortality  of  thy  soul  ?  This  must  be 
the  first  inquiry;  for  he  that  hath  not  had  his 
thoughts  truly  exercised,  ponderously  exercised, 
about  the  greatness  and  the  immortality  of  his  soul, 
wdl  not  be  careful,  after  an  eftectual  manner,  to 
make  provision  for  his  soul,  for  the  life  and  world 
to  come.  The  soul  is  a  man's  all,  whether  he 
knows  it  or  no,  as  I  have  already  showed  you. 
Now  a  man  will  be  concerned  about  what  he 
thinks  is  his  all.  We  read  of  the  poor  servant 
that '  setteth  his  heart  upon '  his  wages.  De.  xxiv.  u,  13. 
But  it  is  because  it  is  his  all,  his  treasure,  and 
that  wherein  his  worldly  worth  lieth.  Why,  thy 
soul  is  thy  all ;  it  is  strange  if  thou  dost  not  think 
so !  and  more  strange  if  thou  dost  think  so,  and 
yet  hast  light,  seldom,  and  trivial  thoughts  about 
it.     Thcao  two  seem  to  be  iucousistcnt,  therefore 


let  thy  conscience  speak ;  either  thou  hast  very 
great  and  weighty  thoughts  about  the  excellent 
greatness  of  thy  soul,  or  else  thou  dost  not  count 
that  thy  soul  is  so  great  a  thing  as  it  is,  else  thou 
dost  not  count  it  thy  all. 

2.  What  judgment  hast  thou  made  of  the  pre- 
sent state  of  thy  soul  ?  I  speak  now  to  the  uncon- 
verted. Thy  soul  is  under  sin,  under  the  curse, 
and  an  object  of  wrath ;  this  is  that  sentence  that 
by  the  Word  is  passed  upon  it — '  Woe  unto  their 
soul,'  saith  God,  'for  they  have  rewarded  evil  unto 
themselves.'  is.  m.  9.  This  is  the  sentence  of  God. 
Well,  but  what  judgment  hast  thou  passed  upon 
it  while  thou  livest  in  thy  debaucheries  ?  Is  it  not 
that  which  thy  fellows  have  passed  on  theirs  before 
thee,  saying,  *  I  shall  have  peace,  though  I  walk 
in  the  imagination  of  mine  heart,  to  add  drunken- 
ness to  thirst.'  De.  sxLx.  19.  If  so,  know  thy  judg- 
ment is  gross,  thy  soid  is  miserable,  and  turn,  or 
in  little  time  thine  eyes  will  behold  all  this. 

3.  What  care  hast  thou  had  of  securing  of  thy 
soul,  and  that  it  mifiht  be  delivered  from  the  dano'er 
that  by  sin  it  is  brought  into  ?  If  a  man  has  a 
horse,  a  cow,  or  a  swine  that  is  sick,  or  in  danger 
by  reason  of  this  or  that  casualty,  he  will  take  care 
for  his  beast,  that  it  may  not  perish;  he  will  pull 
it  out  of  the  ditch  on  the  Sabbath  day.  But,  oh ! 
that  is  the  day  on  which  many  men  do  put  their 
soul  into  the  ditch  of  sin  ;  that  is  the  day  that  they 
set  apart  to  pursue  wickedness  in.*  But,  I  say, 
what  care  hast  thou  taken  to  get  thy  soul  out  of 
this  ditch  ? — a  ditch  out  of  v/hich  thou  canst  never 
get  it  without  the  aid  of  an  omnipotent  arm.  In 
things  pertaining  to  this  life,  when  a  man  feels  his 
ovrn  strength  fail,  he  will  implore  the  help  and 
aid  of  another;  and  no  man  can,  by  any  means, 
deliver  by  his  own  arm  his  soul  from  the  power 
of  hell,  which  thou  also  wilt  confess,  if  thou 
beest  not  a  very  brute ;  but  what  hast  thou  done 
with  God  for  help  ?  hast  thou  cried  ?  hast  thou 
cried  out  ?  yea,  dost  thou  still  cry  out,  and  that 
day  and  night  before  him — 'Deliver  my  soul.' 
Ps.  x\-ii.  13.  'Save  my  soul,  preserve  my  soul.' 
Ps.  XXV.  20.  'Ileal  my  soul,'  Ps.  jdi.  4,  and  '  I  pour 
out  my  soul  unto  thee?'  Ps.  ixU.  5.  Yea,  canst  thou 

*  In  oui-  comparatively  liappy  clays,  we  have  little  if  any 
conception  of  the  manner  in  which  oiu-  forefathers  desecrated 
the  Sabbath.  When  Popery  clouded  the  country,  mass  was 
attended  on  the  Lord's  day  morning  early;  it  was  a  recital  of 
certain  nnknown  words,  after  which  parties  of  pleasure,  so 
called,  spent  the  day  in  places  attractive  for  the  frivolity  or 
wantonness  of  their  entertainments — in  dancing,  and  carousing; 
the  evening  being  devoted  to  the  theatres  or  ball  rooms.  This 
was  afterwards  encouraged  by  our  English  "  heads  of  the 
church,"  in  a  book  of  lawful  sports  to  be  used  on  Sundays. 
Even  in  our  time,  a  flood  of  iniquity  continues  to  flow  on  those 
sacred  days,  which  hnman  laws  cannot  pi-eveut.  As  the  influ- 
ence of  the  gospel  spreads,  the  day  will  become  sanctified,  and 
this  will  even  prove  a  correct  staudai'd  of  its  progress. — Eo. 


AND  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


145 


say,  ]\ry  soul,  my  soul  waitetli  upon  God,  my  soul 
thirsteth  for  him,  my  soul  followeth  hard  after 
hira?  Vs.  L\iii.  1,  8.  I  say,  dost  thou  this,  or  dost  thou 
hunt  thine  own  soul  to  destroy  it  ?  The  soul,  with 
some,  is  the  game,  their  lusts  are  the  dogs,  and 
they  themselves  are  the  huntsmen,  and  never  do 
they  more  halloo,  and  lure,  and  laugh,  and  sing, 
than  when  they  have  delivered  up  their  soul,  their 
darling,  to  these  dogs — a  thing  that  David  trembled 
to  think  of,  when  he  cried,  '  Dogs  have  compassed 
me.  Deliver  my  darling, '  my  soul,  '  from  the  power 
of  the  dog. '  Vs.  xxii.  16, 20.  Thus,  I  say,  he  cried,  and 
yet  these  dogs  were  but  wicked  men.  But,  oh !  how 
much  is  a  sin,  a  lust,  worst  than  a  man  to  do  us  hurt; 
yea,  worse  than  is  a  dog,  (or)  a  lion,  to  hurt  a  lamb ! 

4.  What  are  the  signs  and  tokens  that  thou 
bearest  about  thee,  concerning  how  it  will  go  with 
thy  soul  at  last  ?  There  are  signs  and  tokens  of 
a  good,  and  signs  and  tokens  of  a  bad  end  that 
the  souls  of  sinners  will  have ;  there  are  signs  of 
the  salvation  of  the  soul,  He.  vi.  o ;  evident  tokens 
of  salvation  ;  and  there  are  signs  of  the  damnation 
of  the  soul,  evident  signs  of  damnation.  Phi.  i.  27,  28. 
Job  xxi.  29,  30.  1  Sa.  iii.  9.  Now,  which  of  these  hast 
thou  ?  I  cannot  stand  here  to  show  thee  which 
are  which ;  but  thy  soul  and   its   salvation  lieth 

before  thee,  and  thou  hast  the  book 
of  signs  about  these  matters  by  thee  ; 
thou  hast  also  men  of  God  to  go  to,  and  their 
assemblies  to  frequent.  Look  to  thyself;  heaven 
and  hell  are  hard  by,  and  one  of  them  will  swallow 
thee  up ;  heaven,  into  unspeakable  and  endless 
glory  ;  or  hell,  into  unspeakable  and  endless  tor- 
ment.    Yet,  » 

5.  What  are  the  pleasures  and  delights  of  thy 
soul  now  ?  Are  they  things  Divine,  or  things 
natural  ?  Are  they  things  heavenly,  or  things 
earthly  ?  Are  they  things  holy,  or  things  unholy  ? 
For  look  what  things  thou  delightest  in  now,  to 
those  things  the  great  God  doth  count  thee  a 
servant,  and  for  and  of  those  thou  shalt  receive 
thy  wages  at  the  day  of  judgment — '  His  servants 
yo  are  to  whom  ye  obey ;  whether  of  sin  unto 
death,  or  of  obedience  unto  righteousness.'  Eo. 
vi.  16. 

Wicked  men  talk  of  heaven,  and  say  they  hope 
and  desire  to  go  to  heaven,  even  while  they  con- 
tinue wicked  men ;  but,  I  say,  what  would  they 
do  there  ?  If  all  that  desire  to  go  to  heaven 
should  come  thitlier,  verily  they  would  make  a 
hell  of  heaven;  for,  I  say,  what  would  they  do 
there  ?  why,  just  as  they  do  here,  scatter  their 
filthiness  quite  over  the  face  of  heaven,  and  make 
it  as  vile  as  the  pit  that  the  devils  dwell  in.*  Take 


Tlie  Holy  Bible. 


*  How  solemn,  nay,  awful  is  the  thought  that  heaven's 
gates  mast  be  shut  against  all  impurity.  None  who  live  and 
die  in  the  love  of  sin  can  enter  heaven,  lest  they  should  delilc 
it — 'And  there  shall  in  uo  wise  enter  iuto  it  anything  that 

VOL.  I. 


holiness  away  out  of  heaven,  and  what  is  heaven  ? 
I  had  rather  be  in  hell,  were  tliere  none  but  holy 
ones  there,  tlian  be  in  heaven  itself  with  the  chil- 
dren of  iniquity.  If  heaven  should  be  filled  with 
wicked  men,  God  would  quickly  drive  them  out, 
or  forsake  the  place  for  their  sakes.  It  is  true, 
they  have  been  sinners,  and  none  but  sinners,  that 
go  to  heaven ;  but  they  are  waslied — '  Such  were 
some  of  you ;  but  ye  are  washed,  but  ye  are  sanc- 
tified, but  ye  are  justitied,  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God.'  i  Co.  vi.  n. 
When  the  maidens  were  gathered  together  for  tha 
great  king  Ahasuerus,  before  they  were  brouglit 
to  him  into  his  royal  presence,  they  were  to  be 
had  to  the  house  of  the  women,  there  to  be  puri- 
fied with  things  for  purification,  and  that  fur 
twelve  months  togetlier — to  wit,  six  months  with 
oil  of  myrrh,  and  six  months  with  sweet  odours, 
and  other  things,  and  so  came  every  maiden 
to  the  king.  Es.  u.  3,  9,  12,  13.  God  also  hath  ap- 
pointed that  those  that  come  into  his  royal  pre- 
sence should  first  go  to  the  house  of  the  Avomen, 
the  church,!  and  there  receive  of  the  eunuchs 
things  for  purification,  things  to  make  us  'meet 
to  be  partakers  of  the  inheritance  of  the  saints  in 
light.'  Col.  i.  12.  None  can  go  from  a  state  of 
nature  to  glory  but  by  a  state  of  grace,  the  Lord 
gives  grace  and  glory;  hence  he  tliat  goeth  to 
heaven  is  said  to  be  wrought  for  it,  fitted,  prepared 

for  it.    1  Co.  V.  5.    Ro.  ix.  23. 

Use  Fifth,  Again,  fifthly.  Is  it  so  ?  is  the  soul 
such  an  excellent  thing,  and  is  the  loss  thereof  so 
unspeakably  great  ?  Then  this  doctrine  commends 
those  for  the  wise  ones,  that  above  all  business 
concern  themselves  with  the  salvation  of  their 
souls  ;  those  that  make  all  other  matters  but  things 
by  the  by,  and  the  salvation  of  their  souls  the  one 
thing  needful.  But,  but  few  comparatively  >vill 
be  concerned  with  this  use ;  for  where  is  he  that 
doth  this  ?  Solomon  speaks  of  one  man  of  a 
thousand.  Ec.  vii.  28.  However,  some  there  be,  and 
blessed  be  God  for  some ;  but  they  are  they  that 
are  wise,  yea,  wise  in  the  wisdom  of  God. 

I.  Because  they  i-eject  what  God  hath  rejected, 
and  that  is  sin.  2.  Because  they  esteem  but  little 
of  that  which,  by  the  Word,  is  counted  but  of  little 
esteem,  and  that  is  the  world.  3.  Because  they 
choose  for  a  portion  that  which  God  connucndetli 
unto  us  for  that  which  is  the  most  excellent  thing 
— viz.,  himself,  his  Christ,  his  heaven,  his  Word, 
his  grace,  and  holiness ;  these  are  the  great  and 
most  excellent  things,  and  the  things  tliat  he  has 
chosen  that  is  truly  wise  for  his  soul  (and  all  other 
wise  men  arc  fools  in  God's  account,  and  in  the 

defileth,  neither  worketh  abomination,  or  a  lie,'  Rev.  iii.  27. 
—Ed. 

t  In  '  The  Pilgrim's  Progress,'  in  tlic  house  called  Beautifui, 

all  the  iumates,  except  llie  porlcr,  iire  females. — Eu. 
'£ 


Ufi 


THE  GREATNESS  OF  THE  SOUL, 


jiulgment  of  his  Word),  anil  if  it  be  so,  glory  and 
bliss  must  needs  be  their  portion,  thougli  others 
shall  miss  thereof—'  The  wise  shall  inherit  glory, 
but  shame  shall  be  the  promotion  of  fools.'  Pr.iii.35. 

Let  mc,  tlien,  encourage  those  that  are  of  this 
mind  to  be  strong,  and  hold  on  their  way.  Soul, 
tliou  hast  pitched  riglit ;  I  will  say  of  thy  choice 
as  David  said  of  Goliath's  sword,  *  There  is  none 
like  that;  give  it  me.'  'Hold  that  fast  which  thou 
hast,  that  no  man  take  thy  crown,'  Re.  iii.  ii.  Oh  ! 
I  admire  this  wisdom ;  this  is  by  the  direction  of 
tlie  Lawgiver;  this  is  by  the  teaching  of  the 
blessed  Spirit  of  God  ;  not  the  wisdom  which  this 
woi'ld  teacheth,  nor  the  wisdom  which  the  world 
doth  choose,  which  comes  to  nought,  i  Co.  ii.  6.  Surely 
thou  hast  seen  something  of  the  Avorld  to  come, 
and  of  the  glory  of  it,  through  faith ;  surely  God 
has  made  thee  see  emptiness  in  that  wherein  others 
find  a  fulness,  and  vanity  in  that  which  by  others 
is  counted  for  a  darling.  Blessed  are  thine  eyes, 
for  they  see ;  and  thine  ears,  for  they  hear. 

But  who  told  thee  that  thy  soul  was  such  an 
e.xcellent  thing  as  by  thy  practice  thou  declarest 
thou  believest  it  to  be  ?  What !  set  more  by  thy 
soul  than  by  all  the  world  ?  What !  cast  a  world 
behind  thy  back  for  the  welfare  of  a  soul  ?  Is  not 
this  to  play  the  fool,  in  the  account  of  sinners, 
while  angels  wonder  at  and  rejoice  for  thy  wisdom? 
What  a  thing  is  this,  that  thy  soul  and  its  welfare 
should  be  more  in  thy  esteem  than  all  those  glories 
wherewith  the  eyes  of  the  world  are  dazzled  ! 
Surely  thou  hast  looked  upon  the  sun,  and  that 
makes  gold  look  like  a  clod  of  clay  in  thine  eye- 
sight. 

But  who  put  the  thoughts  of  the  excellencies 
of  the  tilings  that  are  eternal — I  say,  who  put  the 
thoughts  of  the  excellency  of  those  things  into  thy 
mind  in  this  wanton  age  ? — in  an  age  wherein  the 
thoughts  of  eternal  life,  and  the  salvation  of  the 
soul,  are  with  and  to  many  like  the  Morocco  am- 
bassador and  his  men,  men  of  strange  faces,  in 
strange  habit,  with  strange  gestures  and  beha- 
viours, monsters  to  behold. 

But  where  hadst  thou  that  heart  that  gives 
entertainment  to  these  thoughts,  these  heavenly 
thoughts  ?  These  thoughts  are  like  the  French 
Trotestants,  banished  thence  where  they  willingly 
would  have  harbour.*  How  came  they  to  thy 
house,  to  thy  heart,  and  to  find  entertainment  in 
thy  soul  ?     The  Lord  keep  them  in  every  imagina- 


•  The  edict  of  Nantes  was  issued  April  1598;  but,  in  viola- 
tion  of  it,  llochelle  was  taken  from  tlie  Protestants  in  1628. 
I loni  that  time  horrid  barbarities  were  practised  upon  them. 
In  1(J70,  the  elector  of  Brandenburg  appealed  to  the  French 
king  on  behalf  of  his  Protestant  subjects,  of  whom  multitudes 
lied  for  refuge  to  Englan').  and  Germany.  In  1085,  the  edict 
of  Nantes  was  revoked,  and  a  frightful  pcrsecutiou  ensued 


tlon  of  the  thoughts  of  thy  heart  for  ever,  and 
incline  thine  heart  to  seek  him  more  and  more. 

And  since  the  whole  world  have  slighted  and 
despised,  and  counted  foolish  the  thoughts  and 
cogitations  -wherewith  thy  soul  is  exercised,  what 
strong  and  mighty  supporter  is  it  upon  and  with 
which  thou  bearest  up  thy  spirit,  and  takest  en- 
couragement in  this  thy  forlorn,  unoccupied,  and 
singular  way  ?  for  so,  I  daresay,  it  is  with  the 
most ;  but  certainly  it  is  something  above  thyself, 
and  that  is  more  mighty  to  uphold  thee  than  is 
the  power,  rage,  and  malice  of  all  the  world  to 
cast  thee  down,  or  else  thou  couldst  not  bear  up, 
now  wind  and  weather,  now  the  stream  and  the 
force  thereof  are  against  thee. 

Objection  1 .  'I  know  my  soul  is  an  excellent 
thing,  and  that  the  world  to  come  and  its  glories, 
even  in  the  smallest  glimpse  thereof,  do  swallow 
up  all  the  world  that  is  here ;  my  heart  also  doth 
greatly  desire  to  be  exercised  about  the  thoughts 
of  eternity,  and  I  count  myself  never  better  than 
when  my  poor  heart  is  filled  with  them ;  as  for 
the  rage  and  fury  of  this  world,  it  swaycth  very 
little  with  me,  for  my  heart  is  come  to  a  point ; 
but  yet,  for  all  tliat,  I  meet  with  many  discour- 
agements, and  such  things  that  indeed  do  weaken 
my  strength  in  the  way.' 

But,  brave  soul,  pray  tell  me  what  the  things 
are  that  discourage  thee,  and  that  weaken  thy 
strength  in  the  way  ? 

'  Why,  the  amazing  greatness  of  this  my  enter- 
prise, that  is  one  thing.  1  am  now  pursuing 
things  of  the  highest,  the  greatest,  the  most 
enriching  nature,  even  eternal  things:  and  the 
thoughts  of  the  greatness  of  them  drowned  me ; 
iur  when  the  heat  of  my  spirit  in  the  pursuit  after 
them  is  a  little  returned  and  abated,  methinks  I 
hear  myself  talking  thus  to  myself :  Fond  fool  ! 
canst  thou  imagine  that  such  a  gnat,  a  flea,  a  pis- 
mire as  thou  art,  can  lake  and  possess  the  heavens, 
and  mantle  thyself  up  in  the  eternal  glories  ?  If 
thou  makest  first  a  trial  of  the  successfulness  of 
thy  endeavours  upon  things  far  lower,  more  base, 
but  much  more  easy  to  obtain,  as  crowns,  king- 
doms, earldoms,  dukedoms,  gold,  silver,  or  the 
like,  how  vain  are  these  attempts  of  thine;  and 
yet  thou  thinkest  to  possess  thy  soul  of  heaven  ! 
Away,  away!  by  the  height  thereof  thou  mayest  well 
conclude  it  is  far  above  out  of  thy  reach ;  and  by 
the  breadth  thereof  it  is  too  large  for  thee  to  grasp; 
and  by  the  nature  of  the  excellent  glory  thereof, 
too  good  for  thee  to  possess.  These  are  the 
thoughts  that  sometimes  discourage  me,  and  that 
weaken  my  strength  in  the  way.' 

Answer.  The  greatness  of  thy  undertaking  does 
but  show  the  nobleness  of  thy  soul,  in  that  it  can- 
not, will  not,  be  content  with  such  low  and  dry 
things  as   tlie  bascborn   spirits  that   are  of    the 


A!^D  UNSPEAKABLENESS  OF  THE  LOSS  THEREOF, 


147 


world  can  and  do  content  themselves  withal.  And 
as  to  the  greatness  of  the  things  thou  aimest  at, 
though  they  be,  as  tliey  are  indeed,  things  that 
have  not  their  like,  yet  they  are  not  too  big  for 
God  to  give,  and  he  has  promised  to  give  them  to 
the  soul  that  seeketh  him ;  yea,  he  hath  prepared 
the  kingdom,  given  the  kingdom,  and  laid  up  in 
the  kingilom  of  heaven,  the  tilings  that  thy  soul 
longeth  for,  presseth  after,  and  cannot  be  content 

without.    Lu.  xiL  32.    Mat.  xxv.  14.    Col.  i.  5.    \  Ve.  \.  4.       As 

for  thy  making  a  trial  of  the  successfulness  of  thy 
endeavours  upon  things  more  inferior  and  base, 
that  is  but  a  trick  of  the  old  deceiver.  God  has 
refused  to  give  his  children  the  great,  the  brave, 
and  glorious  things  of  this  world,  a  few  only  ex- 
cepted, because  he  has  prepared  some  better  thing 
for  them,  i  Co.  L  27.  He.  xi.  3S— to.  Wherefore  faint 
not,  but  let  thy  hand  be  strong,  for  thy  work 
shall  be  rewarded.  Ga.  vi.  9.  And  since  th}--  soul 
is  at  work  for  soul-things,  for  divine  and  eternal 
things,  God  will  give  them  to  thee ;  thou  art  not 
of  the  number  of  them  that  draw  back  unto  per- 
dition, but  of  them  that  believe  to  the  saving  of 
the  soul  ;  thou  shalt  receive  the  eud  of  thy  faith, 
the  salvation  of  thy  soul.   He.  x.  39.  i  Pe.  i.  s,  9. 

Objection  2.  But  all  my  discouragement  doth  not 
lie  in  this.  I  sec  so  much  of  the  sinful  vileness  of 
my  nature,  and  feel  how  ready  it  is  to  thrust  itself 
forth  at  all  occasions  to  the  defiling  of  my  whole 
man,  and  more.  Now  this  added  to  the  formei-, 
adds  to  my  discouragement  greatly. 

Ansiver.  This  should  be  cause  of  humiliation  and 
of  self-abasement,  but  not  of  discouragement ;  for 
the  best  of  saints  have  their  weaknesses,  these  their 
weaknesses.  The  ladies  as  well  as  she  that  grinds 
at  the  mill,  know  what  doth  attend  that  sex ;  and 
the  giants  in  grace,  as  well  as  the  weak  and  shrubs, 
are  sensible  of  the  same  things,  which  thou  layest 
in  against  tJiy  exercising  of  hope,  or  as  matter  of 
thy  discouragement.  Poor  David  says,  Ps.  ixxvU.  2, 
*My  soul  refused  to  be  comforted,'  upon  this  very 
account,  and  Paul  cries  out  under  sense  of  this,  '  0 
wretched  man  that  I  am ! '  and  comes  as  it  were  to 
the  borders  of  a  doubt,  saying,  '  Who  shall  deliver 
me  ? '  Eo.  v-ii.  24.  Only  he  was  quick  at  remembering 
that  Christ  was-  his  righteousness  and  price  of 
redemption,  and  there  he  relieved  himself. 

Again ;  this  should  drive  us  to  faith  in  Christ ; 
for  therefore  are  corruptions  by  Divine  permission 
still  left  in  us ;  they  are  not  left  in  us  to  drive  us 
to  unbelief,  but  to  faith — that  is,  to  look  to  the 
perfect  righteousness  of  Christ  for  life.  And  for 
further  help,  consider,  that  therefore  Christ  liveth 
in  heaven,  making  intercession,  that  thou  mightest 
be  saved  by  his  life,  not  by  thine,  and  by  his  inter- 
cessions, not  by  thy  perfections.  Ro.  v.  &-9.  CoL  i.  20. 
Let  not  therefore  thy  weaknesses  be  thy  discourage- 
ments ;  only  let  them  put  thee  upon  the  duties 


required  of  thee  by  the  gospel — to  wit,  faith,  hope, 
repentance,  humility,  watchfulness,  diligence,  kc. 

1  Pe.  1.  13 ;  T.  5.  2  Co.  v-ii.  11.  Mar.  xiii.  37.  2  Pe.  i.  10. 

Objection  3.  But  I  find,  together  with  these 
things,  weakness  and  faintness  as  to  mj  graces ; 
my  faith,  my  hope,  my  love,  and  desires  to  these 
and  all  other  Christian  duties  are  weak ;  I  am  like 
the  man  in  the  dream,  that  would  have  run,  but 
could  not ;  that  M'ould  have  fought,  but  could  not ; 
and  that  would  have  fled,  but  could  not. 

Ansiver  1.  "Weak  graces  are  graces,  weak  graces 
may  grow  stronger ;  but  if  the  iron  be  blunt,  put 
to  the  more  strength.  Ec.  x.  lo.  2.  Christ  seems  to 
be  most  tender  of  the  weak :  '  He  shall  gather  the 
lambs  with  his  arm,  and  carry  them  in  his  bosom, 
and  shall  gently  lead  those  that  are  with  young.' 
Is.  xl.  11.  And  again,  '  I  will  seek  that  which  was 
lost,  and  bring  again  that  which  M'as  driven  away, 
and  will  bind  u])  tliat  ivhich  teas  broken,  aud  will 
strengthen  that  which  M'as  sick.'  Eze.  xxxiv.  16.  Only 
here  will  thy  wisdom  be  manifested — to  Avit,  that 
thou  grow  in  grace,  and  that  thou  use  lawfully 
and  diligently  the  means  to  do  it.  2  Pe.  iii.  is.  Phi.  iii. 

10,  11.  1  Th.  Ui.  11-13. 

Use  Sixth,  1  come,  in  the  next  place,  to  a  use 
of  terror,  and  so  I  shall  conclude.  Is  it  so  ?  is  the 
soul  such  an  excellent  thing,  and  is  the  loss  thereof 
so  unspeakably  great?  Then  this  showeth  the 
sad  state  of  those  that  lose  their  souls.  We  use 
to  count  those  in  a  deplorable  condition,  that  by 
one  only  stroke,  are  stript  of  their  whole  estate ; 
the  fire  swept  away  all  that  he  had  ;  or  all  that  he 
had  was  in  such  a  ship,  and  that  ship  sunk  into  the 
bottom  of  the  sea;  this  is  sad  news,  this  is  heavy 
tidings,  this  is  bewailed  of  all,  especially  if  such 
were  great  in  the  world,  and  were  brought  by  their 
loss  from  a  high  to  a  low,  to  a  very  low  condition  ; 
but  a,las !  what  is  this  to  the  loss  about  which  we 
have  been  speaking  all  this  while  ?  The  loss  of  an 
estate  may  be  repaired,  or  if  not,  a  man  may  find 
friends  in  his  present  deplorable  condition  to  his 
support,  though  not  recovery;  but  far  will  this 
be  from  him  that  shall  lose  his  soul.  Ah  I  he  has 
lost  his  soul,  and  can  never  be  recovered  again, 
unless  hell  fire  can  comfort  him ;  unless  he  can 
solace  himself  in  the  fiery  indignation  of  God; 
terrors  will  be  upon  him,  anguish  and  sorrow  will 
swallow  him  up,  because  of  present  misery;  slighted 
and  set  at  nought  by  God  and  his  angels,  he  will 
also  be  in  this  his  miserable  state,  and  this  will 
add  to  sorrow,  sorrow,  and  to  his  vexation  of  spirit, 
howling. 

To  present  you  with  embleais  of  tormented 
spirits,  or  to  draw  before  your  eyes  the  picture 
of  heli,  are  things  too  light  for  so  ponderous  a  sub- 
ject as  this;  nor  can  any  man  frame  or  hivcnt 
words,  be  they  never  so  deep  and  profound,  sulii- 
cient  to  the  life  to  set  out  the  torments  of  hell. 


H8 


THE  GREATNESS  OF  THE  SOUL, 


All  those  expressions  of  fire,  brimstone,  the  lake 
of  fire,  a  fici-y  furnace,  the  bottomless  pit,  and  a 
luuKlrcd  more  to  boot,  are  all  too  short  to  set  forth 
the  miseries  of  those  that  shall  be  damned  souls. 
'Who  knoweth  the  power  of  God's  anger  ?^  Ps.  ic.  ii. 
None  at  all ;  and  unless  the  power  of  that  can  be 
known,  it  must  abide  as  unspeakable  as  the  love 
of  Christ,  wliich  passcth  knowledge. 

Wo  hear  it  thunder,  we  see  it  lighten  ;  yea, 
eclipses,  comets,  and  blazing  stars  are  all  subject 
to  smite  us  with  terror;  the  thought  of  a  ghost,  of 
tlie  appearing  of  a  dead  wife,  a  dead  husband,  or 
the  like,  how  terrible  are  these  things  I*  But  alas, 
wliat  are  these?  mere  fleabitings,  nay,  not  so  bad, 
when  compared  Avith  the  torments  of  hell.  Guilt 
and  despair,  what  are  they?  Who  understands 
thorn  unto  perfection  ?  The  ireful  looks  of  an  in- 
finite ]\Iajcsty,  what  mortal  in  the  land  of  the  living- 
can  tell  us  to  the  full,  how  dismal  and  breaking  to 
the  soul  of  a  man  it  is,  when  it  comes  as  from  'the 
power  of  His  anger,'  and  arises  from  the  utmost 
indignation?  Besides,  who  knows  of  all  the  ways 
by  which  the  Almighty  will  inflict  his  just  revenges 
upon  the  souls  of  damned  sinners  ?  When  Paul  was 
caught  up  to  the  third  heaven,  he  heard  words  that 
were  unspeakable ;  and  he  that  goes  down  to  hell 
shall  hear  groans  that  are  unutterable.  Hear,  did  I 
say?  they  shall  feel  them,  they  shall  feel  them 
burst  from  their  w-ounded  spirits  as  thunderclaps 
do  from  the  clouds.  Once  I  dreamed  that  I  saw 
two  (whom  I  knew)  in  hell,  and  methought  I  saw  a 
continual  dropping  from  heaven,  as  of  great  drops 
of  fire  lighting  upon  them,  to  their  sore  distress. 
Oh  !  words  are  wanting,  thoughts  are  wanting,  ima- 
gination and  fancy  are  poor  things  here ;  hell  is 
another  kind  of  place  and  state  than  any  alive  can 
think;  and  since  I  am  upon  this  subject,  1  will  here 
treat  a  little  of  hell  as  the  Scriptures  will  give  me 
leave,  and  the  rather  because  I  am  upon  a  use  of  ter- 
ror, and  because  hell  is  the  place  of  torment.  Lu.  xvi. 

1.  Hell  is  said  to  be  beneath,  as  heaven  is  said 
to  be  above;  because  as  above  signifieth  the  utmost 
joy,  triumph,  and  felicity,  so  beneath  is  a  term 
most  fit  to  describe  the  place  of  hell  by,  because  of 
tl-.e  utmost  opposition  tliat  is  between  these  two ; 
hell  being  the  place  of  the  utmost  sorrow,  despair, 
and  misery  ;  there  are  the  underlings  ever  trampled 
un  Jer  the  feet  of  God ;  they  are  beneath,  below, 
under !   Vt.  xv.  n. 

2.  Hell  is  said  to  be  darkness,  and  heaven  is  said 
to  be  light ;  light,  to  show  the  pleasurablencss  and 
the  desirableness  of  heaven  ;  and  darkness,  to  show 
the  dolesome  and  wearisomeness  of  hell ;  and  how 

*  Grtat  allowance  must  be  made  for  the  times  in  wliich 
Buiiyan  lived.  Baxter,  and  aU  the  great  diviues,  Sir  M.  Hale, 
and  the  judges,  believed  iu  witches,  ghosts,  aud  other  chimeras'; 
in  fact,  any  one  professing  unbelief  in  these  wild  fancies,  would 
have  been  counted  among  infidels  and  atheists.— Ed. 


weary,  oh !  how  weary  and  wearisomely,  as  I  may 
say,  will  damned  souls  turn  themselves  from  side 
to  side,  from  place  to  place,  in  hell,  while  swallowed 
up  in  the  thickest  darkness,  and  griped  with  the 
burning  thoughts  of  the  endlessness  of  that  most 
unutterable  misery !   Mat.  xxii.  i3. 

3.  Men  are  said  to  go  up  to  heaven,  but  they  are 
said  to  go  down  to  hell ;  up,  because  of  exaltation, 
and  because  they  must  abound  in  beauty  and  glory 
that  go  to  heaven  ;  down,  because  of  those  sad  de- 
jections, that  great  deformity  and  vile  contempt 
that  sin  hath  brought  them  to  that  go  to  hell.  Eze. 

xxxii.  18. 

4.  Heaven  is  called  a  hill  or  mount,  He.xii.;  hell  is 
called  a  pit,  or  hole,  Re.  ix.  2;  heaven,  a  mount,  the 
mount  Zion,  Re.  xiv.;  to  show  how  God  has,  and  will 
exalt  them  that  loved  him  in  the  world ;  hell,  a  pit 
or  hole,  to  show  how  all  the  imgodly  shall  be  buried 
in  the  yawning  paunch  and  belly  of  hell,  as  in  a 
hollow  cave. 

5.  Heaven  !  It  is  said  of  heaven,  the  height  of 
heaven,  Jobxxii.  i2;  and  of  hell,  the  bottomless  pit. 
Re.  ix.  2 ;  XX.  3.  The  height  of  heaven,  to  show  that 
the  exaltation  of  them  that  do  ascend  up  thither  is 
both  perfect  and  unsearchable  ;  and  hell,  the  bot- 
tomless pit,  to  show  that  the  downfall  of  them  that 
descend  in  thither  will  never  be  at  an  end — down, 
down,  down  they  go,  and  nothing  but  down,  down 
still! 

6.  Heaven!  It  is  called  the  paradise  of  God, 
Re.  ii.  7;  but  hell,  the  burning  lake.  Re.  xx.  15.  A  para- 
dise, to  show  how  quiet,  harmless,  sweet,  and  beau- 
tiful heaven  shall  be  to  them  that  possess  it,  as  the 
garden  was  at  the  beginning  of  the  creation ;  hell, 
the  burning  lake,  to  allude  to  Sodom,  that  since  its 
destruction  is  turned  into  a  stinking  lake,  and  to 
show  that  as  their  distress  was  unutterable,  and  to 
the  highest  amazement,  fidl  of  confusion  and  hor- 
ror, when  that  tempestuous  storm  of  fire  and  brim- 
stone was  rained  from  the  Lord  out  of  heaven  upon 
them,  so,  to  the  utmost  degree,  shall  it  be  with  the 
souls  that  are  lost  and  cast  into  hell. 

7.  It  is  said  that  there  are  dwelling  houses,  or 
places  in  the  kingdom  of  heaven.  Jn.  xiv.  1—3.  Zec.  iii.  7. 
Is.  ivii.  1,  2.  And  also  that  there  are  the  cells  or  the 
chambers  of  death  in  hell.  Pr.  vii.  27.  There  are 
mansions  or  dwelling  places  in  heaven,  to  show  that 
every  one  of  them  that  go  thither  might  have  his 
reward,  according  to  his  work ;  and  that  there  is 
hell,  and  the  lowest  hell.  De.  xxxii.  22.  Ps.  ixxx\i.  la 
And  the  chambers  of  death  in  hell,  to  show  there 
are  places  and  states  in  hell  too,  for  sinners  to  be 
imprisoned  in,  according  to  their  faults ;  hence  it 
is  said  of  some.  These  shall  receive  greater  dam- 
nation, Lu.  XX.  -n ;  and  of  others,  That  it  shall  be 
more  tolerable  for  Sodom  and  Gomorrah  in  the 
judgment  than  for  them,  <fec.  Lu.  x.  12,  i-t. 

The  lowest  hell.     How  many  hells  there  are 


AND  UXSPEAKABLENESS  OF  THE  LOSS  THEREOF. 


149 


a1)0ve  that,  or  more  toleraWe  tormenting  places 
than  the  most  exquisite  torments  there,  God,  and 
thej  that  are  there,  know  best ;  but  degrees  with- 
out doubt  there  are;  and  the  term  'lowest'  shows 
the  utmost  and  most  exquisite  distress ;  so  the 
chambers  of  death,  the  second  death  in  hell,  for  so 
I  think  the  words  should  be  undci-stood — '  Her 
house  is  the  way  to  hell,  going-  down  to  the  cham- 
bers of  death.'  Pr.  vii.  27.  These  are  the  chambers 
that  the  chambers  in  the  temple,  or  that  the  dwell- 
ing places  in  the  house  in  heaven,  are  opposed  to ; 
and  this  opposition  shows,  that  as  there  will  be  de- 
grees of  glory  in  heaven,  so  there  will  of  torments 
in  hell ;  and  there  is  all  reason  for  it,  since  the 
punishment  must  be  inflicted  by  God,  the  infinitely 
just.  Why  should  a  poor,  silly,  ignorant  man, 
though  damned,  be  punished  with  the  same  degree 
of  torment  that  he  that  has  lived  a  thousand  times 
worse  shall  be  punished  with?  It  cannot  be;  jus- 
tice will  not  admit  it ;  guilt,  and  the  quality  of  the 
transgression,  will  not  admit  it;  yea,  the  torment- 
ing fire  of  hell  itself  will  not  admit  it ;  for  if  hell 
fire  can  kindle  upon  nothing  but  sin,  and  the  sinner 
for  the  sake  of  it,  and  if  sin  be  as  oil  to  that  fire, 
as  the  Holy  Ghost  seems  to  intimate,  saying,  *  Let 
it  come  into  his  bowels  like  water,  and  like  oil  Into 
his  bones.'  Ps.  cix.  is.  Then  as  the  quantity  of  the 
oil  is,  so  will  the  fire  burn,  and  so  will  the  flaming 
flame  ascend,  and  the  smoke  of  their  torment,  for 
ever  and  ever.  Suppose  a  piece  of  timber  a  little 
bedaubed  with  oil,  and  another  that  has  been  soak- 
ing in  it  many  a  year,  which  of  these  two,  think 
you,  would  burn  fiercest?  and  from  whence  would 
the  flamlno"  flame  ascend  hio-hest,  and  make  tlie 
most  roaring  noise  ?  Suppose  two  vessels  filled 
with  oil,  one  containing  the  quantity  of  a  pint,  the 
other  containing  the  quantity  of  a  hogshead,  and 
suppose  that  in  one  place  they  were  both  set  on 
fire,  yet  so  that  they  might  not  intermix  flames ; 
nay,  though  they  did,  yet  all  would  conclude  that 
the  most  amazing  roaring  flame  would  be  upon  the 
biggest  vessel,  and  would  be  the  eS'ect  of  the 
greatest  quantity  of  oil ;  so  It  will  be  with  the 
wicked  in  hell.  The  lowest  hell  is  for  the  biggest 
sinners,  and  theirs  will  be  the  greater  damnation, 
and  the  more  intolerable  torment,  though  he  that 
has  least  of  this  oil  of  sin  in  his  bones,  and  of  the 
kindlings  of  hell  fire  upon  him,  will  find  he  has  hell 
enough,  and  will  be  weary  enough  thereof,  for  still 
he  must  struggle  with  flames  that  are  everlasting; 
for  sin  is  such  a  thing,  that  it  can  never  be  burned 
out  of  the  soul  and  body  of  a  damned  sinner. 

But  again ;  having  treated  thus  of  hell,  we  will 
now  speak  a  word  or  two  of  sin,  for  that  is  it  upon 
which  hell  fire  seizes,  and  so  on  the  soul  by  that. 
Sin!  it  is  the  sting  of  hell — the  sting  of  death  is 
sin.  1  Co.  XV.  56.  By  '  death  '  In  this  place  we  must 
not  understand  that  which  is  natural,  but   that 


which  is  in  hell,  the  second  death,  even  everlast- 
ing damnation ;  for  natural  death  the  saints  die, 
yea,  and  also  many  sinners,  without  the  least 
touch  of  a  sting  from  that ;  but  here  is  a  death 
that  has  a  sting  to  hurt,  to  twinge,  and  wound 
the  sinner  with,  even  then  when  It  has  the  utmost 
mastery  of  him.  And  this  is  the  death  that 
the  saved  are  delivered  from ;  not  that  which  is 
natural,  for  that  is  the  end  of  them  as  of  others. 
1  Co.  sv.  55.  Ec.  ii.  15, 16.  But  the  second  death,  the 
death  in  hell,  for  that  is  the  portion  of  the  damned, 
and  it  is  from  that  that  the  saints  have  a  promise 
of  deliverance — '  He  that  overcometh  shall  not  be 
hurt  of  the  second  death.'  Re.  ii.  ii.  And  again, 
'  Blessed  and  holy  is  he  that  hath  part  in  the 
first  resurrection :  on  such  the  second  death  hath 
no  power.'  Re.  xx.  g.  It  is  this  death,  then,  that 
hath  the  chambers  to  hold  each  damned  soul  in ; 
and  sin  is  the  twining,  winding,  biting,  poisoning 
sting  of  this  death,  or  of  these  chambers  of  hell, 
for  sinners  to  be  stricken,  stung,  and  pierced  with. 
'  The  sting  of  death  is  sin.'  Sin,  in  the  general 
of  it,*  is  the  sting  of  hell,  for  there  would  be  no 
such  thing  as  torment  even  there,  were  it  not  that 
sin  is  there  with  sinners ;  for,  as  I  have  hinted 
already,  the  fire  of  hell,  the  indignation  and  wrath 
of  God,  can  fasten  and  kindle  upon  nothing  but 
for  or  because  of  sin  ;  sin,  then,  as  sin,  is  the  sting 
and  the  hell  of  hells,  of  the  lowest  and  upmost 
hells.  Sin,  I  say.  In  the  nature  of  it,  simply  as 
It  is  concluded  both  by  God  and  the  danuied  to  be 
a  breach  of  his  holy  law,  so  it  is  the  sting  of  the 
second  death,  which  is  the  Avorm  of  hell.  But 
then,  as  sin  is  such  a  sting  in  itself,  so  it  is 
heightened,  sharpened,  and  made  more  keen  and 
sharp  by  those  circumstances  that  as  concomitants 
attend  it  in  every  act ;  for  there  is  not  a  sin  at 
any  time  committed  by  man,  but  there  is  some 
circumstance  or  other  attends  it,  that  makes  it, 
when  charged  home  by  God's  law,  bigger  and 
sharper,  and  more  venom  and  poisonous  to  the 
soul  than  if  it  could  be  committed  without  them ; 
and  this  is  the  sting  of  the  hornet,  the  great  sting. 
I  sinned  without  a  cause  to  please  a  base  lust,  to 
gratify  the  devil ;  here  Is  the  sting !  Again ;  I 
preferred  sin  before  holiness,  death  before  life,  hell 
before  heaven,  the  devil  before  God,  and  damnation 
before  a  Saviour ;  here  is  the  sting  I  Again,  I 
preferred  moments  before  everlastings,  temporals 
before  eternals,  to  be  racked  and  always  slaying 
before  the  life  that  is  blessed  and  endless ;  here  is 
the  sting!  Also,  this  I  did  against  light,  against 
convictions,  against  conscience,  against  persuasion 
of  friends,  ministers,  and  the  godly  lives  which  I 
beheld  in  others;  here  is  the  sting!     Also,  tliis  I 


*  Siu  '  iu  the  geucral  of  it,'  or  siu  wlicrevci-  it  may  bo 

I'ouuJ. 


150 


TIIE  GREATNESS  OF  THE  SOUL,  ETC. 


(li(l  against  warnings,  forcwarnings,  yea,  though  I 
saw  others  fall  before  my  face  by  the  mighty 
liand  of  God  for  committing  of  the  same;  here  is 
the  sting! 

Sinners,  wouUl  I  couhl  persuade  you  to  hear  me 
out !  A  man  cannot  commit  a  sin,  but,  by  the 
commission  of  it,  he  doth,  by  some  circumstance  or 
other,  sliarpen  the  sting  of  hell,  and  tliat  to  pierce 
himself  through  and  through,  and  through,  Avith 
many  sorrows,  i  Ti.  vi.  lo.  Also,  the  sting  of  hell  to 
some  will  be,  that  the  damnation  of  others  stand 
upon  their  score,  for  that  by  imitating  of  them,  by 
bein'T  deluded  by  them,  persuaded  by  them,  drawn 
in  by  them,  they  perish  in  hell  for  ever ;  and  hence 
it  is  that  these  principal  sinners  must  die  all  these 
deaths  in  themselves,  that  those  damned  ones  that 
they  have  drawn  into  hell  are  also  to  bear  in  their 
own  souls  for  ever.  And  this  God  threatened  to 
the  prince  of  Tyrus,  that  capital  sinner,  because 
by  his  pride,  power,  practice,  and  policy,  he  cast 
down  others  into  the  pit ;  therefore  saith  God  to 
him,  '  They  shall  bring  thee  down  to  the  pit,  and 
thou  shalt  die  the  deaths  of  them  that  are  slain  in 
the  midst  of  the  seas.'  And  again;  'Thou  shalt 
die  the  deaths  of  the  uncircumcised  by  the  hand 
of  strangers ;  for  I  have  spoken  it,  saith  the  Lord 
God.'  Eze.  xxviii.  8,  10.  Ah!  this  will  be  the  sting  of 
them,  of  those  that  are  principal,  chief,  and,  as  I 
may  call  them,  the  captain  and  ringleading  sinners. 
Vipers  will  come  out  of  other  men's  fire  and  flames, 
and  settle  upon,  seize  upon,  and  for  ever  abide 
upon  their  consciences ;  and  this  will  be  the  sting 
of  hell,  the  great  sting  of  hell  to  them. 

I  will  yet  add  to  all  this ;  how  will  the  fairness 
of  some  for  heaven,  even  the  thoughts  of  that, 
sting  them  when  they  come  to  hell !  It  will  not 
be  so  much  their  fall  into  the  pit,  as  from  whence 
they  fell  into  it,  that  will  be  to  them  the  buzzing 
noise  and  sharpened  sting  of  the  great  and  terrible 
hornet.  '  How  art  thou  fallen  from  heaven,  0 
Lucifer  !'  there  is  the  sting,  is.  xiv.  12.  Thou  that 
art  exalted  up  to  heaven  shalt  be  thrust  down  to 
hell,  though  thou  hast  made  '  thy  nest  among  the 
stars,'  from  thence  will  I  fetch  thee  down;  there 


is  a  sting.  Mat.  li.  23.  Ob.  4.  To  be  pulled,  for  and 
through  love  to  some  vain  lust,  from  the  everlast- 
ing gates  of  glory,  and  caused  to  be  swallowed  up 
for  it  in  the  belly  of  hell,  and  made  to  lodge  for 
ever  in  the  darksome  chambers  of  death,  there  is 
the  piercing  sting  ! 

But  again,  as  there  is  the  sting  of  hell,  so  there 
is  the  strength  of  that  sting ;  for  a  sting,  though 
never  so  sharp,  or  venom,  yet  if  it  wanteth  strength 
to  force  it  to  the  designed  execution,  it  doth  but 
little  hurt.  But  this  sting  has  strength  to  cause 
it  to  pierce  into  the  soul ;  •  the  sting  of  death  is 
sin  ;  and  the  strength  of  sin  is  the  law.'  1  Co.  xv.  56. 
Here  then  is  the  strength  of  the  sting  of  hell;  it 
is  the  law  in  tlie  perfect  penalty  of  it ;  '  for  -withoufc 
the  law,  sin  is  dead. '  Ro.  vii.  8.  Yea,  again  he  saith, 
*  where  no  law  is,  there  is  no  transgression. '  Ro.  iv.  15. 
The  law  then  followeth,  in  the  executive  part  of 
it,  the  soul  into  hell,  and  there  strengtheneth  sin, 
that  sting  of  hell,  to  pierce  by  its  unutterable 
charging  of  it  on  the  conscience,  the  soul  for  ever 
and  ever ;  nor  can  the  soul  justly  murmur  or  I'epine 
at  God  or  at  his  law,  for  that  then  the  sharply 
apprehensive  soul  will  well  discern  the  justness, 
righteousness,  reasonableness,  and  goodness  of  the 
law,  and  that  nothing  is  done  by  the  law  unto  it, 
but  that  which  is  just  and  equal.* 

This,  therefore,  will  put  great  strength  and  force 
into  sin  to  sting  the  soul,  and  to  strike  it  with  the 
lashes  of  a  scorpion.  Add  yet  to  these  the  abiding- 
life  of  God,  the  Judge  and  God  of  this  law,  will 
never  die.  When  princes  die,  the  law  may  be 
altered  by  the  which  at  present  transgressors  are 
bound  in  chains  ;  but  oh  I  here  is  also  that  which 
will  make  this  sting  so  sharp  and  keen,  the  God 
that  executes  it  will  never  die.  'It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God.' 

He.  I.  30,  31. 

*  Tlie  law  is  a  transcript  of  tlie  mind  of  God ;  it  is  holy, 
just,  and  good — so  that  he  that  ofifendeth  in  one  point  is  guilty 
of  all.  The  law  convicts  and  shows  the  sinner  that  God  is  all 
eye  to  see,  and  all  fire  to  consume,  every  unclean  thing.  Tims 
the  law  gives  sin  its  strength,  and  death  its  warrant,  to  .arrest 
and  execute  the  sinner.— J/«*o«. 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE^ 

CLEARLY  EXPLAINED,  AND   LARGELY  IMPROVED, 
FOR  THE  BENEFIT  OF  ALL  BELIEVERS. 


From  1  Jolin  ii.  1—'  And  if  any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the  righteous* 

By  JOHN    BUN  Y  AN,  Author  of  'The  Pilgium's  Pkogress,' 

London:  Printed  for  Dorman  Newman,  at  the  King's  Arms,  in  tlie  Poultry,  1GS3. 


ADYEETISEMENT  BY  THE  EDITOPt. 


Tnis  is  one  of  the  most  interesting  of  Buujan's 
treatises,  to  edit  which  required  the  Bible  at  my 
right  hand,  and  a  law  dictionary  on  my  left.  It 
was  very  frequently  republished ;  but  in  an  edition 
by  John  Marshall,  1725,  it  became  most  seriously 
mutilated,  many  passages  were  omitted,  and  numer- 
ous errors  were  made.  In  this  state,  it  Avas  copied 
into  Mr.  Whitefield's  edition  of  his  works,  and  it 
has  been  since  republished  with  all  those  errors.  It 
is  now  restored  to  its  original  state  ;  and  we  hope 
that  it  will  prove  a  most  acceptable  addition  to  our 
theological  literature.  Although  Bunyan  was  shut 
up  for  more  than  twelve  years  a  prisoner  for  the 
truth,  and  his  time  was  so  fully  occupied  in  preach- 
ing, writing,  and  labouring  to  provide  for  the  press- 
ing wants  of  his  family ;  still  he  managed  to  get 
acquainted,  in  a  very  remarkable  manner,  with  all 
those  law  terms  which  are  connected  with  the 
duties  of  a  counsel,  or  advocate.  He  uses  the 
words  replevin,  supersedeas,  term,  demur,  nonsuit, 
reference,  title,  in  forma  paiqjeris,  king's  bench, 
common  pleas,  as  properly  and  familiarly  as  if  he 
had  been  brought  up  to  the  bar.  How  extraordinary 
must  have  been  his  mental  powers,  and  how  reten- 
tive his  memory !  I  examined  this  work  with  appre- 
hension, lest  he  had  misapplied  those  hard  words ; 
but  my  surprise  was  great,  to  find  that  he  had  used 
every  one  of  them  with  as  much  propriety  as  a  Lord 
Chief-Justice  could  have  done. 

We  are  indebted  for  this  treatise  to  Bunyan's 
having  heard  a  sermon  which  excited  his  attention 
to  a  common,  a  dangerous,  and  a  fatal  heresy,  more 
frequently  preached  to  crowned  heads,  mitred 
prelates,  members  of  parliament,  and  convoca- 
tions, than  it  is  to  the  poor,  to  whom  (!t.e  gosj^cl  is 
preached.  In  this  sermon,  the  preacher  said  to 
his  hearers,  '  see  that  your  cause  be  good,  else 
Christ  will  not  undertake  it.'  p.  iso.  Bunyan  heard, 
as  all  Christians  ought  to  hear,  with  careful  jealousy, 
and  at  once  detected  the  error.  He  exposes  the  fal- 
lacy, and  uses  his  scriptural  knowledge  to  confute 
it,  by  showing  that  Christ  pleads  for  the  wicked,  the 
lost ;  for  those  mIio  Iccl  themselves  so  involved  in 
a  bad  cause,  that  no  advocate  but  Christ  can  bring 


them  through.  He  manifests  great  anxiety  that 
every  inquirer  should  clearly  ascertain  definite 
truths  and  not  be  contented  with  general  notions. 
See  p.189-199,  and  201.  This  is  very  important  advice, 
and  by  following  which,  we  shall  be  saved  from 
many  painful  doubts  and  fears.  Our  need  of  an 
advocate  is  proved  by  the  fact,  that  Christ  has 
undertaken  the  office.  Some  rely  on  their  tears 
and  sighs,  as  advocates  for  them  with  God  ;  others 
on  imperfect  good  works — from  all  these  the  soul 
must  be  shaken,  until  it  finds  that  there  is  no  pre- 
vailing Advocate  but  the  Saviour;  and  that  he 
alone,  with  his  mystical  body,  the  church,  is  en- 
titled to  the  inheritance.  Then  sincere  repentance, 
sighs,  and  tears,  evidence  our  faith  in  him,  and  our 
godly  sorrow  for  having  occasioned  him  such  incon- 
ceivable sufferings ;  tears  of  joy  that  we  have  such 
a  Saviour  and  an  Advocate,  equally  omnipotent  to 
plead  for,  as  to  save  us.  The  inheritance  being 
Christ's,  the  members  of  his  body  cannot  be  cheated 
of  it,  or  alienate  it.  p.  187.  Bunyan,  with  his  fertile 
imagination,  and  profound  scriptural  knowledge, 
spiritualizes  the  day  of  jubilee  as  a  tj-pe  of  the 
safety  of  the  inheritance  of  the  saints.  By  our 
folly  and  sin  we  may  lose  sight  for  a  time  of  our 
title  deeds ;  but  the  inheritance  is  safe. 

The  whole  woi-k  is  a  rich  treat  to  those  who  love 
experimental  divinity,  and  are  safe  in  Christ  as 
Noah  was  in  the  ark ;  but.  Oh  !  how  woeful  must 
those  be,  who  are  without  an  interest  in  theSaviour; 
and  that  have  none  to  plead  their  cause.  '  They 
are  left  to  be  ground  to  powder  between  the  jus- 
tice of  God  and  the  sins  which  they  have  committed. 
It  is  sad  to  consider  their  pliglit.  Tliis  is  the 
man  that  is  pui-sucd  by  the  law,  and  by  sin,  and  by 
death,  and  has  none  to  plead  his  cause.  Terrors 
take  hold  on  him  as  waters;  a  stone  hurleth  him 
out  of  his  place.'  Jobxrv-lL  p.  200.  Reader,  tliis  is  a 
soul-searching  subject — may  it  lead  us  to  a  solemn 
trial  of  our  state,  and  to  the  happy  conclusion, 
that  the  Saviour  is  our  Advocate,  and  that  our 
eternal  inheritance  is  safe  in  heaven. 


IIacknf.t,  May  ISOO. 


Geouge  Ofi-or. 


163 


THE  EPISTLE  TO  THE  READER. 


THE  EPISTLE  TO  THE  EEADER. 


CocRTEOUs  Reader, 

Of  all  the  excellent  offices  which  God  the  Father 
has  conferred  upon  Jesus  Christ  our  Lord,  this  of 
his  being  an  Aclvocate  with  him  for  us  is  not  the 
least,  though,  to  the  shame  of  saints  it  may  he 
spoken,  the  hlessed  benefits  thereof  have  not  with 
that  diligence  and  fervent  desire  been  inquired 
after  as  thej  ought. 

Christ,  as  sacrifice,  priest,  and  king,  with  the 
p;lories  in,  and  that  flow  from,  him  as  such,  has, 
God  be  thanked,  in  this  our  day,  been  much  dis- 
covered by  our  seers,  and  as  much  rejoiced  in  by 
those  who  have  believed  their  words ;  but  as  he  is 
an  Advocate  with  the  Father,  an  Advocate  for  us, 
I  fear  the  excellency  of  that  doth  still  too  much 
lie  hid ;  though  I  am  verily  of  opinion  that  the 
people  of  God  in  this  age  have  as  much  need  of 
the  knowledge  thereof,  if  not  more  need,  than  had 
their  brethren  that  are  gone  before  them. 

These  words,  '  if  not  more  need,'  perhaps  may 
seem  to  some  to  be  somewhat  out  of  joint;  but  let 
the  godly  wise  consider  the  decays  that  are  among 
us  as  to  the  power  of  godliness,  and  what  abund- 
ance of  foul  miscarriages  the  generality  of  profes- 
sors now  stand  guilty  of,  as  also  how  diligent  their 
great  enemy  is  to  accuse  them  at  the  bar  of  God 
for  them,  and  I  think  they  will  conclude,  that,  in 
so  saying,  I  indeed  have  said  some  truth.  Where- 
fore, when  I  thought  on  this,  and  had  somewhat 
considered  also  the  transcendent  excellency  of 
the  advocateship  of  this  our  Lord;  and  again, 
that  but  little  of  the  glory  theieof  has  by  M'riting 
been,  in  our  day,  communicated  to  the  church,  I 
adventured  to  write  what  I  have  seen  thereof,  and 
do,  by  what  doth  follow,  present  it  unto  her  for 
good. 

I  count  not  myself  sufficient  for  this,  or  for  any 
other  truth  as  it  is  in  Jesus  ;  but  yet,  I  say,  I  have 
told  you  somewhat  of  it,  according  to  the  propor- 
tion of  faith.  And  I  believe  that  some  will  thank 
God  for  what  I  here  have  said  about  it ;  but  it  will 
be  chiefly  those,  whose  right  and  title  to  the  king- 
dom of  heaven  and  glory,  doth  seem  to  themselves 


to  be  called  in  question  by  their  enemy,  at  the  bar 
of  the  Judge  of  all. 

These,  I  say,  vvill  read,  and  be  glad  to  hear, 
that  they  have  an  Advocate  at  court  that  will 
stand  up  to  plead  for  them,  and  that  will  yet  secure 
to  them  a  right  to  the  heavenly  kingdom.  Where- 
fore, it  is  more  particularly  for  those  that  at  pre- 
sent, or  that  hereafter,  may  be  in  this  dreadful 
plight,  that  this  my  book  is  now  made  public  ; 
because  it  is,  as  I  have  showed,  for  such  that 
Jesus  Christ  is  Advocate  with  the  Father. 

Of  the  many  and  singular  advantages,  there- 
fore, that  such  have  by  this  their  Advocate  in  his 
advocating  for  them,  this  book  gives  some  account; 
as,  where  he  pleads,  how  he  pleads,  Avhat  he  pleads, 
when  he  pleads,  with  Avhom  he  pleads,  for  whom 
he  pleads,  and  how  the  enemy  is  put  to  shame  and 
silence  before  their  God  and  all  the  holy  angels. 

Here  is  also  showed  to  those  herein  concerned, 
how  they  indeed  may  know  that  Jesus  is  their 
Advocate ;  j^ea,  and  how  their  matters  go  before 
their  God,  the  Judge;  and  particularly  that  they 
shall  well  come  ott"  at  last,  yea,  though  their 
cause,  as  it  is  frheirs,  is  such,  in  justification  of 
which,  themselves  do  not  dare  to  show  their  heads. 

Nor  have  I  left  the  dejected  souls  without  direc 
tions  how  to  entertain  this  Advocate  to  plead  their 
cause ;  yea,  I  have  also  shown  that  he  will  be 
with  ease  prevailed  with,  to  stand  up  to  plead  for 
such,  as  one  Avould  think,  the  ver}"-  heavens  would 
blush  to  hear  them  named  by  him.  Their  com- 
fort also  is,  that  he  never  lost  a  cause,  nor  a  soul, 
for  whom  he  undertook  to  be  an  Advocate  with 
God. 

But,  reader,  I  will  no  longer  detain  thee  from 
the  perusal  of  the  discourse.  Ecad  and  think ; 
read,  and  compare  what  thou  readest  with  the 
Word  of  God.  If  thou  findest  any  benefit  by 
what  thou  readest,  give  the  Father  and  his  Son 
the  glory ;  and  also  pray  for  me.  If  thou  findest 
me  short  in  this,  or  to  exceed  in  that,  impute  all 
such  things  to  my  weakness,  of  which  I  am  always 
full.  Farewell.  I  am  thine  to  serve  thee  what  I 
may,  John  Bukyan. 


THE  CO::^TENTS  OE  THIS  TEEATISE. 


Ihe  apostles  Divine  policy,  tol)cgeta(lMerei,'ard  toliisDiviiie 
dociriiie  of  eteniiil  life.— The  apostle's  explication  of  this 
expression,  viz.,  ']  lie  blood  of  Jesus  Christ  cleaiisetli  from 
all  sin.— The  apostle's  exhortation  to  separation  from  sin, 

as  a  pood  cflcet  of  a  ^ood  cause,  viz.,  Forgiveness. The 

apostle's  adilition,  to  prevent  misunderstanding,  viz.,  We 
have  an  advocate  with  the  Father  ....       154 

This  brings  to  the  text,  in  which  are  two  great  truths  con- 
tained: I.  A  supposition,  viz.,  That  men  iu  Christ  may  sm. 


II.  An  expression,  by  way  of  consolation,  in  case  of  sin, 
viz.,  AVe  have  an  Advocate  witli  the  Fatlicr    . 

Two  things  for  inquiry  in  tiiese  truths  :  P'irst,  Axi  inquiry  into 
what  our  apostle  means  by  sin;  in  which  is  considered, 
A  dirt'ercuce  in  the  person  and  in  the  sin.  And,  Second,  An 
inquiry  into  what  it  is  for  Christ  to  be  an  Advocate,  viz., 
To  plead  for  another  in  a  court  of  judicature 

Seven  things  supposed  in  the  office  of  an  advocate:  1.  That 
God,  as  judge,  is  on  the  tliroue  of  judgment.   2.  That  saints 


155 


155 


CONTENTS  OF  THE  TREATISE. 


15; 


ere  concerned  at  that  bar.  3.  That  Christians  have  an 
accuser.  4.  Tliat  sinninsc  saints  dare  not  appear  at  this  bar 
to  plead  their  own  cause.  5.  That  Christians  are  apt  to 
forget  their  Advocate,  and  remember  their  Judife.  6.  To 
remember  our  Advocate  is  the  way  to  support  failh  and  liope. 
— 7.  That  if  our  advocate  plead  our  cause  (though  that  be 
never  so  black)  he  is  able  to  bring-  us  off  .  .  155 — 157 
The  apostle's  triumph  in  Christ  on  tiiis  account. — An  exhor- 
tation to  the  dirticult  task  of  believing. — Christ's  advocate- 
ship declares  us  to  be  sorry  creatures      ...         .      157 

The  method  observed  in  the  discouusb. 
First,  To  speak  of  this  advocate's  office 


153 

158 
153 


First,  By  touching  on  the  nature  of  this  office  . 
Second,  By  treating  of  the  order  or  place  of  this  office 
Third,  The  occasion  of  this  office,  viz.,  some  great  sin. — 
Christ,  as  Advocate,  pleads  a  bad  cause. — A  good  cause  will 
plead  for  itself. — A  bad  man  may  have  a  good  cause,  and  a 
good  man  may  have  a  bad  cause. — Christ,  the  righteous, 
pleading  a  bad  cause, is  a  mystery. — The  best  saints  are  most 
sensible  of  their  sius. — A  pestdent  passage  of  a  preacher  159,100 


Second,   to   show   how   Christ  does    manage   his 


OFFICE 


160 


First,  How  he  manages  his  office  of  Advocate  with  the 
Father. — 1.  Alone,  not  by  any  proxy  or  deputy. — 2.  Christ 
pleads  at  God's  bar;  the  c:iuse  cannot  be  removed  into 
another  court. —  If  removed  from  lieaven,  we  have  no  advo- 
cate on  earth  — 3.  In  pleading,  Christ  observes  these  rules: 
(1.)  He  granteth  what  is  charged  on  ns. — (2)  He  pleads 
his  own  goodness  for  us. — He  payeth  all  our  debls  down. — 
AU  nioMihs  stopped,  who  would  not  have  the  siiuier  deliv- 
ered.— (3.)  Christ  requires  a  verdict  in  order  to  our  deliver- 
ajice. — The  sinner  is  delivered,  God  contented,  Satan  con- 
founded, and  Christ  applauded       ....       160 — 1G2 

Second,  How  Christ  manages  his  office  of  an  Advocate 
against  the  adversary  by  argument.— 1.  He  pleads  the 
pleasure  of  his  Father  in  his  merits. — Satan  rebuked  for 
finding  fault  therewith. — 2.  He  pleads  God's  interest  in  his 
people. —  Haman's  mishap  in  being  engaged  against  the 
king's  qneen. — N.B.  It  seems  a  weak  plea,  because  of  man's 
unworthiness ;  but  it  is  a  strong  plea,  because  of  God's 
worthiness. — The  elect  are  bound  to  God  by  a  sevenfold 
cord. — The  weight  of  the  plea  weighed  .        .        .       162 — 164 

Third,  Christ  pleads  his  own  interest  in  them. — A  parallel 
between  cattle  in  a  pound  and  Christ's  own  sheep — Six 
weighty  reasons  in  this  plea.— 1.  They  are  Christ's  own. — 
2.  Tliey  cost  him  dear. — 3.  He  hath  made  them  near  to  him- 
self.— (a.)  They  are  his  spouse,  his  love,  his  dove;  they  are 
members  of  his  body. — (b.)  A  man  cannot  spare  a  hand,  a 
foot,  a  finger. — Nor  can  Christ  spare  any  member. — 4.  Christ 
pleads  his  right  in  heaven  to  give  it  to  whom  he  will. — 
Christ  will;  Satan  wdl  not;  Christ's  will  stands. — 5.  Christ 
pleads  Satan's  enmity  against  tlie  godly. —  Satan  is  the  cause 
of  the  crimes  he  accuses  us  of — A  simile  of  a  weak-wilted 
child — 6.  Christ  can  plead  those  sms  of  saints  for  them 
for  wliich  Satan  would  have  them  damned. — Eight  con- 
siderations to  clear  that. — Seven  more  considerations  to  the 
same  end. — Men  care  most  for  children  that  are  infirm. — 
A  father  offended  hath  been  appeased  by  a  brother  turning 
advocate 164— 1 09 

Third  head. — To  show  who  have  Christ  for  an  ad- 
vocate;   WHEREIN  ARE  three  THINGS  CONTAINED        109 

First,  This  office  of  advocate  differs  from  that  of  a  priest. 
— 1.  They  differ  in  name — 2.  They  differ  in  nature. — 3.  They 
differ  as  to  their  extent. — 4.  They  differ  as  to  the  jiersons 
witli  whom  they  have  to  do. — 5.  They  differ  as  to  the  mat- 
ter about  which  tiiey  are  employed. — 6.  Christ,  as  Priest, 
precedes;  Christ,  as  Advocate,  succeeds  .         .         .       169 

Second,  How  far  this  office  of  au  advocate  is  extended; 
in  five  particulars 169 

Third,  Who  have  Christ  for  their  Advocate. — 1.  In  gene- 
ral, all  adopted  children. —  Object.  The  text  saith,  '  If  any 
man  sin.' — Aiisw.  'Any  man,'  is  not  any  of  the  world  ;  but 
any  of  the  children  of  (ioil. — A  difference  in  children  ;  some 
bigger  than  some. — Christ  an  Advocate  for  strong  men. — 
2.  in  particular,  to  show  if  Christ  be  our  Advocate — (1.)  If 
one  have  entertained  Christ  to  plead  a  <'ause. — Quest,  ll'iw 
shall  I  know  that':' — Answ.  By  being  sensible  of  an  action 
commenced  against  thee  in  the  high  court  of  justice. — (2.) 
If  one  have  revealed  a  cause  to  Christ. — An  example  of 
one  revealing  his  cause  to  Christ,  in  a  closet. — In  order  to 
this,  one  must  know  Christ,  (a)  To  be  a  friend. —  (6)  To 
be  faithful. — (3.)  If  one  have  committed  a  cause  to  Cl'.rist. 
— Ill  order  to  this,  one  must  be  convinced,  {a)  Of  Christ's 
ability  to  defend  him. — (i.)  Of  Christ's  courage  to  plead  a 


cause.— (e.)  Of  Christ's  will  fortius  work.— (rf.)  Of  Christ's 
tenderness  in  case  of  his  client's  dulness. — (e.)  Of  Christ's 
unweariedness  — (4.)  If  one  wait  till  things  come  to  a  legal 
issue. — Quest.  AVhat  is  it  thus  to  wait  ? — Answ.  (a.)  To  be 
of  good  courage ;  look  for  deliverance. — (6.)  To  keep  his  way 
in  waiting. — (c.)  To  observe  his  directions. — (d.)  To  hearken 
to  fnrtlier  directions  which  may  come  from  the  advocate. — 
(e.)  To  come  to  no  ill  conclusion  in  waiting,  viz.,  that  the 
cause  is  lost;  because  one  hears  not  from  court — (^/".)  To 
wait  waking,  not  sleeping. — Ordinances  and  ministers  com- 
pared to  a  post  house  and  carriers  of  letters. — The  client's 
comfortable  conclusion  about  his  advocate  and  cause. — But 
yet  doubting  and  desponding — The  author's  reply  to,  and 
compliance  with,  the  client's  conclusion;  and  his  counsel 
in  the  case 169 — 176 

Fourth  Head — To  show  the  client's  privileges, 

BY  THE  BENEFIT  OF  THIS  OFFICE  OF  ADVOCATE  .         176 

First  Privilege. — The  Advocate  pleads  a  price  paid. — Of 
a  rich  brother  and  his  poor  brethren. — Of  the  ill-condi- 
tioned man,  their  enemy. — Further  cleared  Ijy  three  con- 
siderations        

Second  Privilege. — The  client's  Advocate  pleads  for  him- 
self also;  both  concerned  in  one  bottom. — 1.  He  pleads 
the  price  of  his  own  blood. — 2.  He  pleads  it  for  his  own. — 
A  simile  of  a  lame  horse. — Of  men  going  to  law  for  a  thing 
of  little  worth. — Object.  I  am  but  one. — Answ.  Christ  cannot 
lose  one 

Third  Privilege. — The  plea  of  Satan  is  groundless. — Satan 
must  be  cast  over  the  bur. — A  simile  of  a  widow  owing  a 
sum  of  money. — Of  an  old  law  nulled*  by  a  new  law. — Satan 
pleads  by  the  old  law;  Christ  by  the  new       .         .       177, 

Fourth  Privilege. — Is  consequential ;  the  client's  accuser 
must  needs  be  overthrown. — The  client's  solemn  appeal  to 
the  Almighty. — In  case  the  accused  have  no  advocate, 
Satan  prevails  .  

Fifth  Privilege.— The  Advocate  hath  pity  for  his  client, 
and  indignation  aguiiist  the  accuser. — Men  choose  an  advo- 
cate who  hath  a  quarrel  against  their  adversary 

Sixth  Privilege. — The  judge  counts  the  accuser  his  enemy. 
— To  procure  the  judge's  son  to  plead,  is  desirable         179, 

Seventh  Privilege. — The  client's  Advocate  hath  good  cour- 
age ;  he  will  set  his  face  like  a  flint. — He  pleads  before  the 
God,  and  all  the  host,  of  heaven.— He  is  the  old  friend  of 
jiublicans  and  sinners.— He  pleads  a  cause  bad  enough  to 
make  angels  blush. — Love  will  do,  and  bear,  and  suffer  much 

Eighth  Privilege. — The  Advocate  is  always  ready  in  court. 
— He  appears  now  in  the  presence  of  God   .         .         180, 

Ninth  Privilege. — The  Advocate  will  not  be  blinded  with 
bribes ,■,.•, 

Tenth  Privilege.— The  Advocate  is  judge  in  the  cheat  s 
cause. — Joseph's  exaltation  was  Israel's  advantage.— God's 
care  of  his  leojile's  wfliare 

Eleventh  Privilege— 'I  he  Advocate  hath  all  that  is  requi- 
site for  an  advocate  to  have 


176 


177 


77,  178 


179 


FjPTH.— LAST    HEAD— To     SHOW     THE     NECESSITY     OF 

Christ  for  our  advocate         ... 

First.— To  vindicate  the  justice  of  God  against  the  cavils 
of  the  devil.— Satan  charges  God  with  unjust  words  and 
actions— God  is  pleased  with  his  design  to  save  sinners 

Second.— There  is  law  to  be  objected  against  us.— Christ 
appeals  to  the  law  itself.— Christ  is  not  ashamed  to  own 
the  way  of  salvation •         ■'°'^' 

Third.— U&nv  things  give  our  accuser  advantage.— 1. 

Many   things  relating  to  the  promises.— 2.  Many  thnigs 

relatins  to  our  lives.— 3.  The  threats  annexed  to  the  gospel 

°  184, 

Pourth. To  plead  about  our  afflictions  for  sins  — A  simile 

of  a  man  iniicted  at  the  assizes,  and  his  malicious  adver- 
sary.—Au   allusion  to  Abishai   and   Shiiuei,  who   cursed 

yiflfi  _1to  plead  the  efficacy  of  onr  old  titles  to  our  in- 
heritance, if  questionable  because  of  new  sins- Saints  do 
not  sell  their  inheritance  by  sin       .         .         ■         •       1^6, 

Sixth— Onr  evidences  are  oft  out  of  our  hand,  and  we 

recover  them  by  oar  Advocate 

Sixth  —Objections  removed 

First  Object— V:hat  need  all  these  offices  or  nice  dis- 
tinctions—yl/.»w.  Tne  wisdom  of  God  is  not  to  be  charged 
with  follv.— God's  people  are  biiftied  with  the  devil  for  want 
of  a  distinct  knowledge  of  Christ  in  all  his  offices  ISS 

Second  Objeet.-Uy  cause  being  bad,  Clir.st  wdl  desert 
me.—Au.'^w  Sm  is  deadly  destruciion  to  faith.-A  five-fold 
order  observed  in  the  exercise  of  faith     •         •         ,"  •    rl" V 

Third  Object.-BM  who  shall  pay  the  Advocate  Ins  fee  :- 


179 
180 

180 
181 
131 

182 
162 

182 

183 

184 

185 

186 

187 

188 
188 

189 
190 


•  •^^dled;•  repealed  or  annulled.— Ed. 
0 


154 


THE  WOrxK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


Answ.  There  is  law,  and  lawj'ers  too,  without  money.— 

Christ  pleads  for  the  poor.— David's  strange  gift  to  God     190 

Fourth  Object. — If  Christ  be  my  Advocate  once,  he  will 
always  be  troubled  with  me. — Answ.  He  is  an  Advocate  to 

the  utmost 191 

Seventh.— Use  AND  Application       ....      191 

Use  First.— To  consider  the  dignity  God  hath  put  npon 
Clirist,  by  offices,  places  of  trust,  and  titles  of  honour,  in 
general 191,192 

Use  Second. — To  consider  this  office  of  an  Advocate  in 
particular ;  by  which  consideration  these  advantages  come : 
— 1.  To  see  one  is  not  forsaken  for  sin. — 2.  To  take  courage 
to  contend  with  tlie  devil. — 3.  It  aflords  relief  for  discour- 
aged faith. — 4.  It  helps  to  put  off  the  vizor  Satan  puts  on 
Christ.  —  A  simile  of  a  vizur  on  the  face  of  a  father. — 
Study  this  peculiar  treasure  of  an  advocate. — (I.)  With 
reference  to  its  peculiarity. — (2.)  Study  the  nature  of  this 
office. — (3.)  Study  its  efficacy  and  prevalency. — (4.)  Study 
Christ's  faithfulness  in  his  office. — (5.)  Study  the  need  of  a 
share  therein 192—194 

Use  Third. — ^To  wonder  at  Christ's  condescension,  in 
being  an  Advocate  for  the  base  and  unworthy. — Christ  acts 
in  open  court,  1.  With  a  holy  and  just  God. — 2.  Before 
all  the  heavenly  host. — 3.  The  client  is  unconcerned  for 
whom  the  Advocate  is  engaged.— 4.  The  majesty  of  the  man 
that  is  an  Advocate  194 — 196 


Use  Fourth. — Improve  this  doctrine  to  strengthen  grace. 
1.  To  strengthen  faith. — 2.  To  encourage  to  prayer. —  3.  To 
keep  humble. — 4.  To  encourage  to  perseverance. — Object.  1 
cannot  pray ;  my  mouth  is  stopped. — Answ.  Satan  cannot 
silence  Christ. — 5.  Improve  this  doctrine,  to  drive  difficulties 
down 190,  197 

Use  Fifth. — If  Christ  pleads  for  us  before  God,  we  should 
plead  for  him  before  men. — Nine  considerations  to  that 
end. — The  last  reserve  for  a  dead  lift       ....      193 

Use  Sixth. — To  be  wary  of  sin  against  God. — Christianity 
teaches  ingenuity.* — Christ  is  our  Advocate,  on  free  cost. — 
A  comely  conclusion  of  a  brute. — Three  considerations 
added 198,  199 

Use  Seventh. — The  strong  are  to  tell  the  weak  of  an  Advo- 
cate to  plead  their  cause. — A  word  in  season  is  good     199,  200 

Use  Eic/hth. — All  is  nothing  to  them  that  have  none  to 
plead  their  cause. — An  instance  of  God's  terrible  judg- 
ment.— Object.  There  is  grace,  the  promise,  the  blood  of 
Christ;  cannot  these  save,  except  Christ  be  Advocate? — 
Answ.  These,  and  Advocate,  and  all,  little  enotigh. — Christ  no 
Advocate  for  such  as  have  no  sense  of,  and  shame  for  sin. — 
Object.  Is  not  Christ  an  Advocate  for  his  elect  uncalled? — 
Answ.  He  died,  and  prayetli,  for  all  his  elect,  as  Priest ;  as 
Advocate,  pleads  for  the  called  only   .  .        .        200,  201 


'Ingenuity;'  ingenuousness,  frankness,  jinceri/y. — Ed. 


THE  WOEK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


'  AXD  IF  ANT  MAN  SIN,  WE  HAVE  AN  ADVOCATE  WITH 

THE  FATHER,  JESUS    CHRIST    THE    RIGHTEOUS.' 

1  JOHN  II.  1. 

That  the  apo.stle  might  obtain  due  regard  from 
those  to  whom  he  wrote,  touching  the  things  about 
which  he  wrote,  he  tells  them  that  he  received  not 
his  message  to  them  at  second  or  tliird  hand,  but 
was  himself  an  eye  and  ear  witness  thereof — '  That 
which  was  from  the  beginning,  -which  we  have 
heard,  which  we  have  seen  with  our  eyes,  which 
we  have  looked  upon,  and  our  hands  have  handled, 
of  the  word  of  life,  (for  the  life  was  manifested, 
and  we  have  seen  it,  and  bear  witness  and  show 
unto  you  that  eternal  life,  which  was  with  the 
Father,  and  was  manifested  unto  us ;)  that  which 
we  have  seen  and  heard,  declare  we  unto  you.* 
Having  thus  told  them  of  his  ground  for  Avhat  he 
said,  he  proceeds  to  tell  them  also  the  matter 
contained  in  his  errand — to  wit,  that  he  brought 
them  news  of  eternal  life,  as  freely  offered  in  the 
word  of  the  gospel  to  them ;  or  rather,  that  that 
gospel  which  they  had  received  would  certainly 
usher  them  in  at  the  gates  of  the  kingdom  of 
heaven,  were  their  reception  of  it  sincere  and  in 
truth— for,  saitli  he,  then  ♦  the  blood  of  Jesus 
Christ  the  Son  of  God  cleanseth  you  from  all  sin.' 
Having  thus  far  told  them  what  was  his  errand, 
he  sets  upon  an  explication  of  what  he  had  said, 

*  How  deeply  important  is  this  esscutid  doctrine  of  Chris- 
tianity—a  personal  investigation.  We  must  hear  and  sec  lor 
ourselves,  handle  the  word  of  life,  and  not  trust  to  others,  how- 
ever lioly  and  capable  they  may  appear  to  be  ;  we  must  search 
the  Scriptures,  and  pray  for  ourselves,  or  we  have  not  the 
blightesl  claim  to  the  uauie  of  Chiistiau. — Ed. 


especially  touching  our  being  cleansed  from  all  sin 
— '  Not,'  saith  he,  '  from  a  being  of  sin  ;  for  should 
we  say  so,  we  should  deceive  ourselves,'  and  should 
prove  that  we  have  no  truth  of  God  in  us,  but  by 
cleansing,  I  mean  a  being  delivered  from  all  sin, 
so  as  that  none  at  all  shall  have  the  dominion  over 
you,  to  bring  you  down  to  hell ;  for  that,  for  the 
sake  of  the  blood  of  Christ,  all  trespasses  are 
forgiven  you. 

Tliis  done,  he  exhorts  them  to  shun  or  fly  sin, 
and  not  to  consent  to  the  motions,  workings,  entic- 
ings,  or  allurements  thereof,  saying,  '  I  write  unto 
you  that  ye  sin  not.'  Let  not  forgiveness  have  so 
bad  an  effect  upon  you  as  to  cause  you  to  be  remiss 
in  Christian  duties,  or  as  to  tempt  you  to  give  Avay 
to  evil.  Shall  we  sin  because  Ave  are  forgiven  ? 
or  shall  we  not  much  matter  what  manner  of  lives 
we  live,  because  we  are  set  free  from  the  law  of 
sin  and  death  ?  God  forbid.  Let  grace  teach  us 
another  lesson,  and  lay  other  obligations  upon  our 
spirits.  •  My  little  children,'  saith  he,  '  these 
things  write  I  unto  you,  that  ye  sin  not.'  What 
things  ?  Why,  tidings  of  pardon  and  salvation, 
and  of  that  nearness  to  God,  to  which  you  are 
brought  by  the  precious  blood  of  Christ.  Now, 
lest  also  by  this  last  exhortation  he  should  yet  be 
misunderstood,  he  adds,  *  And  if  any  man  sin,  we 
have  an  Advocate  with  the  Father,  Jesus  Christ 
the  righteous.'  I  say,  he  addeth  this  to  prevent 
desnoiulino-  in  those  weak  and  sensible  Christians 
that  are  so  quick  of  feeling  and  of  discernmg  the 
corruptions  of  their  natures  ;  for  these  cry  out  con- 
tinually that  there  is  nothing  that  they  do  but  it  is 
attended  with  sinful  weaknesses. 


THE  WORK  or  JESUS  CHRIST  AS  AN  ADVOCATE. 


155 


Wherefore,  in  the  words  we  are  presented  with 
two  great  truths — I,  With  a  supposition,  that  men 
in  Christ,  while  in  this  world,  may  sin — '  If  any 
man  sin;'  any  man;  none  are  excluded;  for  all, 
or  any  one  of  the  all.  of  them  that  Christ  hath 
redeemed  and  forgiven,  are  incident  to  sin.  By 
'  may'  I  mean,  not  a  toleration,  but  a  possibility ; 
'  For  there  is  not  a  man,  not  a  just  man  upon  earth, 
that  doeth  good,  and  sinneth  not.'  Ec.  vii.  20.  i  Ki. 
nii.  46.  II.  The  other  thing  with  which  we  are  pre- 
sented is,  an  Advocate — '  If  any  man  sin,  we  have 
an  Advocate  with  the  Father,  Jesus  Christ  the 
righteous.' 

Now  there  lieth  in  these  two  truths  two  things 
to  he  inquired  into,  as — First,  What  the  apostle 
shoidd  here  mean  by  sin.  Second,  And  also,  what  he 
here  doth  mean  by  an  advocate — '  If  any  man  sin, 
we  have  an  Advocate.'  There  is  ground  to  inquire 
after  the  first  of  these,  because,  though  here  he 
saitli,  they  that  sin  have  an  advocate,  yet  in  tlie 
very  next  chipter  he  saith,  '  Such  are  of  the  devil, 
have  not  seen  God,  neither  know  him,  nor  are  of 
him.'  There  is  ground  also  to  inquire  after  the 
second,  because  an  advocate  is  supposed  in  the 
text  to  be  of  use  to  them  that  sin — '  If  any  man 
sin,  we  have  an  Advocate.' 

First,  For  the  first  of  these — to  wit,  what  the 
apostle  should  here  mean  by  sin — •  If  any  man 
sin.' 

I  answer,  since  there  is  a  difi"erenee  in  the  per- 
sons, there  must  be  a  difl^erence  in  the  sin.  That 
there  is  a  difference  in  the  persons  is  showed 
before ;  one  is  called  a  child  of  God,  the  other  is 
said  to  be  of  the  wicked  one.  Their  sins  differ  also, 
in  their  degree  at  least ;  for  no  child  of  God  sins 
to  that  degree  as  to  make  himself  incapable  of 
forgiveness;  for  'he  that  is  begotten  of  God 
keepeth  himself,  and  that  wicked  one  touchetli 
him  not.'  Un.  v.  is.  Hence,  the  apostle  says, 
*  There  is  a  sin  unto  death.'  v.  16.  See  also  Mat. 
sii.  32.  Which  is  the  sin  from  which  he  that  is 
born  of  God  is  kept.  The  sins  therefore  are 
thus  distinguished :  The  sins  of  the  people  of  God 
are  said  to  be  sins  that  men  commit,  the  others  are 
counted  those  which  are  the  sins  of  devils. 

1.  The  sins  of  God's  people  are  said  to  be  sins 
which  men  commit,  and  for  which  they  have  an 
Advocate,  though  they  who  sin  after  the  example 
of  the  wicked  one  have  none.  '  When  a  man  or 
woman,'  saith  Moses,  •  shall  commit  any  sin  that 
men  commit  -  they  shall  confess  their  sin  -  and 
m\  atonement  shall  be  made  for  him. '  Nu.  v.  5—7. 
Mark,  it  is  when  they  commit  a  sin  which  men 
commit ;  or,  as  Hosea  has  it.  When  they  trans- 
gress the  commandment  like  Adam.  iio.  vi.  7.  Now, 
these  are  the  sins  under  consideration  by  the 
apostle,  and  to  deliver  us  from  which,  '  we  have  an 
Advocate  with  the  Father.' 


2.  But  for  the  sins  mentioned  in  the  third 
chapter,  since  the  persons  siiming  go  here  under 
another  character,  they  also  must  be  of  another 
stamp — to  wit,  a  making  head  against  the  person, 
merits,  and  grace  of  Jesus  Cln-ist.  These  are  the 
shis  of  devils  in  the  world,  and  for  these  there  is 
no  remission.  These,  they  also  that  are  of  the 
wicked  one  commit,  and  therefore  sin  after  the 
similitude  of  Satan,  and  so  fall  into  the  condemna- 
tion of  the  devil. 

Second,  But  what  is  it  for  Jesus  to  be  an  Advo- 
cate for  these  ?  *  If  any  man  sin,  we  have  an 
Advocate.' 

An  advocate  is  one  who  plcadeth  for  another  at 
any  bar,  or  before  any  court  of  judicature ;  but  of 
this  more  in  its  place.  So,  then,  we  have  in  the 
text  a  Christian,  as  supposed,  committing  sin,  and 
a  declaration  of  an  Advocate  prepared  to  plead  for 
him — '  If  any  man  sin,  we  have  an  Advocate  Avith 
the  Father.' 

And  this  leads  me  first  to  inquire  into  what,  by 
these  words  the  apostle  must,  of  necessity,  pre- 
suppose ?  For  making  use  here  of  the  similitude 
or  office  of  au  advocate,  thereby  to  show  the  pre- 
servation of  the  sinning  Christian,  he  must, 

1.  Suppose  that  God,  as  judge,  is  now  upon  the 
throne  of  his  judgment ;  for  an  advocate  is  to 
plead  at  a  bar,  before  a  court  of  judicature.  Thus 
it  is  among  men  ;  and  forasmuch  as  our  Lord  Jesus 
is  said  to  be  an  '  Advocate  with  the  Father,'  it  is 
clear  that  there  is  a  throne  of  judgment  also. 
This  the  prophet  Micaiah  affirms,  saying,  '  I  saw 
the  Lord  sitting  on  his  throne,  and  all  the  host  of 
heaven  standing  by  him  on  his  right  hand  and  on 
his  left.'  iKi.  xxii.  19.  Sitting  upon  a  throne  for 
judgment ;  for  from  the  Lord,  as  then  sitting  upon 
that  throne,  proceeded  that  sentence  against  king 
Ahab,  that  he  should  go  and  fall  at  Ramotli-gilead; 
and  he  did  go,  and  did  fall  there,  as  the  award  or 
fruit  of  that  judgment.     That  is  the  first. 

2.  The  text  also  supposeth  that  the  saints  as 
well  as  sinners  are  concerned  at  that  bar ;  for  the 
apostle  saith  plainly  that  there  '  we  have  an  Advo- 
cate.' And  the  saints  are  concerned  at  that  bar; 
because  they  transgress  as  well  as  others,  and 
because  the  law  is  against  the  sin  of  saints  as  well 
as  against  the  sins  of  other  men.  If  the  saints 
were  not  capable  of  committing  of  sin,  what  need 
would  they  have  of  an  advocate  ?  1  ch.  ru.  3-6. 1  Sa. 
xii.  13,  14.*  Yea,  though  they  did  sin,  yet  if  they 
were  by  Christ  so  set  free  from  the  law  as  that 
it  could  by  no  means  take  cognizance  of  their  sins, 
what  need  would  they  have  of  an  advocate  ?  None 
at  all.  If  there  be  twenty  places  where  there  are 
assizes  kept  in  this  land,  yet  if  I  have  offended  no 
law,  what  need  have  I  of  an  advocate  ?  especially 

*  The  sin  here  rdcrrt-d  to  was  uumbcriug  the  pcoiile  of 
Israel;  see  1  Chi-uu.  xii.  1. — Eu. 


156 


THE  WORK  OF  JESUS  CHRIST  AS  AX  ADVOCATE. 


if  the  judge  be  just,  and  knows  me  altog-cther,  as 
the  God  of  heaven  does  ?  But  here  is  a  Judge 
tliat  is  just;  and  here  is  an  Advocate  also,  an 
Advocate  for  the  chiklrcn,  an  Advocate  to  plead ; 
for  an  advocate  as  such  is  not  of  use  but  before  a 
bar  to  plead ;  therefore,  here  is  an  oft'ence,  and  so 
a  law  broken  by  the  saints  as  well  as  others.  That 
is  the  second  thing. 

3.  As  the  text  supposes  that  there  is  a  judge, 
and  crimes  of  saints,  so  it  supposeth  that  there  is 
au  accuser,  one  that  will  earefullj  gather  up  the 
faults  of  good  men,  and  that  will  plead  them  at 
this  bar  against  them.  Hence  we  read  of  *  the 
accuser  of  our  brethren,  that  accused  them  before 
our  God  day  and  night.'  Re.  xii.  10—12.  For  Satan 
doth  not  only  tempt  the  godly  man  to  sin, 
but,  having  prevailed  with  him,  and  made  him 
guilty,  he  packs  away  to  the  court,  to  God  the 
judge  of  all ;  and  there  addresses  himself  to  accuse 
that  man,  and.  to  lay  to  his  charge  the  heinousness 
of  his  offence,  pleading  against  him  the  law  that 
he  has  broken,  the  light  against  which  he  did  it, 
and  the  like.  But  now,  for  the  relief  and  support 
of  such  poor  people,  the  apostle,  by  the  text,  pre- 
sents them  with  an  advocate ;  that  is,  with  one  to 
I)lead  for  them,  while  Satan  pleads  against  them ; 
with  one  that  pleads  for  pardon,  while  Satan,  by 
accusing,  seeks  to  pull  judgment  and  vengeance 
upon  our  heads.  •  If  any  man  sin,  we  have  an  Ad- 
vocate with  the  Father,  Jesus  Christ  the  righteous.' 
That  is  the  third  thing. 

4.  As  the  apostle  supposeth  a  judge,  crimes,  and 
an  accuser,  so  he  also  supposeth  that  those  herein 
concerned — to  wit,  the  sinning  children — neither 
can  nor  dare  attempt  to  appear  at  this  bar  them- 
selves to  plead  their  own  cause  before  this  Judge 
and  against  this  accuser ;  for  if  they  could  or  durst 
do  this,  what  need  they  have  an  advocate  ?  for  an 
advocate  is  of  use  to  them  whose  cause  them- 
selves neither  can  nor  dare  appear  to  plead.  Thus 
Job  prayed  for  an  advocate  to  plead  his  cause  with 
God,  jobxvL2i;  and  David  cries  out,  'Enter  not 
into  judgment  with  thy  servant,'  0  God,  '  for  in  thy 
Bight  shall  no  man  living  be  justified.'  Ps.  cxiiii.  2. 
Wherefore,  it  is  evident  that  saints  neither  can  nor 
dare  adventure  to  plead  their  cause,  Alas !  the 
Judge  is  the  almighty  and  eternal  God ;  the  law 
broken  is  the  holy  and  perfect  rule  of  God,  in  itself 
a  consuming  fire.  The  sin  is  so  odious,  and  a 
thing  so  abominable,  that  it  is  enough  to  make  all 
the  angels  blush  to  hear  it  but  so  much  as  once 
mentioned  in  so  holy  a  place  as  that  is  where  this 
great  God  doth  sit  to  judge.  This  sin  now  hangs 
about  the  neck  of  him  that  hath  committed  it; 
yea,  it  covereth  hun  as  doth  a  mantle.  The  ad- 
versary is  bold,  cunning,  and  audacious,  and  can 
word  a  thousand  of  us  into  an  utter  silence  in  less 
than  half  a  (quarter  of  au  hour.     What,    then. 


should  the  sinner,  if  he  could  come  tlicre,  do  at 
this  bar  to  plead  ?  Nothing  ;  nothing  for  his  own 
advantage.  But  now  comes  in  his  mercy — he  has 
an  Advocate  to  plead  his  cause — *  If  any  man  sin, 
we  have  an  Advocate  with  the  Father,  Jesus  Christ 
the  righteous.'  That  is  the  fourth  thing.  But 
again, 

5.  The  apostle  also  supposeth  by  the  text  there 
is  an  aptness  in  Christians  when  they  have  sinned, 
to  forget  that  they  '  have  an  Advocate  with  the 
Father;'  wherefore  this  is  written  to  put  them  in 
remembrance — *  If  any  man  sin,  (let  him  remember) 
we  have  an  Advocate.'  We  can  think  of  all  other 
things  well  enough — namely,  that  God  is  a  just 
judge,  that  the  law  is  perfectly  holy,  that  my  sin 
is  a  horrible  and  an  abominable  thing,  and  that  I 
am  certainly  thereof  accused  before  God  by  Satan. 

These  tilings,  I  say,  we  readily  think  of,  and 
forget  them  not.  Our  conscience  puts  us  in  mind 
of  these,  our  guilt  puts  us  in  mind  of  these,  the 
devil  puts  us  in  mind  of  these,  and  our  reason  and 
sense  hold  the  knowledge  and  remembrance  of  these 
close  to  us.  All  that  we  forget  is,  that  we  have 
an  Advocate,  'an  Advocate  with  the  Father' — that 
is,  one  that  is  appointed  to  take  in  hand  in  open 
court,  before  all  the  angels  of  heaven,  my  cause, 
and  to  plead  it  by  such  law  and  arguments  as  will 
certainly  fetch  me  off,  though  I  am  clothed  with 
filthy  garments ;  but  this,  I  say,  we  are  apt  to 
forget,  as  Job  when  he  said,  '  0  that  one  might 
plead  for  a  man  with  God,  as  a  man  pZeoc/e^/i  for 
his  neighbour! '  Job  xvi.  21.  Such  an  one  Job  had, 
but  he  had  almost  at  this  time  forgot  it ;  as  he 
seems  to  intimate  also  where  he  wisheth  for  a  days- 
man that  might  lay  his  hand  upon  them  both. 
Job  is.  33.  But  our  mercy  is,  we  have  one  to  plead 
our  cause,  '  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous,'  who  will  not  suffer  our  soul 
to  be  spilt  and  spoiled  before  the  throne,  but  will 
surely  plead  our  cause. 

6.  Another  thing  that  the  apostle  would  have 
us  learn  from  the  words  is  this,  that  to  remember 
and  to  believe  that  Jesus  Christ  is  an  Advocate  for 
us  when  we  have  sinned,  is  the  next  way  to  support 
and  strengthen  our  faith  and  hope.  Faitli  and 
hope  are  very  apt  to  faint  when  our  sins  in  their 
guilt  do  return  upon  us ;  nor  is  there  any  more 
proper  way  to  relieve  our  souls  than  to  understand 
that  the  Son  of  God  is  our  Advocate  in  heaven. 
True,  Christ  died  for  our  sins  as  a  sacrifice,  and 
as  a  priest  he  spi'inkleth  with  his  blood  the  mercy- 
seat  ;  ay,  but  here  is  one  that  has  sinned  after 
profession  of  faith,  that  has  sinned  grievously,  so 
grievously  that  his  sins  are  come  up  before  God ; 
yea,  are  at  his  bar  pleaded  against  him  by  the 
accuser  of  the  brethren,  by  the  enemy  of  the  godly. 
What  shall  he  do  now  ?  Why,  let  him  believe  in 
Christ.     Believe,  that  is  true ;  but  how  now  must 


THE  WORK  OF  JESUS  CHRIST  AS  AX  ADVOCATE. 


157 


he  conceive  in  liis  niinil  of  Christ  for  the  encourag- 
ing of  him  so  to  do  ?  Why,  let  him  Ccall  to  mind 
that  Jesus  Christ  is  an  Advocate  with  the  Father, 
and  as  such  lie  meeteth  the  accuser  at  the  bar  of 
God,  pleads  for  this  man  that  has  sinned  against 
this  accuser,  and  prevaileth  for  ever  against  him. 
Here  now,  though  Satan  be  turned  lawyer,  though 
he  aecuseth,  yea,  though  his  charge  against  us  is 
true,  (for  suppose  that  we  have  sinned,)  'yet  our 
Advocate  is  with  the  Father,  Jesus  Christ  tlie 
righteous. '  Thus  is  faith  encouraged,  thus  is  hope 
strengthened,  thus  is  the  spirit  of  the  sinking 
Christian  revived,  and  made  to  wait  for  a  good 
deliverance  from  a  bad  cause  and  a  cunning  adver- 
sary ;  especially  if  you  consider, 

7.  That  the  apostle  doth  also  further  suppose  by 
the  text  that  Jesus  Christ,  as  Advocate,  if  he  will 
but  plead  our  cause,  let  that  be  never  so  black,  is 
able  to  bring  us  off,  even  before  God's  judgment- 
seat,  to  our  joy,  and  the  confounding  of  our  adver- 
sary;  for  when  he  saith,  *  We  have  an  Advocate,' 
he  speaks  nothing  if  he  means  not  thus.  But  he 
doth  mean  thus,  he  must  mean  thus,  because  he 
seeketli  here  to  comfort  and  support  the  fallen. 
'  lias  any  man  sinned  ?  We  have  an  Advocate.' 
But  what  of  that,  if  yet  he  be  unable  to  fetch  us 
otf  when  charged  for  sin  at  the  bar,  and  before  the 
face  of  a  righteous  judge? 

But  he  is  able  to  do  this.  The  apostle  says  so, 
in  that  he  supposes  a  man  has  sinned,  as  any  man 
among  the  godly  ever  did ;  for  so  we  may  under- 
stand it ;  and  if  he  giveth  us  not  leave  to  under- 
stand it  so,  he  saith  nothing  to  the  purpose  neither, 
for  it  will  be  objected  by  some — But  can  he  fetch 
me  off,  though  I  have  done  as  David,  as  Solomon, 
as  Peter,  or  the  like  ?  It  must  be  answered.  Yes. 
The  openness  of  the  terms  any  man,  the  indefinite- 
ness  of  the  word  sin,  doth  naturally  allow  us  to 
take  him  in  the  largest  sense ;  besides,  he  brings 
in  this  saying  as  the  chief,  most  apt,  and  fittest  to 
relieve  one  crushed  down  to  death  and  hell  by  the 
guilt  of  sin  and  a  wounded  conscience. 

Further,  methinks  by  these  words  the  apostle 
seems  to  triumph  in  his  Christ,  saying.  My  brethren, 
I  woidd  have  you  study  to  be  holy ;  but  if  your  ad- 
versary the  devil  shoidd  get  the  advantage  of  you, 
and  besmear  you  with  the  filth  of  sin,  you  have  yet, 
besides  all  that  you  have  heard  already,  'an  Advo- 
cate Avith  the  Father,  Jesus  Christ  the  righteous,' 
mIio  is  as  to  his  person,  in  interest  with  God,  his 
wisdom  and  Avorth,  able  to  bring  you  off,  to  the 
comforting  of  your  souls. 

Let  me,  therefore,  for  a  conclusion  as  to  this,  give 
you  an  exhortation  to  believe,  to  hope,  and  expect, 
that  though  you  have  sinned,  (for  now  I  speak  to 
the  fallen  saint)  that  Jesus  Christ  will  make  a  good 
end  with  thee — 'Trust,'  I  say,  'in  him,  and  he 
shall  bring  it  to  pass.'     I  know  I  put  thee  upon  a 


hard  and  difficult  task  for  believing  and  expecting 
good,  when  my  guilty  conscience  doth  nothing  but 
clog,  burden,  and  terrify  me  Avith  tlie  justice  of 
God,  the  greatness  of  thy  sins,  and  the  burning 
torments  is  hard  and  sweating  work.  But  it  must 
be ;  the  text  calls  for  it,  thy  case  calls  for  it,  and 
thou  must  do  it,  if  thou  wouldst  glorify  Christ ; 
and  this  is  the  way  to  hasten  the  issue  of  thy  cause 
in  hand,  for  believing  daunts  the  devil,  pleaseth 
Christ,  and  will  help  thee  beforehand  to  sing  that 
song  of  the  church,  saying,  '  0  Lord,  thou  hast 
pleaded  the  causes  of  my  soul ;  thou  hast  redeemed 
my  life.'  La.  m.  58.  Yea,  believe,  and  hear  thy 
pleading  Lord  say  to  thee,  '  Thus  saith  thy  Lord 
the  Lord,  and  thy  God  that  pleadcth  the  cause  of 
his  people.  Behold,  I  have  taken  out  of  thine  hand 
the  cup  of  trembling,  even  the  dregs  of  the  cup  of 
my  fury ;  thou  shalt  no  more  drink  it  again.'  is.  li.  22. 
I  am  not  here  discoursing  of  the  sweetness  of 
Christ's  nature,  but  of  the  excellency  of  his  offices, 
and  of  his  office  of  advocatcsliip  in  particular, 
which,  as  a  lawyer  for  his  client,  he  is  to  execute 
in  the  presence  of  God  for  us.  Love  may  be  where 
there  is  no  office,  and  so  Avhere  no  power  is  to  do 
us  good ;  but  now,  when  love  and  office  shall  meet, 
they  will  surely  both  combine  in  Christ  to  do  the 
fallen  Christian  good.  But  of  his  love  we  have 
treated  elsewhere ;  we  Avill  here  discourse  of  the 
office  of  this  loving  one.  And  for  thy  further 
information,  let  me  tell  thee  that  God  thy  Father 
countetli  that  thou  wilt  be,  Avhen  compared  with 
his  law,  but  a  poor  one  all  thy  days ;  yea,  the 
apostle  tells  thee  so,  in  that  he  saith  there  is  an 
Advocate  provided  for  thee.  When  a  father  pro- 
vides crutches  for  his  child,  he  doth  as  good  as  say, 
I  count  that  my  child  will  be  yet  infirm  ;  and  when 
God  shall  provide  an  Advocate,  he  doth  as  good 
as  say.  My  people  are  subject  to  infirmities.  Do 
not,  therefore,  think  of  thyself  above  what,  by  plain 
texts,  and  fair  inferences  drawn  from  Christ's 
offices,  thou  are  bound  to  think.  What  doth  it 
bespeak  concerning  thee  that  Christ  is  always  a 
priest  in  heaven,  and  there  ever  lives  to  make 
intercession  for  thee  die.  vii.  24),  but  this,  that  thou 
art  at  the  best  in  thyself,  ^'ea,  and  in  thy  best 
exercising  of  all  thy  graces  too,  but  a  poor,  pitiful, 
sorry,  sinful  man ;  a  man  that  would,  when  yet 
most  holy,  be  certaiidy  cast  away,  did  not  thy  high 
priest  take  away  for  thee  the  iniquity  of  thy  holy 
tilings.  The  ago  we  live  in  is  a  wanton  age  ;  the 
godly  are  not  so  humble,  and  low,  and  base  in  their 
own  eyes  as  they  should,  though  their  daily  ex- 
perience calls  for  it,  and  the  priesthood  of  Jesus 
Christ  too. 

But  above  all,  the  advocateship  of  Jesus  Cln-ist 
declares  us  to  be  sorry  creatures ;  for  that  offiio 
does,  as  it  Avere,  predict  that  some  time  or  otlitT 
Ave  shall  basely  fall,  and  by  falling  be  undone,  if 


158 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


tlie  Lord  Jesus  stand  not  iip  to  plead.  And  as  it 
shows  this  concerning  us,  so  it  shows  concerning 
God  tliat  he  will  not  lightly  or  easily  lose  his  people, 
lie  has  provided  well  for  us — blood  to  wash  us  in ; 
a  priest  to  pray  for  us,  that  Ave  may  he  made  to 
persevere;  and,  in  case  we  foull}'" fall,  an  advocate 
to  plead  our  cause,  and  to  recover  us  from  under, 
and  out  of  all  that  danger,  that  by  sin  and  Satan, 
we  at  any  time  may  he  brought  into. 

But  having  thus  briefly  passed  through  that  in 
the  text  which  I  think  the  apostle  must  necessarily 
presuppose,  I  shall  now  endeavour  to  enter  into  the 
bowels  of  it,  and  see  what,  in  a  more  particular 
manner,  shall  be  found  therein.  And,  for  my  more 
profitable  doing  of  this  work,  I  shall  choose  to 
observe  this  method  in  my  discourse — ■ 

[method  of  the  discourse.] 

First,  I  shall  show  you  more  particularly  of  this 
Advocate's  oflice,  or  what  and  wherein  Christ's 
office  as  Advocate  doth  lie.  Second,  After  that,  I 
shall  also  show  you  how  Jesus  Christ  doth  manage 
this  office  of  an  Advocate.  Third,  I  shall  also  then 
show  you  who  they  are  that  have  Jesus  Christ  for 
their  Advocate.  Fourth,  I  shall  also  show  you 
what  excellent  privileges  they  have,  who  have  Jesus 
Christ  for  their  Advocate.  Fifth,  And  to  silence 
cavillers,  I  shall  also  show  the  necessity  of  this 
office  of  Jesus  Christ.  Sixth,  I  shall  come  to 
answer  some  objections ;  and,  Lastly,  To  the  use 
and  application. 

[wherein  Christ's  office  as  advocate  doth  lie.] 

First,  To  begin  with  the  first  of  these — namely, 
to  shoto  you  more  jjarticidarly  of  Christ's  office  as 
an  Advocate,  and  wherein  it  lieth;  the  which  I  shall 
do  tliese  three  ways — First,  Touch  again  upon  the 
nature  of  this  office ;  and  then.  Second,  Treat  of 
the  order  and  place  that  it  hath  among  the  rest  of 
his  offices  \  and,  TIdrd,  Treat  of  the  occasion  of  the 
execution  of  this  office. 

First,  To  touch  upon  the  nature  of  this  oflSce. 
It  is  that  which  empowereth  a  man  to  plead  for  a 
man,  or  one  man  to  plead  for  another;  not  in 
common  discourses,  and  upon  common  occasions, 
as  any  man  may  do,  but  at  a  bar,  or  before  a  court 
of  judicature,  where  a  man  is  accused  or  impleaded 
by  his  enemy  ;  I  say,  this  Advocate's  office  is  such, 
both  here,  and  in  the  kingdom  of  heaven.  An 
advocate  is  as  one  of  our  attorneys,  at  least  in  the 
general,  who  pleads  according  to  law  and  justice 
for  one  or  other  that  is  in  trouble  by  reason  of  some 
miscarriage,  or  of  the  naughty  temper  of  some  that 
are  about  him,  Avho  trouble  and  vex,  and  labour  to 
bring  him  into  danger  of  the  law.  This  is  the 
nature  of  this  office,  as  I  said,  on  earth ;  and  this 


is  the  office  that  Christ  executeth  in  heaven. 
Wherefore  he  saith,  '  If  any  man  sin,  we  have  an 
Advocate ; '  one  to  stand  up  for  him,  and  to  plead 
for  his  deliverance  before  the  bar  of  God.  Joel  m.  2. 

Is.  Lxvi.  16.  Eze.  xxxviii.  22.  Je.  ji. 

For  though  in  some  places  of  Scripture  Christ  is 
said  to  plead  for  his  with  men,  and  that  by  terrible 
arguments,  as  by  fire,  and  sword,  and  famine,  and 
pestilence,  yet  this  is  not  that  which  is  intended 
by  this  text;  for  the  apostle  here  saith,  he  is  an 
Advocate  with  the  Father,  or  before  the  Father, 
to  plead  for  those  that  there,  or  that  to  the  Father's 
face,  shall  be  accused  lor  their  transgressions :  '  If 
any  man  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous.'  So,  then,  this  is  the 
employ  of  Jesus  Christ  as  he  is  for  us,  an  Advo- 
cate. He  has  undertaken  to  stand  up  for  his 
people  at  God's  bar,  and  before  that  great  court, 
there  to  plead,  by  the  law  and  justice  of  heaven,  for 
their  deliverance ;  when,  for  their  faults,  they  are 
accused,  indicted,  or  impleaded  by  their  adversary. 

Second.  And  now  to  treat  of  the  order  or  place 
that  this  office  of  Christ  hath  among  the  rest  of 
his  offices,  which  he  doth  execute  for  us  while  we 
are  here  in  a  state  of  imperfection  ;  and  I  think  it 
is  an  office  that  is  to  come  behind  as  a  reserve,  or 
for  a  help  at  last,  when  all  other  means  shall  seem 
to  fail.  Men  do  not  use  to  go  to  law  upon  ever}'  oc- 
casion ;  or  if  they  do,  the  wisdom  of  the  judge,  the 
jury,  and  the  court  will  not  admit  that  every  brangle 
and  foolish  quarrel  shall  come  before  them ;  but  an 
Advocate  doth  then  come  into  place,  and  then  to 
the  exercise  of  his  office,  when  a  cause  is  counted 
worthy  to  be  taken  notice  of  by  the  judge  and  by 
the  court.  Wherefore  he,  I  say,  comes  in  the  last 
place,  as  a  reserve,  or  help  at  last,  to  plead;  and, 
by  pleading,  to  set  that  right  by  law  which  would 
otherwise  have  caused  an  increase  to  more  doubts, 
and  to  further  dangers. 

Christ,  as  priest,  doth  always  works  of  service 
for  us,  because  in  our  most  spiritual  things  there 
may  faults  and  spots  be  found,  and  these  he  taketh 
away  of  course,  by  the  exercise  of  that  office ;  fur 
he  always  wears  that  plate  of  gold  upon  his  fore- 
head before  the  Father,  whereon  is  written,  '  Uoli- 
ness  to  the  Lord.*  But  now,  besides  these  com- 
mon infirmities,  there  are  faults  that  are  highly 
gross  and  foul,  that  oft  are  found  in  the  skirts  of 
the  children  ot  God.  Now,  these  are  they  that 
Satan  taketh  hold  on ;  these  are  they  that  Satan 
draweth  up  a  charge  against  us  for ;  and  to  save 
us  from  these,  it  is,  that  the  Lord  Jesus  is  made 
an  Advocate.  When  Joshua  was  clothed  with 
filthy  garments,  then  Satan  stood  at  his  right  hand 
to  resist  him ;  then  the  angel  of  the  covenant,  the 
Lord  Jesus,  pleaded  for  his  help.  Zec.  lu.  By  all 
which  it  appears,  that  this  office  comes  behind,  is 
provided  a.s  a  reserve,  that  we  may  have  help  at  a 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


159 


pincli,  and  then  Le  lifted  out,  when  we  sink  in  mire, 
where  there  is  no  standing. 

This  is  yet  further  hinted  at  by  the  several  pos- 
tures that  Christ  is  said  to  be  in,  as  he  exerciseth 
his  priestly  and  advocate's  office.  As  a  Priest,  he 
sits  ;  as  an  Advocate,  he  stands,  is.  iii.  13.  The  Lord 
stands  up  when  he  pleads ;  his  sitting  is  more  con- 
stant and  of  course  (Sit  thou,  rs.  ex.  i,  4),  but  his 
standing  is  occasional,  when  Joshua  is  indicted,  or 
when  hell  and  earth  are  broken  loose  against  his 
servant  Stephen.  For  as  Joshua  was  accused  by 
the  devil,  and  as  then  the  angel  of  the  Lord  stood 
by,  so  when  Stephen  was  accused  by  men  on  earth, 
and  that  charge  seconded  by  the  fallen  angels  be- 
fore the  face  of  God,  it  is  said,  'the  Lord  Jesus 
stood  on  the  right  hand  of  God,'  Ac  vii.  55 — to  wit, 
to  plead ;  for  so  I  take  it,  because  standing  is  his 
posture  as  an  Advocate,  not  as  a  Priest ;  for,  as  a 
Priest,  he  must  sit  down  ;  but  he  standeth  as  an 
Advocate,  as  has  been  showed  afore.  He. x.  12.  Where- 
fore, 

lldrd.  The  occasion  of  his  exercising  of  this 
office  of  advocate  is,  as  hath  been  hinted  already, 
when  a  child  ot  God  shall  be  found  guilty  before 
God  of  some  heinous  sin,  of  some  grievous  thing 
in  his  life  and  conversation.  For  as  for  those  in- 
firmities that  attend  the  best,  in  their  most  spiritual 
sacrifices ;  if  a  child  of  God  were  guilty  of  ten 
thousand  of  them,  they  are  of  course  purged, 
through  the  much  incense  that  is  always  mixed 
with  those  sacrifices  in  the  golden  censer  that  is  in 
the  hand  of  Christ ;  and  so  he  is  kept  clean,  and 
counted  upright,  notwithstanding  those  infirmities ; 
and,  therefore,  you  shall  find  that,  notwithstanding 
those  common  faults,  the  children  of  God  are 
counted  good  and  upright  in  conversation,  and  not 
charged  as  oft'enders,  'David,'  saith  the  text, 
*  did  that  which  was  right  in  the  eyes  of  the  Lord, 
and  turned  not  aside  from  any  thing  that  he  com- 
manded him,  all  the  days  of  his  life,  save  only 
in  the  matter  of  Uriah  the  Hitite.'  iKi.  xv.  5.  But 
was  David,  in  a  strict  sense,  without  fault  in  all 
things  else?  No,  verily;  but  that  was  foul  in  a 
higher  degree  than  the  rest,  and  therefore  there 
God  sets  a  blot ;  ay,  and  doubtless  fur  that  he  Avas 
accused  by  Satan  before  the  throne  of  God  ;  for  here 
is  adultery,  and  murder,  and  hypocrisy,  in  David's 
doings ;  here  is  notorious  matter,  a  great  sin,  and 
so  a  great  ground  for  Satan  to  draw  up  an  indict- 
ment against  the  king ;  and  a  thundering  one,  to  be 
sure,  shall  be  preferred  against  him.  This  is  the 
time,  then,  for  Christ  to  stand  up  to  plead  ;  fur  now 
there  is  room  for  such  a  question — Can  David's 
sin  stand  with  grace?  or.  Is  it  possible  that  a  man 
that  has  done  as  he  has,  should  yet  be  found  a 
saint,  and  so  in  a  saved  state?  or,  Can  God  repute 
him  so,  and  yet  be  holy  and  just?  or.  Can  the 
merits  of  the  Lord  Jesus  reach,  according  to  the 


law  of  heaven,  a  man  in  this  condition?  Here  is 
a  case  dubious;  here  is  a  man  Avhose  salvation,  by 
his  foul  offences,  is  made  doubtful ;  now  we  nm.st 
to  law  and  judgment,  wherefore  now  let  Christ 
stand  up  to  plead!  I  say,  now  was  David's  case 
dubious;  he  was  afraid  that  God  would  cast  him 
away,  and  the  devil  hoped  he  would,  and  to  that 
end  charged  iiim  before  God's  face,  if,  perhaps,  he 
might  get  sentence  of  damnation  to  pass  upon  his 
soul.  rs.  u.  But  this  was  David's  mercy,  he  had 
an  Advocate  to  plead  his  cause,  by  whose  wisdom 
and  skill  in  matters  of  law  and  judgment  he  was 
brought  off  of  those  heavy  charges,  from  those 
gross  sins,  and  delivered  from  that  eternal  condem- 
nation, that  by  the  law  of  sin  and  death,  was  due 
thereto. 

This  is  then  the  occasion  that  Christ  takcth  to 
plead,  as  Advocate,  for  the  salvation  of  his  people — 
to  wit,  the  cause :  He  '  pleadeth  the  cause  of  his 
people. '  Is.  li.  22.  Not  every  cause,  but  such  and 
such  a  cause  ;  the  cause  that  is  very  bad,  and  by 
the  which  they  are  involved,  not  only  in  guilt  and 
shame,  but  also  in  danger  of  death  and  hell.  I  say, 
the  cause  is  bad,  if  the  text  be  true,  if  sin  can 
make  it  bad,  yea,  if  sin  itself  be  bad — '  If  any  man 
sin,  we  have  an  Advocate  ;*  an  Advocate  to  plead 
for  him  ;  for  him  as  considered  guilty,  and  so,  con- 
sequently, as  considered  in  a  bad  condition.  It  is 
true,  we  must  distinguish  between  the  person  and 
the  sin ;  and  Christ  pleads  for  the  person,  not  the 
sin ;  but  yet  He  cannot  be  concerned  with  the  per- 
son, but  he  must  be  with  the  sin ;  for  though  the 
person  and  the  sin  may  be  distinguished,  yet  they 
cannot  be  separated.  He  must  plead,  then,  not 
for  a  person  only,  but  for  a  guilty  person,  for  a 
person  under  the  worst  of  circumstances — '  If  any 
man  sin,  we  have  an  Advocate'  for  him  as  so  con- 
sidered. 

When  a  man's  cause  is  good,  it  will  sufficiently 
plead  for  itself,  yea,  and  for  its  master  too,  espe- 
cially when  it  is  made  appear  so  to  be,  before  a  just 
and  righteous  judge.  Here,  therefore,  needs  no 
advocate;  the  judge  himself  will  pronounce  hiiu 
righteous.  This  is  evidently  seen  in  Job — '  Thou 
movedst  me  against  him  (this  said  God  to  Satan), 
to  destroy  him  without  cause. '  Job  ii.  3.  Thus  far 
Job's  cause  was  good,  wherefore  he  did  not  need 
an  advocate  ;  his  cause  pleaded  for  itself,  and  for  its 
owner  also.  But  if  it  was  to  plead  good  causes  for 
which  Christ  is  appointed  Advocate,  then  the  apostle 
should  have  written  thus :  If  any  man  be  righteous, 
we  have  an  Advocate  with  the  Father.  Indeed,  I 
never  heard  but  one  in  all  my  life  preach  from  tliis 
text,  and  he,  when  he  came  to  handle  the  cause 
for  which  he  was  to  plead,  pretended  it  must  bo 
good,  and  therefore  said  to  the  people,  Sec  tliat 
your  cause  be  good,  else  Christ  will  not  undertake 
it.      But  when  I  heard  it,  Lord,  thonglit  I,  if  this 


100 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


be  true,  wliat  shall  I  do,  ami  what  will  become  of 
all  this  people,  yea,  and  of  this  preacher  too  ?  Be- 
sides, I  saw  by  the  text,  the  apostle  supposeth  an- 
other cause,  a  cause  bad,  exceeding  had,  if  sin  can 
nuike  it  so.  And  this  was  one  cause  why  I  under- 
took this  work. 

When  we  speak  of  a  cause,  we  speak  not  of  a 
person  simply  as  so  considered ;  for,  as  I  said  be- 
fore, person  and  cause  must  be  distinguished ;  nor 
can  the  person  make  the  cause  good  but  as  he 
regulates  his  action  by  the  Word  of  God.  If,  then, 
a  good,  a  righteous,  man  doth  what  the  law  con- 
demns, that  thing  is  bad ;  and  if  he  be  indicted  for 
so  doing,  he  is  indicted  for  a  bad  cause ;  and  he 
that  will  be  his  advocate,  must  be  concerned  in  and 
about  a  bad  matter ;  and  how  he  will  bring  his 
client  oft,  therein  doth  lie  the  mystery. 

I  know  that  a  bad  man  may  have  a  good  cause 
depending  before  the  judge,  and  so  also  good  men 
have.  JobxMi.  But  then  they  are  bold  in  their  own 
cause,  and  fear  not  to  make  mention  of  it,  and  in 
Christ  to  plead  their  innocency  before  the  God  of 
heaven,  as  well  as  before  men.  Ps.  ixxi.  3—5.  2  Co.  i.  23. 
Ga.  L  10.  Phi.  i.  8.  But  we  have  in  the  text  a  cause 
that  all  men  are  afraid  of — a  cause  that  the  apostle 
concludes  so  bad  that  none  but  Jesus  Christ  him- 
self can  save  a  Christian  from  it.  It  is  not  only 
sinful,  but  sin  itself — '  If  any  man  sin,  we  have  an 
Advocate  with  the  Father,' 

Wherefore  there  is  in  this  place  handled  by  the 
apostle,  one  of  the  greatest  mysteries  under  heaven 
■ — to  wit,  that  an  innocent  and  holy  Jesus  should 
take  in  hand  to  plead  for  one  before  a  just  and 
righteous  God,  that  has  defiled  hiniselt  with  sin ; 
yea,  that  he  should  take  in  hand  to  plead  for  such 
an  one  agairist  the  fallen  angels,  and  that  he  should 
also  by  his  plea  effectually  rescue,  and  bring  them 
off  from  the  crimes  and  curse  whereof  they  were 
verily  guilty  by  the  verdict  of  the  law,  and  appro- 
bation of  the  Judge. 

This,  I  say,  is  a  great  mystery,  and  deserves  to 
be  pried  into  by  all  the  godly,  both  because  much 
of  the  M'isdom  of  heaven  is  discovered  in  it,  and  be- 
cause the  best  saint  is,  or  may  be,  concerned  with 
it.  ^'or  must  we  by  any  means  let  this  truth  be 
lost,  because  it  is  the  truth ;  the  text  has  declared 
it  so,  and  to  say  otherwise  is  to  belie  the  Word  of 
God,  to  thwart  the  apostle,  to  soothe  up  hypocrites, 
to  rob  Christians  of  their  privilege,  and  to  take  the 
glory  from  the  head  of  Jesus  Christ.  Lu.  xviii.  ii,  12. 
The  best  saints  are  most  sensible  of  their  sins, 
and  most  apt  to  make  mountains  of  their  mole  hills. 
Satan  also,  as  has  been  already  hinted,  doth  labour 
greatly  to  prevail  with  them  to  bin,  and  to  provoke 
tlicir  God  against  them,  by  pleading  what  is  true, 
or  by  sunnising  evilly  of  them,  to  the  end  they  may 
be  accused  by  him.  Job  ii.  0.  Great  is  his  malice  to- 
wards them,  great  is  his  diligence  in  seekin^:  their 


destruction  ;  wherefore  greatly  doth  he  desire  to  sift, 
to  try,  and  Avinnow  them,  if  perhaps  he  may  work 
in  their  flesh  to  answer  his  design — that  is,  to  break 
out  in  sinful  acts,  that  he  may  have  by  law  to  ac- 
cuse them  to  their  God  and  Father.  Wherefore, 
for  their  sakes  this  text  abides,  that  they  may  see 
that,  when  they  have  sinned,  'they  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous.'  And 
thus  have  I  showed  you  the  nature,  the  order,  and 
occasion  of  this  office  of  our  blessed  Lord  Jesus. 

[now  CHRIST  MANAGES  THE  OFFICE  OF  AN  ADVOCATE.] 

II.  I  come  now  to  shovj  you  hoio  Jesus  Christ  doth 
manage  this  his  office  of  an  Advocate  for  us.  And 
that  I  may  do  this  to  your  edification,  I  shall  choose 
this  method  for  the  opening  of  it — First.  Show 
you  how  he  manages  this  office  with  his  Father. 
Second.  I  shall  show  you  how  he  manages  it  before 
him  against  our  adversary. 

First.  How  lie  manages  this  his  office  of  Advo- 
cate with  his  Father. 

1.  lie  doth  it  by  himself,  by  no  other  as  deputy 
under  him,  no  angel,  no  saint ;  no  wox'k  has  place 
here  but  Jesus,  and  Jesus  only.  This  the  text  im- 
plies: 'We  have  an  Advocate;'  speaking  of  one, 
but  one,  one  alone  ;  without  an  equal  or  an  inferior. 
We  have  but  one,  and  he  is  Jesus  Christ.  Nor  is 
it  for  Christ's  honour,  nor  for  the  honour  of  the  law, 
or  of  the  justice  of  God,  that  any  but  Jesus  Christ 
should  be  an  Advocate  for  a  sinning  saint.  Be- 
sides, to  assert  the  contrary,  what  doth  it  but  lessen 
sin,  and  make  the  advocateship  of  Jesus  Christ 
superfluous?  It  woidd  lessen  sin  should  it  be  re- 
moved by  a  saint  or  angel;  it  would  make  the 
advocateship  of  Jesus  Christ  superfluous,  yea, 
needless,  should  it  be  possible  that  sin  could  bo 
removed  from  us  by  either  saint  or  angel. 

Again  ;  if  God  should  admit  of  more  advocates 
than  one,  and  yet  make  mention  of  never  an  one 
but  Jesus  Christ;  or  if  John  should  allow  another, 
and  yet  speak  nothing  but  of  Jesus  only  ;  yea,  that 
an  advocate  under  that  title  should  be  mentioned 
but  once,  but  once  only  in  all  the  book  of  God,  and 
yet  that  divers  should  be  admitted,  stands  neither 
with  the  wisdom  or  love  of  God,  nor  with  the  faith- 
fulness of  the  apostle.  But  saints  have  but  one 
Advocate,  if  they  will  use  him,  or  improve  their 
faith  in  that  office  for  their  help,  so ;  if  not,  they 
nmst  take  what  follows.  This  I  thought  good  to 
hint  at,  because  the  times  are  corrupt,  and  because 
ignorance  and  superstition  always  wait  for  a  coun- 
tenance with  us,  and  these  things  have  a  natural 
tendency  to  darken  all  truth,  so  especially  this, 
which  bringeth  to  Jesus  Christ  so  much  gloiy,  and 
yieldeth  to  the  godly  so  much  help  and  relief. 

2.  As  Jesus  Christ  alone  is  Advocate,  so  God's 
bar,  and  that  alone,  is  that  before  which  he  pleads, 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


161 


for  God  is  jiulge  lilmself.  De.  xxxii.  3g.  lie.  xii.  23.  Nor 
can  the  cause  which  now  he  is  to  plead  be  removed 
into  any  otlier  court,  either  by  appeals  or  otherwise. 

Could  Satan  remove  us  from  heaven,  to  another 
court,  he  Avould  certainly  be  too  hard  for  us,  because 
there  we  should  want  our  Jesus,  our  Advocate,  to 
plead  our  cause.  Indeed,  sometimes  he  impleads 
us  before  men,  and  they  are  glad  of  the  occasion, 
for  they  and  he  are  often  one ;  but  then  we  have 
leave  to  remove  our  cause,  and  to  pray  for  a  trial 
in  the  highest  court,  saying,  '  Let  my  sentence 
come  forth  from  thy  presence;  let  thine  eyes  be- 
hold the  things  that  are  equal.'  Ps.  xvii.  2.  This 
wicked  world  doth  sentence  us  for  our  good  deeds, 
but  how  then  would  they  sentence  us  for  our  bad 
ones?  But  we  will  never  appeal  from  heaven  to 
earth  for  right,  for  here  we  have  no  Advocate ; 
'  our  Advocate  is  with  the  Father,  Jesus  Christ 
the  righteous.' 

3.  As  he  pleadeth  by  himself  alone,  and  nowhere 
else  but  in  the  court  of  heaven  with  the  Father, 
so  as  he  pleadeth  with  the  Father  for  us,  he 
observcth  this  rule — 

(1.)  He  granteth  and  contcsseth  whatever  can 
rightly  be  charged  upon  us  ;  yet  so  as  that  he  taketh 
the  Avhole  charge  upon  himself,  acknowledging 
the  crimes  to  be  his  own.  '0  God,'  says  he,  '  thou 
knowest  my  foolishness,  and  my  sins;'  my  guilti- 
ness '  is  not  hid  from  thee.'  Ps.  Mx.  5.  And  this  he 
must  do,  or  else  he  can  do  nothing.  If  he  hides 
the  sin,  or  lesseneth  it,  he  is  faulty  :  if  he  leaves  it 
still  upon  us,  we  die.  He  must,  then,  take  our 
iniquity  to  himself,  make  it  his  own,  and  so  deliver 
us ;  for  having  thus  taken  the  sin  upon  himself,  as 
lawfully  he  may,  and  lovingly  doth,  *  for  we  are 
members  of  his  body'  ('tis  his  hand,  'tis  his  foot, 
'tis  his  ear  hath  sinned),  it  followeth  that  we  live 
if  he  lives  ;  and  who  can  desire  more?*  This,  then, 
must  be  thoroughly  considered,  if  ever  we  will  have 
comfort  in  a  day  of  trouble  and  distress  for  sin. 

And  thus  far  there  is,  in  some  kind,  a  harmony 
betwixt  his  being  a  sacrifice,  a  priest,  and  an  Advo- 
cate. As  a  sacrifice,  our  sins  were  laid  upon  him. 
!s.  Uii.  As  a  priest,  he  beareth  them.  Ex.  xniii.  38. 
And  as  an  Advocate,  he  acknowledges  them  to  be 
hi.s  own.  Ps. ixix.  .J.  Now,  having  ackuowledo-ed  them 
to  be  his  own,  the  quarrel  is  no  more  betwixt  us  and 
Satan,  for  the  Lord  Jesus  has  espoused  our  quarrel, 
and  made  it  his.  All,  then,  that  Ave  in  this  matter 
have  to  do,  is  to  stand  at  the  bar  by  faith  among 
the  angels,  and  see  how  the  business  goes.  0 
blessed  God!   what  a  lover  of  mankind  art  thou  I 


*  This  is  the  great  mystery  of  godliness — God  manifest  in 
the  flesh,  making  sinful  creatures  the  members  of  his  own 
body,  and  becoming  a  sin-ofl'ering  for  them.  It  is  a  holy,  a 
heavenly,  a  soid-comforting  mystery,  which  shoidd  iidluence 
the  Christian  to  an  intense  hatred  to  sin,  as  the  canse  of  his 
Saviour's  sufl'erings  ;  and  a  still  more  iutense  love  to  him,  who 
redeemed  us  at  such  a  iiicrilice. — Ed. 

VOL.  I. 


and  how  gracious  is  our  Lord  Jesus,  in  his  thus 
managing  matters  for  us. 

(2.)  The  Lord  Jesus  having  thus  taken  our  sins 
upon  himself,  next  pleads  his  own  goodness  to  God 
on  our  behalf,  saying,  '  Let  not  them  that  wait  on 
thee,  0  Lord  God  of  hosts,  be  ashamed  for  my 
sake:  let  not  those  that  seek  thee  be  confounded 
for  my  sake,  0  God  of  Israel :  because  for  thy  sake 

1  have  borne  reproach;  shame  hath  covered  mv 
face.'  Ps.  ixix.  G,  7.  ]\Iark,  let  them  not  be  ashamed 
for  my  sake,  let  them  not  be  confounded  for  my 
sake.  Shame  and  confusion  are  the  fruits  of  guilt, 
or  of  a  charge  for  sin,  Je.  m.  25,  and  are  but  an  en- 
trance into  condemnation.  Da.  xu.  2.  Jn.  v.  29.  But 
behold  how  Christ  pleads,  saying.  Let  not  that  be 
for  my  sake,  for  the  merit  of  my  blood,  for  the  per- 
fection of  my  righteousness,  for  the  prevalency  of 
my  intercession.  Let  them  not  be  ashamed  for  my 
sake,  0  Lord  God  of  hosts.  And  let  no  man  object, 
because  this  text  is  in  the  Psalms,  as  if  it  were  not 
spoken  by  the  prophet  of  Christ ;  for  both  John  and 
Paul,  yea,  and  Christ  himself,  do  make  this  psalm 
a  prophecy  of  him.    Compare  ver.  0  with  Jn.  ii.  17,  and 

with  Pvo.  XV.  3  ;  and  ver.  21  with  Mat.  xxrii.  48,  and  Maj-.xv.2o. 

But  is  not  this  a  wonderful  thing,  tliat  Christ  should 
first  take  our  sins,  and  account  them  his  own,  and 
then  plead  the  value  and  worth  of  his  whole  self  for 
our  deliverance?  For  by  these  words,  'for  mv 
sake,'  he  pleads  his  ownself,  his  Avhole  self,  and  all 
that  he  is  and  has ;  and  thus  he  put  us  in  good 
estate  again,  though  our  cause  was  very  bad. 

To  bring  this  down  to  weak  capacities.  Sup- 
pose a  man  should  be  indebted  twenty  thousand 
pounds,  but  has  not  twenty  thousand  farthings 
wherewith  to  pay ;  and  suppose  also  that  this  man 
be  arrested  for  this  debt,  and  that  the  law  also,  by 
which  he  is  sued,  will  not  admit  of  a  penny  bate ; 
this  man  may  yet  come  well  enough  ott",  if  his  ad- 
vocate or  attorney  will  make  the  debt  his  own,  and 
will,  in  the  presence  of  the  judges,  out  with  his 
bags,  and  pay  down  every  farthing.  Why,  this  is 
the  way  of  our  Advocate.  Our  sins  are  called  debts. 
Mat.  vi.  12.  We  are  sued  for  them  at  the  law.  Lu.  xii. 
59.  And  the  devil  is  our  accuser ;  but  behold  the 
Lord  Jesus  comes  out  with  his  worthiness,  pleads 
it  at  the  bar,  making  the  debt  his  own.  Mar.  .x.  4.5. 

2  Co.  iii.  5.  And  saith,  Now  let  them  not  be  ashamed 
for  my  sake,  0  Lord  God  of  hosts :  let  them  not  be 
confounded  for  my  sake,  0  God  of  Israel.  And 
hence,  as  he  is  said  to  be  an  Advocate,  so  he  is  said 
to  be  a  propitiation,  or  amends-maker,  or  one  that 
appeaseth  the  justice  of  God  for  our  sins — '  If  any 
man  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous  ;  and  he  is  the  propitia- 
tion for  our  sins.' 

And  who  can  now  object  against  the  dcliveranco 
of  the  child  of  God?     God  cannot;   for  he,  for 
Christ's  sake,  according  as  he  pleaded,  hath  for- 
X 


162 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


u'lvcn  us  all  trespasses.  Coi.  iL  is.  Ep.  iv.  52.  The  devil 
cannot ;  his  mouth  is  stopped,  as  is  plain  in  the 
case  of  Joshua.  Zec.  m.  The  law  cannot ;  for  that 
ap]>roveth  of  what  Christ  has  done.  This,  then, 
is  the  way  of  Christ's  ])leading.  You  must  know, 
that  when  Christ  pleads  with  God,  he  pleads  with 
a  just  and  righteous  God,  and  therefore  he  must 
plead  law,  and  nothing  hut  law;  and  this  he  pleaded 
in  both  these  pleas — First,  in  confessing  of  the  sin 
he  justified  the  sentence  of  the  law  in  pronouncing 
of  it  evil ;  and  then  in  his  laying  of  himself,  his 
whole  self,  before  God  for  that  sin,  he  vindicated 
the  sanction  and  perfection  of  the  law.  Thus,  there- 
fore, he  magnifies  the  law,  and  makes  it  honourable, 
and  yet  brings  off  his  client  safe  and  sound  in  the 
view  of  all  the  angels  of  God. 

(3.)  The  Lord  Jesus  having  thus  taken  our  sins 
upon  himself,  and  presented  God  with  all  the  wor- 
thiness that  is  in  his  whole  self  for  them,  in  the 
next  place  he  calleth  for  justice,  or  a  just  verdict 
upon  the  satisfaction  he  hath  made  to  God  and  to 
his  law.  Then  proclamation  is  made  in  open  court, 
saying,  '  Take  away  the  filthy  garments  from  him,' 
from  him  that  hath  oftended,  and  clothe  him  with 
change  of  raiment.  Zee.  iii. 

Thus  the  soul  is  preserved  that  hath  sinned  :  thus 
the  God  of  heaven  is  content  that  he  should  be 
saved ;  thus  Satan  is  put  to  confusion,  and  Jesus 
applauded  and  cried  up  by  the  angels  of  heaven, 
and  by  the  saints  on  earth.  Thus  have  I  showed 
you  how  Christ  doth  advocate  it  with  God  and  his 
Father  fur  us ;  and  I  have  been  the  more  particular 
in  this,  because  the  glory  of  Christ,  and  the  comfort 
of  the  dejected,  are  greatly  concerned  and  wrapt 
up  in  it.  Look,  then,  to  Jesus,  if  thou  hast  sinned  ; 
to  Jesus,  as  an  Advocate  pleading  with  the  Father 
for  thee.  Look  to  nothing  else  ;  for  he  can  tell 
how,  and  that  by  himself,  to  deliver  thee ;  yea,  and 
will  do  it  in  a  way  of  justice,  which  is  a  wonder  ; 
and  to  the  shame  of  Satan,  which  will  be  his  glory  ; 
and  also  to  thy  complete  deliverance,  which  will  be 
thy  comfort  and  salvation. 

Second,  But  to  pass  this  and  come  to  the  second 
thing,  which  is,  to  show  you  how  the  Lord  Jesus 
manages  this  his  office  of  an  Advocate  before  his 
Father  against  the  adversary ;  for  he  pleadeth 
with  the  Father,  but  pleadeth  against  the  devil; 
lie  pleadeth  with  the  Father  law  and  justice,  but 
against  the  adversary  he  letteth  out  himself. 

I  say,  as  he  ]ilcads  against  the  adversary,  so 
he  enlargcth  himself  with  aro;uments  over  and 
besides  those  which  he  pleadeth  with  God  his 
Father. 

Nor  is  it  meet  or  needful  that  our  advocate, 
when  he  pleads  against  Satan,  should  so  limit 
hnnself  to  matter  of  law,  as  when  he  pleadeth  with 
his  Father.  The  saint,  by  .sinning,  oweth  Satan 
nothing ;  no  law  of  his  is  Itrukcn  thereby ;  why. 


then,  should  he  plead  for  the  saving  of  his  people, 
justifying  righteousness  to  him  ? 

Christ,  when  he  died,  died  not  to  satisfy  Satan, 
but  his  Father ;  not  to  appease  the  devil,  but  to 
answer  the  demands  of  the  justice  of  God  ;  nor  did 
he  design,  when  he  hanged  on  Uie  tree,  to  triumph 
over  his  Father,  but  over  Satan ;  '  He  redeemed 
us,'  therefore,  'from  the  curse  of  the  law,'  by  his 
blood.  Ga.  iii.  13.  And  from  the  power  of  Satan,  by 
his  resurrection.  He.  ii.  u.  He  delivered  us  from 
righteous  judgment  by  price  and  purchase;  but 
from  the  rage  of  hell  by  fight  and  conquest. 

And  as  he  acted  thus  diversely  in  the  work  of 
our  redemption,  even  so  he  also  doth  in  the  execu- 
tion of  his  Advocate's  office.  When  he  pleadeth 
with  God,  he  pleadeth  so;  and  when  he  pleadeth 
against  Satan,  he  pleadeth  so ;  and  how  he  plead- 
eth with  God  when  he  dealeth  with  law  and  justice 
I  have  showed  you.  And  now  I  will  show  you 
how  he  pleadeth  before  him  against  the  '  accuser 
of  the  brethren.' 

1.  He  pleads  against  him  the  well-pleasedness 
that  his  Father  has  in  his  merits,  saying.  This 
shall  please  the  Lord,  or  this  doth  or  will  please 
the  Lord,  better  than  anything  that  can  be  pro- 
pounded. Ps.  ixix.  31.  Now  this  plea  being  true,  as 
it  is,  being  established  ujjon  the  liking  of  God 
Almighty ;  whatever  Satan  can  say  to  obtain  our 
evei'lasting  destruction  is  without  ground,  and  so 
imreasonable.  '  I  am  well  pleased,'  saith  God, 
Mat.  iii.  17 ;  and  again,  *  The  Lord  is  well  pleased  for 
his  (Christ's)  righteousness'  sake.' is.  xiii.  21.  All 
that  enter  actions  against  others,  pretend  that 
wrong  is  done,  either  against  themselves  or  against 
the  king.  Now  Satan  will  never  enter  an  action 
against  us  in  the  court  above,  for  that  wrong  by 
us  has  been  done  to  himself;  he  must  pretend, 
then,  that  he  sues  us,  for  that  wrong  has,  by  us, 
been  done  to  our  king.  But,  behold,  '  We  have 
an  Advocate  with  the  Father,'  and  he  has  made 
compensation  for  our  offences.  He  gave  himself 
for  our  offences.  But  still  Satan  maintains  his 
suit;  and  our  God,  saith  Christ,  is  well  pleased 
with  us  for  this  compensation-sake,  yet  he  will  not 
leave  off  his  clamour.  Come,  then,  says  the  Lord 
Jesus,  the  contention  is  not  now  against  my  people, 
but  myself,  and  about  the  sufficiency  of  the  amends 
that  I  have  made  for  the  transgressions  of  my 
people ;  but  he  is  near  that  justifieth  me,  that 
approveth  and  accepteth  of  my  doings,  therefore 
shall  I  not  be  confounded.  Who  is  mine  adver- 
sary ?  let  him  come  near  me  I  Behold,  '  the  Lord 
God  will  help  me.'  is.  1. 7-9.  Who  is  he  that  con- 
demneth  me  ?  Lo,  they  all  shall,  were  there  ten 
thousand  times  as  many  more  of  them,  wax  old  as 
a  garment ;  the  moth  shall  eat  them  up.  Where- 
fure,  if  the  Father  saith  Amen  to  all  this,  as  I 
have  showed  already  that  he  hath  and  doth,  the 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


1G3 


wlilcli  also  furtlicr  appearetli,  Lecause  the  Lord 
God  has  called  him  the  Saviour,  the  Deliverer,  and 
the  Amen ;  what  follows,  but  that  a  rebuke  should 
proceed  from  the  throne  against  liira  ?  And  this, 
indeed,  our  iVdvocate  calls  for  from  the  hand  ot 
his  Father,  saying,  0  enemy,  '  the  Lord  rebuke 
thee;'  yea,  he  doubles  this  request  to  the  judge, 
to  intimate  his  earnestness  for  such  a  conclusion, 
or  to  show  that  the  enemy  shall  surely  have  it, 
both  from  our  Advocate,  and  from  him  before  whom 
Satan  has  so  grievously  accused  us.  Zec.  iu. 

For  what  can  be  expected  to  follow  from  such 
an  issue  in  law  as  this  is,  but  sound  and  severe 
snibs  from  the  judge  upon  him  that  hath  thus 
troubled  his  neighbour,  and  that  hath,  in  the  face 
ot  the  country,  cast  contempt  upon  the  highest  act 
of  mercy,  justice,  and  righteousness,  that  ever  the 
heavens  beheld?*  And  all  this  is  true  with  refer- 
ence to  the  case  in  hand,  wherefore,  '  The  Lord 
rebuke  thee,'  is  that  which,  in  conclusion,  Satan 
must  have  for  the  reward  of  his  works  of  malice 
against  the  children,  and  for  his  contemning  of  the 
works  of  the  Son  of  God.  Now,  our  Advocate  hav- 
ing thus  established,  by  the  law  of  heaven,  his  plea 
with  God  for  us  against  our  accuser,  there  is  way 
made  for  him  to  proceed  upon  a  foundation  that 
cannot  be  shaken ;  wherefore,  he  proceedeth  in  his 
plea,  and  further  urges  against  this  accuser  of  the 
brethren. 

2.  God's  interest  in  this  people ;  and  prayeth 
that  God  would  remember  that :  '  The  Lord  rebuke 
thee,  0  Satan ;  the  Lord  that  hath  chosen  Jeru- 
salem, rebuke  thee. '  True,  the  church,  the  saints, 
are  despicable  in  the  world;  wherefore  men  do 
think  to  tread  them  down ;  the  saints  are,  also, 
weak  in  grace,  but  have  corruptions  that  are  strong, 
and,  therefore,  Satan,  the  god  ot  this  world,  doth 
think  to  tread  them  down ;  but  the  saints  have  a 
God,  the  living,  the  eternal  God,  and,  therefore, 
they  shall  not  be  trodden  down ;  yea,  they  '  shall 
be  holden  up,  for  God  is  able  to  make  them  stand.' 
llo.  xiv.  4. 

It  was  riaman's  mishap  to  be  engaged  against 
the  queen,  and  the  kindred  of  the  queen ;  it  was 
that  that  made  him  he  could  not  prosper ;  that 
brought  him  to  contempt  and  the  gallows.  Had 
he  sought  to  ruin  another  people,  probably  he  might 
have  brought  his  design  to  a  desired  conclusion ; 
but  his  compassing  the  death  of  the  queen  spoiled 
all.  Satan,  also,  when  he  fighteth  against  the 
church,  must  be  sure  to  come  to  the  worst,  for 
God  has  a  concern  in  that ;  therefore,  it  is  said, 
*  The  gates  of  hell  shall  not  prevail  against  it;' 
but  this  hiudereth  not  but  that  he  is  permitted  to 
make  almost  what  spoils  he  will  of  those  that 


*  Altered,  by  a  typograpliical  error,  in  editions  after  the 
author's  death,  to  '  the  heathens  beheld.' — Ed. 


belong  not  to  God.  Oh,  how  many  doth  he  accuse, 
and  soon  get  out  from  God,  against  them,  a  licence 
to  destroy  them!  as  he  served  Ahab,  and  many 
more.  But  this,  I  say,  is  a  very  great  block  in 
his  way  when  he  meddles  with  the  children  ;  God 
has  an  interest  in  them — '  Ilath  God  cast  away 
his  people?  God  forbid!'  Ro.  xi.  i,  2.  The  text 
intimates  that  they  for  sin  had  deserved  it,  and 
that  Satan  would  fain  have  had  it  been  so ;  but 
God's  interest  in  them  preserved  them — '  God  hath 
not  cast  away  his  people,  which  he  foreknew.' 
Wherefore,  when  Satan  accuseththem  before  God, 
Christ,  as  he  pleadeth  his  own  worth  and  merit, 
pleadeth  also  against  him,  that  interest  that  God 
has  in  them. 

And  though  this,  to  some,  may  seem  but  an 
indifferent  plea ;  for  what  engagement  lieth,  may 
they  say,  upon  God  to  be  so  much  concerned  Avith 
them,  for  they  sin  against  him,  and  often  provoke 
him  most  bitterly  ?  Besides,  in  their  best  state, 
they  are  altogether  vanity,  and  a  very  thing  of 
nought — '  What  is  man  (sorry  man),  that  thou  art 
mindful  of  him,'  or  that  thou  shouldest  be  so  ? 

I  answer,  Though  there  lieth  no  engagement 
upon  God  for  any  worthiness  that  is  in  man,  yet 
there  lieth  a  great  deal  upon  God  for  the  worthi- 
ness that  is  in  himself.  Gudhas  engaged  himself 
with  his  having  chosen  them  to  be  a  people  to  him- 
self; and  by  this  means  they  are  so  secured  frum 
all  that  all  can  do  against  them,  that  the  apostle 
is  bold,  upon  this  very  account,  to  challenge  all 
despite  to  do  its  worst  against  them,  saying,  '  Who 
shall  lay  anything  to  the  charge  of  God's  elect  ?' 
Eo.  ml  33.  Who  ?  saith  Satan ;  why,  that  will  I. 
Ay,  saith  he,  but  who  can  do  it,  and  prevail  ? 
•  It  is  God  that  justifieth,  who  is  he  that  con- 
demneth  ? '  ver.  34.  By  which  words  the  apostle 
clearly  declareth  that  charges  against  the  elect, 
though  they  may  be  brought  against  them,  must 
needs  prove  inefiectual  as  to  their  condemnation ; 
because  their  Lord  God  still  will  justify,  for  that 
Christ  has  died  for  them.  Besides,  a  little  to  en- 
large, the  elect  are  bound  to  God  by  a  sevenfold 
cord,  and  a  threefold  one  is  not  quickly  broken, 

(1.)  Election  is  eternal  as  God  himself,  and  so 
without  variableness  or  shadow  of  change,  and 
hence  it  is  called  '  an  eternal  purpose,'  and  a  '  pur- 
pose of  God'  that  must  stand.  Ep.  m.  ii.  Uo.  ix.  ii. 
(2.)  Election  is  absolute,  not  conditional;  and, 
therefore,  cannot  be  overthrown  by  the  sin  of  the 
man  that  is  wrapt  up  therein.  No  works  foreseen 
to  be  in  us  was  the  cause  of  God's  choosing  us; 
no  sin  in  us  shall  frustrate  or  make  election  void 
— '  Who  shall  lay  anything  to  the  charge  of  God's 
elect  ?  It  is  God  that  justifieth.'  iio.  viu.  33;  ix.  u. 
(3.)  By  the  act  of  election  the  children  are  involved, 
wrapped  up,  and  covered  in  Christ ;  he  luith  chosen 
us  iu  him  ;  not  in  ourselves,  not  in  our  virtues,  no, 


16t 


THE  ^YORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


not  for  or  because  of  anything,  but  of  his  own  will. 
i;i>  i.  4-11.  (-i-)  Election  includeth  in  it  a  perman- 
ent resolution  of  God  to  glorify  his  mercy  on  the 
vessels  of  mercy,  thus  foieordained  unto  glory. 
i;o.  ix.  13, 18, 23.  (5.)  By  the  act  of  electing  love,  it 
is  concluded  that  all  things  whatsoever  shall  work 
to"-cthcr  for  the  good  of  them  whose  call  to  God  is 
the  fruit  of  this  purpose,  this  eternal  purpose  of 
God.  Ko  viii.  28-30.  (6.)  The  eternal  inheritance  is 
by  a  covenant  of  free  and  tmchangeable  grace 
made  over  to  those  thus  chosen;  and  to  secure 
them  from  the  fruits  of  sin,  and  from  the  malice 
of  Satan,  it  is  sealed  by  this  our  Advocate's  blood, 
us  he  is  Mediator  of  this  covenant,  who  also  is 
become  surety  to  God  for  them;  to  wit,  to  see 
them  forthcoming  at  the  great  day,  and  to  set 
them  then  safe  and  sound  before  his  Father's  face 
after  the  judgment  is  over.  Ro.  ix.  23.  He.  vii.  22;  ix.  15, 
17-24;  xiii.  20.  Jii.  X.  28,  29.  (7.)  By  this  choice,  pur- 
pose, and  decree,  the  elect,  the  concerned  therein, 
have  allotted  them  by  God,  and  laid  up  for  them, 
in  Christ,  a  sufficiency  of  grace  to  bring  them 
through  all  difficulties  to  glory;  yea,  and  they, 
every  one  of  them,  after  the  first  act  of  faith — the 
which  also  they  shall  certainly  attain,  because 
wrapt  up  in  the  promise  for  them — are  to  receive 
the  earnest  and  first  fruits  thereof  into  their  souls. 

2  Ti.  i.  0.  Ac.  xiv.  22.  Ep.  i.  4,  5,  13,  14. 

Now,  put  all  these  things  together,  and  then 
feel  if  there  be  not  weight  in  this  plea  of  Christ 
against  the  devil.     He  pleads  God's  choice  and 
interest  in  his  saints  against  him — an  interest  that 
is  secured  by  the  wisdom  of  heaven,  by  the  grace 
of  heaven,  by  the  power,  will,  and  mercy  of  God, 
in  Christ — an  interest  in  which  all  the  three  Per- 
sons in  the  Godhead  have  engaged  themselves,  by 
mutual  agreement  and  operation,  to  make  good 
when  Satan  has  done  his  all.      I   know  there  are 
some  that  object  against  this  doctrine  as  false ; 
but   such,  perhaps,   are   ignorant  of  some  things 
else  as  well   as  of   this.     However,    they   object 
against  the  wisdom  of  God,  whose  truth  it  is,  and 
against  Christ  our  Advocate,  whose  argument,  as 
he  is  such,  it  is ;  yea,  they  labour,  what  in  them 
lieth,  to  wrest  that  weapon  out  of  his  hand,  with 
which  he  so  cudgelleth  the  enemy  when,  as  Advo- 
cate, he  pleadeth  so  effectually  against  him  for  the 
rescuing  of  us  from  the  danger  of  judgment,  say- 
ing,  '  The  Lord  rebuke  tliee,  0  Satan,  even  the 
Lord  that  hath  chosen  .Terusalem,  rebuke  thee.' 

Third.  As  Christ,  as  Advocate,  pleads  against 
Satan  the  interest  that  his  Father  hath  in  his 
chosen,  so  also  he  pleads  against  him  by  no  lesa 
authority — his  own  interest  in  them.  '  Holy  Father, ' 
saith  he,  'keep  through  thine  own  name  those  whom 
tiiou  hast  given  me.'  Jn.  xvii.  ii.  Keep  them  while  in 
the  world  from  the  evil,  the  soul-damning  evil  of  it. 
These  words  are  directed  to  the  Father,  but  they 


are  levelled  against  the  accusations  of  the  enenij', 
and  were  spoken  here  to  show  what  Christ  will  do 
for  his,  against  our  foe,  when  he  is  above.  How, 
I  say,  he  will  urge  before  his  Father  his  own  interest 
in  us  against  Satan,  and  against  all  his  accusations, 
when  he  brings  them  to  the  bar  of  God's  tribunal, 
with  design  to  work  our  utter  ruin.  And  is  there 
not  a  great  deal  in  it?  As  if  Christ  should  say. 
Father,  my  people  have  an  adversary  who  will  ac- 
cuse them  for  their  faults  before  thee ;  but  I  will 
be  their  Advocate,  and  as  I  have  bought  them  of 
thee,  I  will  plead  my  right  against  him.  Jn.  x.  28. 
Our  English  proverb  is,  Interest  Avill  not  lie  ;  in- 
terest will  make  a  man  do  that  wliich  otherwise  he 
would  not.  How  many  thousands  are  there  for 
whom  Christ  doth  not  so  much  as  once  open  his 
mouth,  but  leaves  them  to  the  accusations  of  Satan, 
and  to  Ahab's  judgment,  nay,  a  worse,  because 
there  is  none  to  plead  their  cause  ?  And  why  doth 
he  not  concern  himself  with  them?  but  because  he 
is  not  interested  in  them — '  I  pray  not  for  the  world, 
but  for  them  which  thou  hast  given  me,  for  they 
are  thine;  and  all  mine  are  thine,  and  I  am  glorified 
in  them. '  Jn.  xvii.  9,  lo. 

Suppose  so  many  cattle  in  such  a  pound,  and  one 
goes  by  whose  they  are  not,  doth  he  concern  him- 
self? No;  he  beholds  them,  and  goes  his  way. 
But  suppose  that  at  his  return  he  should  find  his 
own  cattle  in  that  pound,  would  he  now  carry  it 
toward  them  as  he  did  unto  the  other  ?  No,  no ;  he 
has  interest  here,  they  are  his  that  are  in  the  pound  ; 
now  he  is  concerned,  now  he  must  know  who  put 
them  there,  and  for  what  cause  too  they  are  served 
as  they  are ;  and  if  he  finds  them  rightfully  there, 
he  will  fetch  them  thence  by  ransom;  but  if  wrong- 
fully, he  will  replevy*  them,  and  stand  a  trial  at  law 
with  him  that  has  thus  illegally  pounded  his  cattle. 
And  thus  it  is  betwixt  Jesus  Christ  and  his.  He 
is  interested  in  them ;  the  cattle  are  his  own,  '  his 
own  sheep,'  Jn.  x.  3,  4,  but  pounded  by  some  other, 
by  the  law,  or  by  the  devil.  If  pounded  by  the 
law,  he  delivereth  them  by  ransom  ;  if  pounded  by 
the  devil,  he  will  replevy  them,  stand  a  trial  at  law 
for  them,  and  will  be,  against  their  accuser,  their 
Advocate  himself.  Nor  can  Satan  withstand  his 
plea,  though  he  should  against  them  join  argument 
with  the  law;  forasmuch,  as  has  been  proved  before, 
he  can  and  will,  by  what  he  has  to  produce  and 
plead  of  his  own,  save  his  from  all  trespasses, 
charges,  and  accusations.  Besides,  all  men  know 
that  a  man's  proper  goods  are  not  therefore  for- 
feited, because  they  commit  many,  and  them  too 
great  transgressions — 'And  if  any  man  sin,  we  have 
an  Advocate  with  the  Father,  Jesus  Christ  the 
righteous.'     Now,  the  strength  of  this  plea  thus 

*  '  Replevy  ;'  a  form  of  law  by  wliich  goods  that  are  proved 
to  have  been  wrongfully  seized  are  re-delivered  to  the  owner. 
—En. 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


IG- 


grounded  upon  Christ's  interest  in  his  people  is 
great,  and  hath  many  weighty  reasons  on  its  side  ; 
as — 

'  1.  They  are  mine  ;  tnerefore  in  reason  at  my 
dispose,  not  at  the  dispose  of  an  adversary  ;  for 
while  a  thing  can  properly  be  called  mine,  no  man 
has  therewith  to  do  but  myself;  nor  doth  (a  man, 
nor)  Christ  close  his  right  to  what  he  has  by  the 
M-eakness  of  that  thing  which  is  his  proper  right, 
lie,  therefore,  as  an  Advocate,  pleadeth  interest,  his 
own  interest,  in  his  people,  and  right  must,  with  the 
Judge  of  all  the  earth,  take  place — 'Shall  not  the 
Judge  of  all  the  earth  do  right?'  Ge.  xv-iii.  25. 

2.  They  cost  him  dear;  and  that  Avhich  is  dear 
bought  is  not  easily  parted  with.  1  Co.  vi.  so.  They 
were  bought  with  '  his  blood. '  Ep.  L  7. 1  Pe.  is,  19.  They 
were  given  him  for  his  blood,  and  therefore  arc 
'  dear  children ; '  Ep.  v.  1 ;  for  they  are  liis  by  the  highest 
price;  and  this  price  he,  as  Advocate,  pleadeth 
against  the  enemy  of  our  salvation  ;  yea,  I  will  add, 
they  are  his,  because  he  gave  his  all  for  them.  2  Co. 
viii.  9  When  a  man  shall  give  his  all  for  this  or 
that,  then  that  which  he  so  hath  purchased  is  be- 
come his  all.  Now  Christ  has  given  his  all  for  us ; 
he  made  himself  poor  for  us,  wherefore  we  are  be- 
come his  all,  his  fidness;  and  so  the  church  is  called. 
Ep.  i.  23.  Nay,  further,  Christ  likes  well  enough  of 
liis  purchase,  though  it  hath  cost  him  his  all — 'The 
lines,'  says  he,  'are  fallen  to  me  in  pleasant  places  ; 
1  have  a  goodly  heritage.'  rs.  xn.  Now,  put  all 
these  things  together,  and  there  is  a  strong  plea  in 
them.  Interest,  such  an  interest,  will  not  be  easily 
parted  with.     But  this  is  not  all ;  for, 

3.   As  they  cost  him  dear,  so  he  hath  made  them 

near  to  himself,  near  by  way  of  relation.     Now  that 

which  did  not  only  cost  dear,  but  that  by  Avay  of 

relation  is  made  so,  that  a  man  will  plead  heartily 

for.    Said  David  to  Abner,  'Thou  shalt  not  see  my 

face  except  thou  first  bring  Michal,  Saul's  daughter, 

when  thou  comest  to  see  my  face. '  2  Sa.  iu.  13, 14. 

Saul's  daughter  cost  me  dear ;  I  bought  her  with 

the  jeopardy  of  my  life ;  Saul's  daughter  is  near  to 

me  ;  she  is  my  beloved  wife.     He  pleaded  hard  for 

her,  because  she  was  dear  and  near  to  him.     Now, 

I  say,  tlie  same  is  true  in  Christ ;  his  people  cost 

liim  dear,  and  he  hath  made  them  near  unto  him ; 

wherefoi'e,  to  plead  interest  in  them,  is  to  hold  by 

an  argument  that  is  strong,     (a.)  They  are  his 

epouse,  and  he  hath  made  them  so ;  they  are  his 

love,  his  dove,  his  darling,  and  he  accounts  them  so. 

Now,  should  a  wretch  attempt,  in  open  court,  to 

take  a  man's  wife  away  from  him,  how  would  this 

cause  the  man  to  plead  I     Yea,  and  what  judge  that 

is  just,  and  knows  that  the  man  has  this  interest  in 

the  woman  pleaded  for,  would  yield  to,  or  give  a 

verdict  for  the  wretch,  against  the  man  Avhose  wife 

the  woman  is?     Thus  Christ,  in  pleading  interest 

— in  pleading  'thou  gavest  them  me' — pleads  by  a 


strong  argument,  an  argument  that  the  enemy  can- 
not invalidate.  True,  were  Christ  to  plead  this 
before  a  Saul,  1  Sa.  xxv.  u,  or  before  Samson's  wife's 
father,  the  Philistine,  Jn.xiv.20,  perhaps  such  treach- 
erous iud2:es  would  c:ive  it  aa:ainst  all  rioht  But, 
I  have  told  you,  the  court  in  which  Christ  pleads 
is  the  highest  and  the  justest,  and  that  from  which 
there  can  be  no  appeal ;  wherefore  Christ's  cause, 
and  so  the  cause  of  the  children  of  God,  must  be 
tried  before  their  Father,  from  whose  face,  to  be 
sure,  just  judgment  shall  proceed.     But, 

(6.)  As  they  are  called  his  spouse,  so  they  are 
called  his  flesh,  and  members  of  his  body.  Now, 
said  Paul  to  the  church,  'Ye  are  the  body  of  Christ, 
and  members  in  particular.'  iCo.xii. 27.  Ep.v. 30.  This 
relation  also  makes  a  man  plead  hard.  Were  a 
man  to  plead  for  a  limb,  or  a  member  of  his  own, 
how  would  he  plead?  what  arguments  would  he 
use?  and  what  sympathy  and  feeling  would  his 
arguments  flow  from?  I  cannot  lose  a  baud,  I 
cannot  lose  a  foot,  cannot  lose  a  finger ;  Avhy,  saints 
are  Christ's  members,  his  members  are  of  himself. 
With  what  strength  of  argument  would  a  man  plead 
the  necessariness  of  his  members  to  him,  and  the 
unnaturalness  of  his  adversary  in  seeking  the  de- 
struction of  his  members,  and  tlie  deformity  of  his 
body !  Yea,  a  man  would  shuck  and  cringe,  and 
weep,  and  intreat,  and  make  demurs,  and  halts, 
and  delays,  to  a  thousand  years,  if  possible,  before 
he  would  lose  his  members,  or  any  one  of  them. 

But,  I  say,  how  would  he  plead  and  advocate  it 
for  his  members,  if  judge,  and  law.  and  reason,  and 
equity,  were  all  on  his  side,  and  if,  by  ths  adver- 
sary, there  could  be  nothing  urged,  but  that  against 
which  the  Advocate  had  long  before  made  provision 
for  the  effectual  overthrow  thereof?  And  all  this 
is  true  as  to  the  case  that  lies  before  us.  Thus  we 
see  what  strength  there  lieth  iu  this  second  argu- 
ment, that  our  Advocate  bringeth  for  us  against 
the  enemy.  They  are  his  flesh  and  bones,  his  mem- 
bers ;  he  cannot  spare  tliem ;  he  cannot  spare  this, 
because,  nor  that,  because,  nor  any,  because,  they 
are  his  members.  As  such,  they  are  lovely  to  him ; 
as  such,  they  are  useful  to  him ;  as  such,  they  are 
an  ornament  to  him ;  yea,  though  in  themselves 
they  are  feeble,  and  through  infirmity  weak,  much 
disabled  from  doing  as  they  should.  Thus,  '  If  any 
man  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous.'     But, 

4.  As  Christ,  as  Advocate,  pleads  for  us,  against 
Satan,  his  Father's  interest  in  us  and  his  own;  so 
he  pleadeth  against  him  that  right  and  property 
that  he  hath  in  heaven,  to  give  it  to  whom  he  will. 
He  has  a  right  to  heaven  as  Priest  and  King ;  it  is 
his  also  by  inheritance ;  and  since  he  will  be  so  good 
a  benefactor  as  to  bestow  this  house  on  somebody, 
but  not  for  their  deserts,  but  not  for  their  good- 
ness, and  since,  again,  he  has  to  that  end  spilt  his 


166 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


lilood  ftir,  ami  taken  a  generation  into  covenant 
relation  to  him,  that  it  might  be  bestowed  on  them  ; 
it  shall  be  bestowed  on  tliem  ;  and  lie  will  plead  this, 
if  there  be  need,  if  his  people  sin,  and  if  their  ac- 
cuser seeks,  by  their  sin,  their  ruin  and  destruction: 
*  Father,'  saitli  he,  '  I  will  that  they  also,  whom 
tliou  hast  given  me,  be  with  me  where  I  am;  that 
thev  may  behold  my  glory,  which  thou  hast  given 
me.'  JiL  xvii.  -24.  Christ's  will  is  tlie  will  of  heaven, 
the  will  of  God.     Shall  not  Christ,  then,  })revail? 

'I  will,'  saith  Christ;  'I  will,'  saith  Satan;  but 
whose  will  shall  stand?  It  is  true,  Christ  in  the 
text  speaks  more  like  an  arbitrator  than  an  Advo- 
cate ;  more  like  a  judge  than  one  pleading  at  a  bar. 
I  will  have  it  so;  I  judge  that  so  it  ought  to  be, 
and  must.  But  there  is  also  something  of  plea  in 
the  words  both  before  his  Father,  and  against  our 
enemy  ;  and  therefore  he  speaketh  like  one  that  can 
plead  and  determine  also ;  yea,  like  one  that  has 
])0wer  so  to  do.  But  shall  the  will  of  heaven  stoop 
to  the  will  of  hell  ?  Or  the  will  of  Christ  to  the  will 
of  Satan  ?  Or  the  will  of  righteousness  to  the  will 
of  sin?  Shall  Satan,  who  is  God's  enemy,  and 
whose  charge  wherewith  he  chargeth  us  for  sin,  and 
which  is  grounded,  not  upon  love  to  righteousness, 
but  upon  malice  against  God's  designs  of  mercy, 
against  the  blood  of  Christ,  and  the  salvation  of  his 
people — I  say,  shall  this  enemy  and  this  charge 
l)revail  with  God  against  the  well-grounded  plea  of 
Christ,  and  against  tlie  salvation  of  God's  elect,  and 
so  keep  us  out  of  heaven?  No,  no  ;  Christ  will 
have  it  otherwise,  he  is  the  great  donator,*  and  his 
eye  is  good.  True,  Satan  was  turned  out  of  heaven 
ioT  that  he  sinned  there,  and  we  must  be  taken  into 
heaven,  though  we  have  sinned  here ;  this  is  the  will 
of  Christ,  and,  as  Advocate,  he  pleads  it  against 
the  face  and  accusation  of  our  adversary.  Thus, 
'  If  any  man  sin,  we  have  an  Advocate  with  the 
Father,  Jesus  Christ  the  righteous.'     But, 

5.  As  Christ,  as  Advocate,  pleadeth  for  us, 
against  Satan,  his  Father's  interest  in  us,  and  his 
own,  and  pleadeth  also  what  right  he  has  to  dispose 
of  the  kingdom  of  heaven  ;  so  he  pleadeth  against 
this  enemy,  that  malice  and  enmity  that  is  in  him, 
and  upon  which  chiefly  his  charge  against  us  is 
grounded,  to  the  confusion  of  his  face.  This  is  evi- 
dent from  the  title  that  our  Advocate  bestows  upon 
him,  while  he  pleads  for  us  against  him  :  '  The  Lord 
rebuke  thee,  0  Satan,'  0  enemy,  saith  he;  for 
Satan  is  an  enemy,  and  this  name  given  him  signi- 
ties  so  much.  And  lawyers,  in  their  pleas,  "can 
make  a  great  matter  of  such  a  circumstance  as  this; 
saying,  My  lord,  we  can  prove  that  what  is  now 
)deaded  against  the  prisoner  at  the  bar  is  of  mere 
malice  and  hatred,  that  has  also  a  lono-  time  lain 
burning  and  raging  in  his  enemy's  breast  ao-ainst 


♦  'Donator;'  giver,  duuor;  now  obsolete. — Ed. 


him.  This,  I  say,  will  greatly  weaken  the  plea  and 
accusation  of  an  enemy.  But,  says  Jesus  Christ, 
'  Father,  here  is  a  plea  brought  in  against  my 
Joshua,  that  clothes  him  with  lilthy  garments,  but 
it  is  brought  in  against  him  by  an  enemy,  by  an 
enemy  in  the  superlative  or  highest  degree.  One 
that  hates  goodness  worse  than  he,  and  that  loveth 
wickedness  more  than  the  man  against  whom  at  this 
time  he  has  brought  such  a  heinous  charge. '  Then 
leaving  with  the  Father  the  value  of  his  blood  for 
the  accused,  he  turneth  him  to  the  accuser,  and 
pleads  against  him  as  an  enemy :  '  0  Satan,  thou 
that  aecusest  my  spouse,  my  love,  ray  members, 
art  Satan,  an  enemy,'  But  it  will  be  objected, 
that  the  things  charged  are  true.  Grant  it ;  yet 
what  law  takes  notice  of  the  plea  of  one  who  doth 
professedly  act  as  an  enemy?  because  it  is  not  done 
of  love  to  truth,  and  justice,  and  righteousness,  nor 
intended  for  the  honour  of  the  king,  nor  for  the 
good  of  the  prosecuted ;  but  to  gratify  malice  and 
rage,  and  merely  to  kill  and  destroy.  There  i^, 
therefore,  a  great  deal  of  force  and  strength  in  an 
Advocate's  pleading  of  such  a  circumstance  against 
an  accuser ;  especially  when  the  crimes  now  charged 
are  those,  and  only  those  for  which  the  law,  in 
the  due  execution  of  it,  has  been  satisfied  before ; 
wherefore  now  a  lawyer  has  double  and  treble 
ground  or  matter  to  plead  for  his  client  against  his 
enemy.  And  this  advantage  against  him  has  Jesus 
Christ. 

Besides,  it  is  well  known  that  Satan,  as  to  us, 
is  the  original  cause  of  those  very  crimes  for  which 
he  accuses  us  at  the  bar  of  God's  tribunal.  Not 
to  say  anything  of  how  he  cometh  to  us,  solicits 
us,  tempts  us,  flatters  us,  and  always,  in  a  manner, 
lies  at  us  to  do  those  wicked  things  for  which  he 
so  hotly  pursues  us  to  the  bar  of  the  judgment  of 
God.  For  though  it  is  not  meet  for  us  thus  to 
plead, — to  wit,  laying  that  fault  upon  Satan,  but 
rather  upon  ourselves, — yet  our  advocate  will  do 
it,  and  make  work  of  it  too  before  God.  '  Simon, 
Simon,  behold,  Satan  hath  desired  to  have  you, 
that  he  might  sift  you  as  wheat ;  but  I  have  prayed 
for  thee,  that  thy  faith  fail  not.'  Lu.  xxii.  si,  32.  He 
maketh  hei'e  mention  of  Satan's  desires,  by  way 
of  advantage  against  him ;  and,  doubtless,  so  he 
did  in  his  prayer  with  God  for  Peter's  preservation. 
And  what  he  did  here,  while  on  earth,  as  a  Saviour 
in  general,  that  he  doth  now  in  heaven  as  a  Priest 
and  an  Advocate  in  special. 

I  will  further  suppose  that  which  may  be  sup- 
posed, and  that  which  is  suitable  to  our  purpose. 
Suppose,  therefore,  that  a  father  that  has  a  child 
whom  he  loveth,  but  the  child  has  not  half  that 
wit  that  some  of  the  family  hath,  and  I  am  sure 
that  we  have  less  wit  than  angels ;  and  suppose, 
also,  that  some  bad-minded  neighbour,  by  tamper- 
ing with,  tempting  of,  and  by  unwearied  solicits- 


THE  WORK  OP  JESUS  CHRIST  AS  AN  ADVOCATE. 


1G7 


tions,  should  prevail  with  this  child  to  steal  some- 
thing out  of  his  father's  house  or  grounds,  and 
give  it  unto  him ;  and  this  he  doth  on  purpose  to 
set  the  father  against  the  child ;  and  suppose, 
again,  that  it  comes  to  the  father's  knowledge  that 
the  child,  through  the  alhiremcnts  of  such  an  one, 
has  done  so  and  so  against  his  father;  will  he 
therefore  disinherit  this  child  ?  Yea,  suppose, 
again,  that  he  that  did  tempt  this  child  to  steal, 
should  he  tlie  first  that  should  come  to  accuse  this 
child  to  its  father  for  so  doing,  would  the  father 
take  notice  of  the  accusation  of  such  an  one  ? — No, 
verily,  we  that  are  evil  can  do  hetter  than  so ;  how 
then  should  we  think  that  the  God  of  heaven 
should  do  such  a  thing,  since  also  we  have  a  bro- 
ther that  is  wise,  and  that  will  and  can  plead  the 
very  malice  of  our  enemy  that  doth  to  us  all  these 
tilings  against  him  for  our  advantage  ? — I  say, 
this  is  the  sum  of  this  fifth  plea  of  Christ  our 
Advocate,  against  Satan.  0  Satan,  says  he,  thou 
art  an  enemy  to  my  people ;  thou  pleadest  not  out 
of  love  to  righteousness,  not  to  reform,  but  to 
destroy  my  beloved  and  inheritance.  The  charge 
wherewith  thou  chargest  my  people  is  thine  own. 
Job  viii.  4— G.  Not  only  as  to  a  matter  of  charge,  but 
the  things  that  thou  accusest  them  of  are  thine, 
thine  in  the  nature  of  them.  Also,  thou  hast 
tempted,  allured,  flattered,  and  daily  laboured  with 
them,  to  do  that  for  which  now  thou  so  willingly 
would  have  them  destroyed.  Yea,  all  this  hast 
thou  done  of  envy  to  my  Father,  and  to  godliness  ; 
of  hatred  to  me  and  my  people ;  and  that  thou 
mightest  destroy  others  besides,  i  Ch.  xxi.  i.  And 
now,  what  can  this  accuser  say  ?  Can  he  excuse 
himself?  Can  he  contradict  our  Advocate  ?  He 
cannot ;  he  knows  that  he  is  a  Satan,  an  enemy, 
and  as  an  adversary  has  he  sown  his  tares  among 
the  wheat,  that  it  might  be  rooted  up ;  but  he 
shall  not  have  his  end;  his  malice  has  prevented* 
him,  and  so  has  the  care  and  grace  of  our  Advocate. 
The  tares,  therefore,  he  shall  have  returned  unto 
him  again ;  but  the  Avheat,  for  all  this,  shall  be 
gathered  into  God's  barn.  Mat.  xui.  25-30. 

Thus,  therefore,  our  Advocate  makes  use,  in  his 
plea  against  Satan,  of  the  rage  and  malice  that  is 
the  occasion  of  the  enemy's  charge  wherewith  he 
accuseth  the  children  of  God.  Wherefore,  when 
thou  readest  these  words,  *0  Satan,'  say  with  thy- 
self, Thus  Christ  our  Advocate  accuseth  our  adver- 
sary of  malice  and  envy  against  God  and  goodness, 
while  he  accuseth  us  of  the  sins  which  we  commit, 
for  which  we  are  sorry,  and  Christ  has  paid  a  price 
of  redemption — *  And  (thus)  if  any  man  sin,  we 
have  an  Advocate  with  the  Father,  Jesus  Christ 
the  riohteous.'     But. 


*  'Prevented;'  gone  before,  so  as  to  be  seen.  'Let  thy 
grace,  0  Lord,  always  prevent  and  follow  us.' —  Common 
Frayer. — Ed. 


G.  Christ,  when  he  pleads  as  an  Advocate  for  his 
people,  in  the  presence  of  God  against  Satan,  ho 
can  plead  those  very  weaknesses  of  his  people  for 
which  Satan  would  have  them  damned,  for  their 
relief  and  advantage.  'Is  not  this  a  brand  plucked 
out  of  the  fire  ?'  This  is  part  of  the  plea  of  our 
Advocate  against  Satan  for  his  servant  Joshua, 
when  he  said,  *  The  Lord  rebuke  thee,  0  Satan.' 
Zee.  iii.  2.  Now,  to  be  a  brand  plucked  out  of  tlie 
fire  is  to  be  a  saint,  impaired,  weakened,  defiled, 
and  made  imperfect  by  sin ;  for  so  also  the  apostle 
means  when  he  saith,  'And  others  save  with  fear, 
pulling  them  out  of  the  fire ;  hating  even  the  gar- 
ment spotted  by  the  flesh.'  Jude  23.  By  fire,  in  both 
these  places,  we  are  to  understand  sin ;  for  that  it 
burns  and  consumes  as  fire.  Ro.  i.  27.  Wherefore  a 
man  is  said  to  burn  when  his  lusts  are  strong  upon 
him ;  and  to  burn  in  lusts  to  others,  when  his 
wicked  heart  runs  wickedly  after  them.  1  Co.  ^-ii.  9. 

Also,  Avhen  Abraham  said,  '  I  am  but  dust  and 
ashes, '  Ge.  xviii.  27,  he  means,  he  was  but  what  sin 
had  left ;  yea,  he  had  something  of  the  smutch  and 
besmearings  of  sin  yet  upon  him.  Wherefore  it 
was  a  custom  with  Israel,  in  days  of  old,  when  they 
set  days  apart  for  confession  of  sin,  and  humilia- 
tion for  the  same,  to  sprinkle  themselves  with,  or 
to  wallow  in  dust  and  ashes,  as  a  token  that  they 
did  confess  they  were  but  what  sin  had  left,  and 
that  they  also  were  defiled,  weakened,  and  polluted 

by  it.  Es.  iv.  1,  3.  Je.  vi.  2G.  Job  xsx.  19  ;  xlii.  6. 

This,  then,  is  the  next  plea  of  our  goodly  Advo- 
cate for  us:  0  Satan,  this  is  'a  brand  plucked  out 
of  the  fire.'  As  who  should  say,  Tliou  objected 
against  my  servant  Joshua  that  he  is  black  like  a 
coal,  or  that  the  fire  of  sin  at  times  is  still  burning 
in  him.  And  what  then  ?  The  reason  why  he  is 
not  totally  extinct,  as  tow  ;  is  not  thy  pity,  but  my 
Father's  mercy  to  him  ;  I  have  plucked  him  out  of 
the  fire,  yet  not  so  out  but  that  the  smell  thereof 
is  yet  upon  him ;  and  my  Father  and  I,  we  con- 
sider his  weakness,  and  pity  him  ;  for  since  he  is 
as  a  brand  pulled  out,  can  it  be  expected  by  my 
Father  or  me  that  he  should  appear  before  us  as 
clear,  and  do  our  biddings  as  well,  as  if  he  had 
never  been  there  ?  This  is  *a  brand  plucked  out 
of  the  fire,'  and  must  be  considered  as  such,  and 
must  be  borne  with  as  such.  Thus,  as  Mephibosh- 
eth  pleaded  for  his  excuse,  his  lameness,  2  Sa.  six. 
24-2G,  so  Christ  pleads  the  infirm  and  indigent  con- 
dition of  his  people,  against  Satan,  for  their  advan- 
tage. Wherefore  Christ,  by  such  pleas  as  these 
for  his  people,  doth  yet  further  show  the  malice  of 
Satan  (for  all  this  burning  conies  through  him), 
yea,  and  by  it  he  moveth  the  heart  of  Gi)d  to  pity 
us,  and  yet  to  be  gentle,  and  long-suffering,  and 
merciful  to  us ;  for  pity  and  compassion  are  the 
fruits  of  the  yearning  ot  God's  bowels  towards  us, 
while  he  considereth  us  as  infirm  and  weak,  and 


168 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCAIT,. 


subject  to  slips,  and  stumbles,  auil  falls,  because 
of  weakness. 

And  tbat  Christ  our  Advocate,  by  thus  pleading-, 
doth  turn  things  to  our  advantage,  consider,  (1.) 
That  God  is  careful,  that  through  our  ■weakness, 
our  spirits  do  not  fail  before  him  when  he  chides. 
Is.  ivii.  ifl-18.  (2.)  'He  stayeth  his  rough  wind  in  the 
day  of  the  east  wind,'  and  debates  about  the  mea- 
sure of  atllietion,  when,  for  sin,  we  should  be  chas- 
tened, lest  we  should  sink  thereunder,  is.  xxvU.  7—9. 
(3.)  He  will  not  strictly  mark  what  is  done  amiss, 
because  if  he  should,  we  cannot  stand.  Ps.  cxxx.  3. 
(4.)  When  he  threateneth  to  strike,  his  bowels  are 
troubled,  and  bis  repeutings  are  kindled  together, 
iio.  xi.  8,  9.  (5.)  He  will  spin  out  his  patience  to  the 
utmost  length,  because  he  knows  we  are  such 
bunglers  at  doing.  Je.  ix.  24.  (G.)  He  will  accept  of 
the  will  for  the  deed,  because  he  knows  that  sin 
will  make  our  best  performances  imperfect.  2  Co. 
viii.  12.  (7.)  He  will  count  our  little  a  very  great 
deal,  for  that  he  knows  we  are  so  unable  to  do  any- 
thing at  all.  Job  i.  21.  (8.)  He  will  excuse  the  souls 
of  his  people,  and  lay  the  fault  upon  their  flesh, 
which  has  greatest  alHnity  with  Satan,  if  through 
weakness  and  infirmity  we  do  not  do  as  we  should. 
.Mat.  xi\i.  41.  Ro.  vu.  Now,  as  I  said,  all  these  things 
happen  unto  us,  both  infirmities  and  pity,  because 
and  for  that  we  were  once  in  the  fire,  and  for  that 
the  weakness  of  sin  abides  upon  us  to  this  day. 
But  none  of  this  favour  could  come  to  us,  nor  could 
we,  by  any  means,  cause  that  our  infirmities  .should 
Avork  for  us  thus  advantageously  ;  but  that  Christ 
our  Advocate  stands  our  friend,  and  pleads  for  us 
as  he  doth. 

But  again,  before  I  pass  this  over,  I  will,  for 
the  clearing  of  this,  present  you  with  a  few  more 
considerations,  which  are  of  another  rank — to  wit, 
that  Christ  our  Advocate,  as  such,  makes  mention 
of  our  weaknesses  so,  against  Satan,  and  before 
his  Father,  as  to  turn  all  to  our  advantage. 

(1).  We  are  therefore  to  be  saved  by  grace,  be- 
cause by  reason  of  sin  we  are  disabled  from  keep- 
ing of  the  law.  De.  ii.  5.  is.  ixiv.  6.  (2.)  We  have  given 
unto  us  the  Spirit  of  grace  to  help,  because  we  can 
do  nothing  that  is  good  without  it.  Ep.  ii.  5.  Ro.  viii.  26. 
(3.)  God  has  put  Christ's  righteousness  upon  us  to 
cover  our  nakedness  with,  because  we  have  none  of 
our  own  to  do  it  witlial.  Phi.iii.7,8.  Eze.x\ri.8.  (4.)  God 
alloweth  us  to  ride  in  the  bosom  ol  Christ  to  the 
grave,  and  from  thence  in  the  bosom  of  angels  to 
heaven,  because  our  own  legs  are  not  able  to  carry 

us  thither,    is.  xl.  U;  xM.  4.  Ps.  xhiii.  14.   Lu.  xvi.  22.       (.5.) 

God  has  made  his  Son  our  Head,  our  Priest,  our 
Advocate,  our  Saviour,  our  Captain,  that  we  may  be 
delivered  from  all  the  infirmities  and  all  the  fiends 
that  attend  us,  and  that  plot  to  do  us  hurt.  Ep.  i.  22. 
Col.  i. 18.  nc.vii.21.  (G.)  God  has  put  the  fallen  angels 
into  chains,  2  i\.  a.  4.  Ue.  xx.  1,  2,  that  they  might  not 


follow  us  too  fast,  and  has  enlarged  us,  Ps.  ir.  1,  and 
directed  our  feet  in  the  way  of  his  steps,  that  we 
may  haste  us  to  the  strong  tower  and  city  of  refuge 
for  succour  and  safety,  and  has  given  good  angels 
a  charge  to  look  to  us,  lie.  i.  14.  Ps.  xxxiv.  7.  (7.)  God 
has  promised  that  we,  at  our  counting  days,  shall 
be  spared,  '  as  a  man  spareth  his  own  son  that 
serveth  him.'  Mai.  iu.  17. 

Now,  from  all  these  things,  it  appears  that  we 
have  indulgence  at  God's  hand,  and  that  our  weak- 
nesses, as  our  Christ  manages  tlie  matter  for  us, 
are  so  far  off  from  laying  a  block  or  bar  in  the  way 
to  the  enjoyment  of  favour,  that  they  also  work 
for  our  good;  yea,  and  God's  foresight  of  them 
has  so  kindled  his  bowels  and  compassion  to  us,  as 
to  put  him  upon  devising  of  such  things  for  our 
relief,  which  by  no  means  could  have  been,  had  not 
sin  been  with  us  in  the  world,  and  had  not  the 
best  of  saints  been  '  as  a  brand  plucked  out  of  the 
burning.' 

I  have  seen  men  (and  yet  they  are  worse  than 
God)  take  most  care  of,  and,  also,  best  provide  for, 
those  of  their  children  that  have  been  most  infirm 
and  helpless  ;*  and  our  Advocate  '  shall  gather  his 
lambs  with  his  arms,  and  carry  tJiem  in  his  bosom;' 
yea,  and  I  know  that  there  is  such  an  art  in  show- 
ing and  making  mention  of  weaknesses  as  shall 
make  the  tears  stand  in  a  parent's  eyes,  and  as 
shall  make  him  search  to  the  bottom  of  his  purse 
to  find  out  what  may  do  his  weakling  good.  Christ, 
also,  has  that  excellent  art,  as  he  is  an  Advocate 
with  the  Father  for  us ;  he  can  so  make  mention 
of  us  and  of  our  infirmities,  while  he  pleads  before 
God,  against  the  devil,  for  us,  that  he  can  make 
the  bowels  of  the  Almighty  yearn  towards  us,  and 
to  wrap  us  uji  in  their  compassions.  You  reati 
much  of  the  pity,  compassion,  and  of  the  yearning 
of  the  bowels  of  the  mighty  God  towards  his  peo- 
ple ;  all  which,  I  think,  is  kindled  and  made  burn 
towards  us,  by  the  pleading  of  our  Advocate.  I 
have  seen  fathers  oftended  with  their  children ;  but 
when  a  brother  had  turned  a  skilful  advocate,  the 
anger  has  been  appeased,  and  the  means  have  been 
concealed.  We  read  but  little  of  this  Advocate's 
office  of  Jesus  Christ,  yet  much  of  the  fruit  of  it 
is  extended  to  the  churches ;  but  as  the  cause  of 
smiles,  after  ofiences  committed,  is  made  manifest 
afterwards,  so  at  the  day  when  God  will  open  all 
things,  we  shall  see  how  many  times  our  Lord, 
as  an  Advocate,  pleaded  for  us,  and  redeemed  us 

*  This  may  refer  to  Banyan's  own  feelings,  wliich  are  so 
passionately  expressed  in  his  Grace  Aboundin//,  No.  327,  when 
he  was  dniijiicd  iVoni  his  home,  his  wife,  and  his  children,  to 
be  shut  up  in  Bedford  jail,  for  obedience  to  God.  He  exclaims, 
'  My  poor  d/uid  ciiild,  who  lay  nearer  my  heart  than  all  I  had 
besides,  thou  must  be  be.aten,  must  beg,  sutler  hunger,  cold, 
nakedness,  and  a  thoisand  calamities,  though  I  cannot  now 
endure  that  the  wind  should  blow  upon  thee.  I  thought  tliia 
would  break  my  heiu't  to  piecis.' — Eu. 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


1G9 


by  his  so  pleading,  into  the  enjoyments  of  smiles 
and  embraces,  who,  for  sin,  but  a  while  before, 
were  under  frowns  and  chastisements.  And  thus 
much  for  the  making  out  how  Christ  doth  manage 
his  office  of  being  an  Advocate  for  us  with  the 
Father — '  If  any  man  sin,  we  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous.' 

[who  have  CHRIST  FOR  AN  ADVOCATE.] 

Thirdly,  And  I  shall  come  now  to  the  third  head  ; 
to  wit,  to  show  you  more  partimlarhj  tcho  tJiey  are 
that  have  Jesus  Christ  for  their  Advocate. 

In  my  handling  of  this  head,  I  shall  show,  First, 
That  this  office  of  an  advocate  difiereth  from  that 
of  a  priest,  and  how.  Second,  I  shall  show  you 
how  far  Christ  extendeth  this  his  office  of  advocate- 
ship— I  mean,  in  matters  concerning  the  people  of 
God.  And  then.  Third,  I  shall  come  more  directly 
to  show  who  they  are  that  have  Christ  for  their 
Advocate. 

First,  For  the  first  of  these.  That  this  office  of 
Christ,  as  an  Advocate,  diti'ereth  from  that  of  a 
Priest.  That  he  is  a  Priest,  a  Priest  for  ever,  I 
heartily  acknowledge  ;  but  that  his  priesthood  and 
advocateship  should  be  one  and  the  self-same  office, 
I  cannot  believe. 

1.  Because  they  differ  in  name.  We  may  as 
well  say  a  father,  as  such,  is  a  son,  or  that  father 
and  son  is  the  self-same  relation,  as  say  a  priest 
and  an  advocate,  as  to  office,  are  but  one  and  the 
same  thing.  They  differ  in  name  as  much  as  priest 
and  sacrifice  do :  a  priest  is  one,  and  a  sacrifice  is 
another ;  and  though  Christ  is  Priest  and  Sacrifice 
too,  yet,  as  a  Priest,  he  is  not  a  Sacrifice,  nor,  as 
a  Sacrifice,  a  Priest. 

2.  As  they  differ  in  name,  so  they  differ  in  the 
nature  of  office.  A  priest  is  to  slay  a  sacrifice  ;  an 
advocate  is  to  plead  a  cause ;  a  priest  is  to  offer  his 
sacrifice,  to  the  end  that,  by  the  merit  thereof,  he 
may  appease ;  an  advocate  is  to  plead,  to  plead 
according  to  law  ;  a  priest  is  to  make  intercession, 
by  virtue  of  his  sacrifice ;  an  advocate  is  to  plead 
law,  because  amends  is  made. 

3.  As  they  differ  in  name  and  nature,  so  they 
also  differ  as  to  their  extent.  The  priesthood  of 
Christ  extendeth  itself  to  the  whole  of  God's  elect, 
whether  called  or  in  their  sins;  but  Christ,  as 
Advocate,  pleadeth  only  for  the  children. 

4.  As  tliey  differ  in  name,  in  nature,  and  extent, 
so  they  differ  as  to  the  persons  with  whom  they 
have  to  do.  We  read  not  anywhere  that  Christ, 
as  Priest,  has  to  do  with  the  devil  as  an  antagonist, 
but,  as  an  Advocate,  he  hath. 

5.  As  they  difler  in  these,  so  they  differ  as  to 
the  matters  about  which  they  are  employed. 
Christ,  as  Priest,  concerns  himself  with  every  wry 
thought,  and,  also,  with  the  least  imperfection  or 

VOL.  I. 


infirmity  that  attends  our  most  holy  things ;  but 
Christ,  as  Advocate,  dotli  not  so,  as  I  have  already 
showed. 

G.  So  that  Christ,  as  Priest,  goes  before,  and 
Christ,  as  an  Advocate,  comes  after;  Christ,  as 
Priest,  continually  intercedes;  Christ,  as  Advocate, 
in  case  of  great  transgressions,  pleads :  Christ,  as 
Priest,  has  need  to  act  always,  but  Christ,  as 
Advocate,  sometimes  only.  Christ,  as  Priest,  acts 
in  times  of  peace;  but  Christ,  as  Advocate,  in 
times  of  broils,  turmoils,  and  sharp  contentions; 
wherefore,  Christ,  as  Advocate,  is,  as  I  may  call 
him,  a  reserve,  and  his  time  is  then  to  arise,  to 
stand  up  and  plead,  when  iiis  are  clotlied  with 
some  filthy  sin  that  of  late  they  have  fallen  into, 
as  David,  Joshua,  or  Peter.  When  some  such 
thing  is  committed  by  them,  as  ministereth  to  the 
enemy  a  show  of  ground  to  question  the  truth  of 
their  grace ;  or  when  it  is  a  question,  and  to  be 
debated,  wliether  it  can  stand  with  the  laws  of 
heaven,  with  the  merits  of  Christ,  and  the  honour 
of  God,  that  such  a  one  should  be  saved.  Now  let 
an  advocate  come  forth,  now  let  him  have  time  to 
plead,  for  this  is  a  fit  occasion  for  the  saints'  Advo- 
cate to  stand  up  to  plead  for  the  salvation  of  his 
people.     But, 

Second,  I  come  next  to  show  you  how  far  tiiis 
ofiice  of  an  Advocate  is  extended.  I  hinted  at  this 
before,  so  now  shall  be  the  more  brief,  i.  By  tliis 
office  he  offereth  no  sacrifice ;  he  only,  as  to  mat- 
ter of  justice,  pleads  the  sacrifice  offered.  2.  By 
this  office  he  obtains  the  conversion  of  none ;  he 
only  thereby  secureth  the  converted  from  the  dam- 
nation which  their  adversary,  for  sins  after  light 
and  profession,  endeavoureth  to  bring  them  to. 
3.  By  this  office  he  prevents  not  temporal  punish- 
ment, but  by  it  he  chiefly  preserveth  the  soul  from 
hell.  4.  By  this  office  he  brings  in  no  justifying 
righteousness  for  us,  he  only  thereby  prevaileth 
to  have  the  dispose  of  that  brought  in  by  himself, 
as  Priest,  for  the  justifying  of  those,  by  a  new 
and  fresh  act,  who  had  made  their  justification 
doubtful  by  new  falls  into  sin.  And  this  is  plain 
in  the  history  of  our  Joshua,  so  often  mentioned 
before.  Zcc.  jii.  5.  As  Pi'iest,  he  hath  obtained 
eternal  redemption  for  us ;  and  as  Advocate,  he 
by  law,  maintaineth  our  right  thereto,  against  the 
devil  and  his  angels 

Tliird,  1  come  now  to  show  you  who  they  are 
that  have  Jesus  Christ  for  their  Advocate.  And 
this  I  shall  do— first,  more  generally,  and  then 
shall  be  more  particular  and  distinct  about  it. 

1 .  lloYQ  generally.  Fliey  are  all  the  truly  gra- 
cious; those  thai  are  the  children  by  adoption ;  and 
tliis  the  text  affirmeth— '  My  little  children,  the.^e 
things  write  1  unto  you,  that  ye  sin  not.  And  if 
any  man  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous.' 
Y 


They  arc.  then,  the 


170 


THE  WORK  OF  JESUS  CHRIST  AS  AX  ADVOCATE. 


cliilJren,  Ly  adoption,  that  are  tlie  persons  con- 
cerned in  the  advocatcsliip  of  Jesus  Christ.  The 
priesthood  of  Christ  extendcth  itself  to  the  whole 
hody  of  the  elect,  but  the  advocateship  of  Christ 
doth  not  so.  This  is  further  cleared  by  this  apostle; 
and  in  this  very  text,  if  you  consider  what  imme- 
diately follows — '  We  have  an  Advocate,'  says  he, 
'  and  he  is  the  propitiation  for  our  sins.'  lie  is  our 
Advocate,  and  also  our  Priest.  As  an  Advocate, 
ours  only ;  but  as  a  propitiation,  not  ours  only, 
but  also  for  the  sins  of  the  whole  world;  to  be 
sure,  for  the  elect  throughout  the  world,  and  they 
that  will  extend  it  further,  let  them. 

And  I  say  again,  had  he  not  intended  that  there 
should  have  been  a  straiter  limit  put  to  the  Advo- 
cateship of  Christ  than  he  would  have  us  put  to 
his  priestly  office,  what  needed  he,  when  he  speak- 
eth  of  the  propitiation  which  relates  to  Christ  as 
Priest,  have  added — 'And  not  for  ours  only?' 
As  an  Advocate,  then,  he  engagetli  for  us  that 
are  children ;  and  as  a  Priest,  too,  he  hath  ap- 
peased God's  wrath  for  our  sins;  but  as  an  Advo- 
cate his  offices  are  confined  to  the  children  only, 
but  as  a  Priest  he  is  not  so.  He  is  the  propitia- 
tion for  our  sins,  and  not  for  ours  only.  The  sense, 
therefore,  of  the  apostle  should,  I  think,  be  this 
— That  Christ,  as  a  Priest,  hath  offered  a  propitia- 
tory sacrifice  for  all ;  but  as  an  Advocate  he  plead- 
cth  only  for  the  children.  Children,  we  have  an 
Advocate  to  ourselves,  and  he  is  also  our  Priest ; 
but  as  he  is  a  Priest,  he  is  not  ours  only,  but  niaketh, 
as  such,  amends  for  all  that  shall  be  saved.  The 
elect,  therefore,  have  the  Lord  Jesus  for  their 
Advocate  then,  and  then  only,  when  they  are  by 
calling  put  among  the  children  ;  because,  as  Advo- 
cate, he  is  peculiarly  the  children's — '  My  little 
children,  WE  have  an  Advocate.* 

Objection.  But  he  also  saith,  '  If  any  man  sin, 
we  have  an  Advocate ;'  any  man  that  sinneth  seems, 
by  the  text,  notwithstanding  what  you  say,  •  to 
have  an  Advocate  Avith  the  Father.' 

Ansicer.  By  any  man,  must  not  be  meant  any 
of  the  world,  nor  any  of  the  elect,  but  any  man  in 
faith  and  grace;  for  he  still  limits  this  general 
term,  'any  man,'  with  this  restriction,  *  we' — 
Children,  '  if  any  man  sin,  we  have  an  Advocate.' 
We,  any  man  of  us.  And  this  is  yet  further  made 
appear,  since  he  saith  that  it  is  to  them  he  writes, 
not  only  here,  but  further  in  this  chapter — '  I  write 
unto  YOU,  little  children ;  I  write  unto  you,  fathers; 
I  write  unto  you.  young  men.'  vcr.  12,  13.  These 
are  the  persons  intended  in  the  text,  for  under 
tliese  three  heads  are  comprehended  all  men;  for 
tlicy  are  cither  children,  and  so  men  in  nature,  or 
young  men,  and  so  men  in  strength ;  or  else  they 
are  fathers,  and  so  aged,  and  of  experience.  Add 
to  this,  by  '  any  man,'  that  the  apostle  intendeth 
not  to  enlarge  himself  beyond  the  persons  that  are 


in  grace  ;  but  to  supply  what  was  wanting  by  that 
term  '  little  children  ;'  for  since  the  strongest  saint 
may  have  need  of  an  Advocate,  as  Avell  as  the  most 
feeble  of  the  flock,  why  should  the  apostle  leave  it 
to  be  so  understood  as  if  the  children,  and  the  chil- 
dren only,  had  an  interest  in  that  office  ?  Where- 
fore, after  he  had  said,  '  My  little  children,  I  write 
unto  you,  that  ye  sin  not;'  he  then  adds,  with 
enlargement,  '  If  any  man  sin,  we  have  an  Advo- 
cate with  the  Father.'  Yet  the  little  children  may 
Avell  be  mentioned  first,  since  they  most  want  the 
knowledge  of  it,  are  most  feeble,  and  so  by  sin 
may  be  forced  niost  frequently  to  act  faith  on 
Christ,  as  Advocate.  Besides,  they  are  most 
ready,  through  temptation,  to  question  whether  they 
have  so  good  a  right  to  Christ  in  all  his  offices  as 
have  better  and  more  well-grown  saints ;  and, 
therefore,  they,  in  this  the  apostle's  salutation,  are 
first  set  down  in  the  catalogue  of  names — '  My  little 
children,  I  write  unto  you,  that  ye  sin  not.  If  any 
man  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous.'  So,  then,  the  chil- 
dren of  God  are  they  who  have  the  Lord  Jesus,  an 
Advocate  for  them  with  the  Father.  The  least 
and  biggest,  the  oldest  and  youngest,  the  feeblest 
and  the  strongest  ;  all  the  children  have  an  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteous. 

(1.)  Since,  then,  the  children  have  Christ  for 
their  advocate,  art  thou  a  child  ?  Art  thou  begot- 
ten of  God  by  his  Word  ?  Ja.  i.  is.  Hast  thou  in 
thee  the  spirit  of  adoption  ?  Ga.  iv.  6.  Canst  thou  in 
faith  say.  Father,  Father,  to  God  ?  Then  is  Christ 
thy  Advocate,  thine  Advocate,  *  now  to  appear  in 
the  presence  of  God  for  thee.'  He.  ix.  24.  To  appear 
there,  and  to  plead  there,  in  the  face  of  the  court 
of  heaven,  for  thee ;  to  plead  there  against  thine 
adversary,  whose  accusations  are  dreadful,  whose 
subtilty  is  great,  whose  malice  is  inconceivable,  and 
whose  rage  is  intolerable ;  to  plead  there  before  a 
just  God,  a  righteous  God,  a  sin-revenging  God: 
before  whose  face  thou  wouldst  die  if  thou  wast  to 
show  thyself,  and  at  his  bar  to  plead  thine  own 
cause.     But, 

(2.)  There  is  a  difference  in  children;  some  are 
bigger  than  some ;  there  are  children  and  little 
children — '  My  little  children,  I  write  unto  you.' 
Little  children ;  some  of  the  little  children  can 
neither  say  Father,  nor  so  much  as  know  that 
they  themselves  are  children. 

This  is  true  in  nature,  and  so  it  is  in  grace ; 
M'herefore,  notwithstanding  what  was  said  under 
the  first  head,  it  doth  not  follow,  that  if  I  be  a 
child  I  must  certainly  know  it,  and  also  be  able  to 
call  God,  Father.  Let  the  first,  then,  serve  to 
poise  and  balance  the  confident  ones,  and  let  this 
be  for  the  relief  of  those  more  feeble  ;  for  they  that 
are  children,  whether  they  know  it  or  no,  have 
Jesus    Christ   for    their  Advocate,  for  Christ  is 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


171 


assigned  to  be  our  Advocate  by  the  Judge,  by  the 
King,  by  our  God  and  Father,  although  we  have 
not  known  it.  True,  at  present,  there  can  come 
from  hence,  to  them  that  are  thus  concerned  in  the 
advocateship  of  Christ,  but  Httle  comfort ;  but  yet 
it  yields  them  great  security  ;  they  have  '  an  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteous.' 
God  knows  this,  the  devil  feels  this,  and  the  chil- 
dren shall  have  the  comfort  of  it  afterwards.  I 
say,  the  time  is  coming  when  they  shall  know  that 
even  then,  when  they  knew  it  not,  they  had  an 
Advocate  with  the  Father ;  an  Advocate  who  was 
neither  loath,  nor  afraid,  nor  ashamed,  to  plead 
for  their  defence  against  their  proudest  foe.  And 
will  not  this,  when  they  know  it,  yield  them  com- 
fort ?  Doubtless  it  will ;  yea,  more,  and  of  a  bet- 
ter kind,  than  that  Avhich  flows  from  the  knowledge 
that  one  is  born  to  crowns  and  kingdoms. 

Again ;  as  he  is  an  Advocate  for  the  children,  so 
he  is  also,  as  before  was  hinted,  for  the  strong  and 
experienced ;  for  no  strength  in  this  world  secureth 
from  the  rage  of  hell ;  nor  can  any  experience, 
while  we  are  here,  fortify  us  against  his  assaults. 
There  is  also  an  incidency  in  the  best  to  sin ;  and 
the  bigger  man,  the  bigger  fall ;  for  the  more  hurt, 
and  the  greater  damage.  Wherefore  it  is  of  abso- 
lute necessity  that  an  advocate  be  provided  for  the 
strong  as  for  the  weak.  'Any  man;'  he  that  is 
most  holy,  most  reformed,  most  refined,  and  most 
purified,  may  as  soon  be  in  the  dirt  as  the  weakest 
Christian ;  and,  so  far  as  I  can  see,  Satan's  design 
is  against  them  most.  I  am  sure  the  greatest  sins 
have  been  committed  by  the  biggest  saints.  This 
wayfaring  man  came  to  David's  house,  and  when 
he  stood  up  against  Israel,  he  provoked  David  to 
number  the  people.  2  Sa.  xii.  4,  7.  1  Ch.  xn.  1.  Where- 
fore they  have  as  much  need  of  an  advocate  as 
have  the  youngest  and  most  feeble  of  the  flock. 
What  a  mind  had  he  to  try  a  fall  with  Peter  I  and 
liow  quickly  did  he  break  the  neck  of  Judas  !  The 
like,  without  doubt,  he  had  done  to  Peter,  had  not 
Jesus,  by  stepping  in,  prevented.  As  long  as  sin 
is  in  our  flesh,  there  is  danger.  Indeed,  he  saith 
of  the  young  men  that  they  are  strong,  and  that 
they  have  overcome  the  wicked  one ;  but  he  doth 
not  say  they  have  Jellied  him.  As  long  as  the 
devil  is  alive  there  is  danger ;  and  though  a  strong 
Christian  may  be  too  hard  for,  and  may  overcome 
him  in  one  thing,  he  may  be  too  hard  for,  yea, 
and  may  overcome  him  two  for  one  afterwards. 
Thus  he  served  David,  and  thus  he  served  Peter, 
and  thus  he,  in  our  day,  has  served  many  more. 
The  strongest  are  weak,  the  wisest  are  fools,  when 
Buftered  to  be  sifted  as  wheat  in  Satan's  sieve ;  yea, 
and  have  often  been  so  proved,  to  the  wounding  of 
their  great  hearts,  and  the  dishonour  of  religion. 
To  conclude  this :  God  of  his  mercy  hath  suffi- 
ciently declared  the  truth  of  what  I  say,  by  pre- 


paring for  the  best,  the  strongest,  and  most  sanc- 
tified, as  well  as  for  the  least,  weakest,  and  most 
feeble  saint,  an  Advocate — '  My  little  children,  I 
write  unto  you,  that  ye  sin  not.  And  if  any  man 
sin,  we  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous.' 

2.  But  some  may  object,  that  what  has  been 
said  as  to  discovering  for  whom  Christ  is  an  Advo- 
cate has  been  too  general,  and,  therefore,  would 
have  me  come  more  to  particulars,  else  they  can 
get  no  comfort.  Well,  inquiring  soul,  so  I  will ; 
and,  therefore,  hearken  to  what  I  say. 

(1.)  Wouldest  thou  know  whether  Christ  is  thine 
Advocate  or  no  ?  I  ask,  Hast  thou  entertained  him 
so  to  to  be  ?  When  men  have  suits  of  law  depend- 
ing in  any  of  the  king's  courts  above,  they  enter- 
tain their  attorney  or  advocate  to  plead  their  cause, 
and  so  he  pleads  for  them.  I  say,  hast  thou  enter- 
tained Jesus  Christ  for  thy  lawyer  to  plead  thy 
cause?  'Plead  my  cause.  0  Lord,'  said  David. 
Ps.  XXXV.  1 ;  and  again,  '  Judge  me,  0  God,  and  plead 
my  cause.'  Va.  xiui.  1.  This,  therefore,  is  the  first 
thing  that  I  would  propound  to  thee:  Hast  thou, 
with  David,  entertained  him  for  thy  lawyer,  or, 
with  good  Ilezekiah,  cried  out,  '0  Lord,  I  am 
oppressed  ;  undertake  for  me. '  is.  xxxvUi.  14.  What 
saycst  thou,  soul  ?  Hast  thou  been  with  him,  and 
prayed  him  to  plead  thy  cause,  and  cried  unto  him 
to  undertake  for  thee  ?  This  I  call  entertaining 
of  him  to  be  thy  advocate,  and  I  choose  to  follow 
the  similitude,  both  because  the  Scripture  seems 
to  smile  upon  such  a  way  of  discourse,  and  because 
thy  question  doth  naturally  lead  me  to  it.  Where- 
fore, I  ask  again,  hast  thou  been  ■with  him  ?  Hast 
thou  entertained  him?  Ilast  thou  desired  him  to 
plead  thy  cause  ? 

Question.  Thou  wilt  say  unto  me,  How  should  I 
know  that  I  have  done  so  ? 

Answer.  I  answer.  Art  thou  sensible  that  thou 
hast  an  action  commenced  against  thee  in  that  high 
court  of  justice  that  is  above  ?  I  say.  Art  thou 
sensible  of  this  ?  For  the  defendants — and  all 
God's  people  are  defendants — do  not  use  to  enter- 
tain their  lawyers,  but  from  knowledge,  that  an 
action  either  is,  or  may  be,  commenced  against 
them  before  the  God  of  heaven.  If  thou  sayest 
yea,  then  I  ask.  Who  told  thee  that  thou  standest 
accused  for  transgression  before  the  judgment-seat 
of  God  ?  I  say.  Who  told  thee  so  ?  Hath  the 
Holy  Ghost,  hath  the  world,  or  hath  thy  con- 
science ?  For  nothing  else,  as  I  know  of,  can 
bring  such  tidings  to  thy  soul. 

Again ;  Hast  thou  found  a  failure  in  all  others 
that  nn'ght  have  been  entertained  to  plead  tliy 
cause  ?  Some  make  their  sighs,  their  tears,  tlieir 
prayers,  and  their  reformations,  their  advocates— 
'Hast  thou  tried  these,  and  found  them  wanting  V 
Hast  thou  seen  thy  state  to  be  desperate,  if  the 


172 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


Lord  Jesus  dotli  not  undertake  to  plead  thy  cause  ? 
for  Jesus  is  not  entertained  so  long  as  men  can 
make  shift  without  him.  But  when  it  comes  to 
this  point  I  perish  for  ever,  notwithstanding  the 
help  of  all,  if  the  Lord  Jesus  steps  noi  in.  Then 
Lord  Jesus,  Lord  Jesus,  good  Lord  Jesus !  under- 
take for  me.  Hast  thou  therefore  been  with  Jesus 
Christ  as  concerned  in  thy  soul,  as  heartily  con- 
cerned about  the  action  that  thou  perceivest  to  be 
commenced  against  thee  ? 

Question.  You  will  say.  How  should  I  know  that  ? 

Answer.  I  answer,  Hast  thou  well  considered 
the  nature  of  the  crime  wherewith  thou  standest 
charged  at  the  bar  of  God  ?  Hast  thou  also  con- 
sidered the  justness  of  the  Judge  ?  Again  1  ask. 
Hast  thou  considered  what  truth,  as  to  matter  of 
fact,  there  is  in  the  things  whereof  thou  standest 
accused  ?  Also,  Hast  thou  considered  the  cunning, 
the  malice,  and  diligence  of  thy  adversary,  with 
the  greatness  of  the  loss  thou  art  like  to  sustain, 
shouldst  thou  with  Ahab,  in  the  book  of  Kings, 
1  Ki.  ixii.  17-23,  Or  with  the  hypocrites  in  Isaiah, 
ri.  5-10,  have  the  verdict  of  the  Lord  God  go  out 
from  the  tliroue  against  thee  ?  I  ask  thee  these 
questions,  because  if  thou  art  in  the  knowledge  of 
these  things  to  seek,  or  if  thou  art  not  deeply  con- 
cerned about  the  greatness  of  the  damage  that  will 
certainly  overtake  tliee,  and  that  for  ever,  shouldest 
thou  be  indeed  accused  before  God,  and  have  none 
to  plead  thy  cause,  thou  hast  not,  nor  canst  not, 
let  what  will  come  upon  thee,  have  been  with  Jesus 
Christ  to  plead  thy  cause ;  and  so,  let  thy  case  be 
never  so  desperate,  thou  standest  alone,  and  hast 
no  helper.  Jobxxx.  13;  ix.  13.  Or  if  thou  hast,  they, 
not  being  the  advocate  of  God's  appointing,  must 
needs  fall  Avith  thee,  and  with  thy  burden.  Where- 
fore, consider  of  this  seriously,  and  return  thy 
answer  to  God,  who  can  tell  if  truth  shall  be  found 
in  thy  answers,  better  by  far  than  any ;  for  it  is 
he  that  tries  the  reins  and  the  heart,  and  therefore 
to  him  I  refer  thee.     But, 

(2.)  Wouldst  thou  know  whether  Jesus  Christ 
is  thine  advocate  ?  Then  I  ask  again,  East  thou 
re>:ealed  thy  cause  unto  him  ? — I  say,  Hast  thou 
revealed  thy  cause  unto  him  ?  For  he  that  goeth 
to  law  for  his  right,  must  not  only  go  to  a  lawyer, 
and  say.  Sir,  I  am  in  trouble,  and  am  to  have  a 
trial  at  law  with  mine  enemy,  pray  undertake  my 
cause ;  but  he  must  also  reveal  to  his  lawyer  his 
cause.  He  must  go  to  him  and  tell  him  what  is 
the  matter,  how  things  stand,  where  the  shoe 
pinches,  and  so.  Thus  did  the  church  of  old,  and 
thus  doth  every  true  Christian  now ;  for  though 
nothing  can  be  hid  from  him,  yet  he  will  have 
things  out  of  thine  own  mouth ;  he  will  have  thee 
to  reveal  thy  matters  unto  him.  Mat.  xx.  32.  « 0  Lord 
of  hosts,' said  Jeremiah,  'that  judgest  righteously, 
that  triest  the  reins  and  the  heart,  let  me  see  thy 


vengeance  on  them :  for  unto  thee  have  I  revealed 
my  cause.'  Je.  xi.  20.  And  again;  'But,  0  Lord  of 
of  hosts,  that  triest  the  righteous,  and  seest  the 
reins  and  the  heart,  let  me  see  thy  vengeance  on 
them ;  for  unto  thee  have  I  opened  my  cause. ' 
ch.  XX.  12.  Seest  thou  here,  how  saints  of  old  were 
wont  to  do  ?  how  they  did,  not  only  in  a  general 
way,  entreat  Christ  to  plead  their  cause,  but  in  a 
particular  way,  go  to  him  and  reveal,  or  open  their 
cause  unto  him  ? 

0 !  it  is  excellent  to  behold  how  some  sinners 
will  do  this  when  they  get  Christ  and  themselves 
in  a  closet  alone ;  when  they,  upon  their  bare  knees, 
are  pouring  out  of  their  souls  before  him  ;  or,  like 
the  woman  in  the  gospel,  telling  him  all  the  ti-uth. 
liar.  V.  0  !  saith  the  soul.  Lord,  I  am  come  to  thee 
upon  an  earnest  business ;  I  am  arrested  by  Satan  ; 
the  bailiff  was  mine  own  conscience,  and  1  am  like 
to  be  accused  before  the  judgment-seat  of  God, 
My  salvation  lies  at  stake  ;  I  am  questioned  for  my 
interest  in  heaven ;  I  am  afraid  of  the  Judge ;  my 
heart  condemns  me.  1  Jn.  iii.  20.  Mine  enemy  is  subtle, 
and  wanteth  not  malice  to  prosecute  me  to  death, 
and  then  to  hell.  Also,  Lord,  I  am  sensible  that 
the  law  is  against  me,  for  indeed  I  have  horribly 
sinned,  and  thus  and  thus  have  I  done.  Here  I 
lie  open  to  law,  and  there  I  lie  open  to  law ;  here 
I  have  given  the  adversary  advantage,  and  there 
he  will  surely  have  a  hank*  against  me.  Lord,  1 
am  distressed,  undertake  for  me  !  And  there  are 
some  things  that  thou  must  be  acquainted  with 
about  thine  Advocate,  before  thou  wilt  venture  to 
go  thus  far  Avith  him.     As, 

(a.)  Thou  must  know  him  to  be  a  friend,  and 
not  an  enemy,  unto  whom  thou  openest  thy  heart; 
and  until  thou  comest  to  know  that  Christ  is  a 
friend  to  thee,  or  to  souls  in  thy  condition,  thou 
wilt  never  reveal  thy  cause  unto  him,  not  thy  whole 
cause  unto  him.  And  it  is  from  this  that  so  many 
that  have  soul  causes  hourly  depending  before  the 
throne  of  God,  and  that  are  in  danger  every  day 
of  eternal  damnation,  forbear  to  entertain  Jesus 
Christ  for  their  Advocate,  and  so  wickedly  conceal 
their  matters  from  him ;  but  '  he  that  hideth  his 
sins  shall  not  prosper.' Pr.  xx\m.  13. t  This,  there- 
fore, must  first  be  believed  by  thee  before  thou 
wilt  reveal  thy  cause  unto  him. 

[b.)  A  man,  when  his  estate  is  called  in  ques- 
tion, I  mean  his  right  and  title  thereto,  will  be 
very  cautious,  especially  if  he  also  questions  his 
title  to  it  himself,  unto  whom  he  reveals  that  affair; 
he  must  know  him  to  be  one  that  is  not  only 
friendly,  but  faithful,  to  whom  he  reveals  such  a 
secret  as  this.  Why,  thus  it  is  with  Christ  and 
the  soul.     If  the  soul  is  not  somewhat  persuaded 


*  'A  hank;'  a  check,  aa  influence  over;  obsolete. — Ed. 
t  Quoted  from  the  Genevan,  or  Pui-itan  translation. — Ei>. 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE 


173 


of  the  faithfulness  of  Christ — to  wit,  that  if  he 
can  do  him  no  good,  he  Avill  do  hira  no  harm,  he 
will  never  reveal  his  cause  unto  him,  but  will  seek 
to  hide  his  counsel  from  the  Lord.  This,  there- 
fore, is  another  thing  by  which  thou  mayest  know 
that  thou  hast  Christ  for  thine  Advocate,  if  thou 
hast  heartily  and  in  very  deed  revealed  thy  cause 
unto  hira.  Now,  they  that  do  honestly  reveal  their 
cause  to  their  lawyer,  will  endeavour  to  possess 
him,  as  I  hinted  before,  with  the  worst;  they  will, 
with  words,  make  it  as  bad  as  they  may;  for, 
think  they,  by  that  means  I  shall  prepare  him  for 
the  worst  that  mine  enemy  can  do.  And  thus  souls 
deal  with  Jesus  Christ ;  see  Ps.  u.  and  xxxv-iu.,  with 
several  others  that  might  be  named,  and  see  if 
God's  people  have  not  done  so.  'I  said,'  saith 
David,  '  I  will  confess  my  transgressions  unto  the 
Lord ;  and  thou  forgavest  the  iniquity  of  my  sin. ' 
But, 

(3.)  Hast  thou  Jesus  Christ  for  thine  Advocate  ? 
or  wouldst  thou  know  if  thou  hast  ?  Then  I  ask 
again.  Hast  thou  committed  thy  cause  to  him  ? 
When  a  man  entertains*  his  lawyer  to  stand  for 
him  and  to  plead  his  cause,  he  doth  not  only  reveal, 
but  commit  his  cause  unto  him.  '  I  would  seek 
unto  God,'  says  Eliphaz  to  Job,  'and  unto  God 
would  I  commit  my  cause.'  Job  v.  s.  Now  there  is 
a  difference  betwixt  revealing  my  cause  and  com- 
mitting of  it  to  a  man.  To  reveal  my  cause  is  to 
open  it  to  one ;  and  to  commit  it  to  him  is  to  trust 
it  in  his  hand.  Many  a  man  will  reveal  his  cause 
to  him  uuto  whom  he  will  yet  be  afraid  to  commit 
it ;  but  now,  he  that  entertains  a  lawyer  to  plead 
his  cause,  doth  not  only  reveal  but  commit  his 
cause  unto  him.  As,  suppose  right  to  his  estate 
be  called  in  question;  why,  then,  he  not  only 
reveals  his  cause  to  his  lawyer,  but  puts  into  his 
hands  his  evidences,  deeds,  leases,  mortgages, 
bonds,  or  what  else  he  hath,  to  show  a  title  to  his 
estate  by.  And  thus  doth  Christians  deal  with 
Christ;  they  deliver  up  all  unto  him — to  wit,  all  their 
signs,  evidences,  promises,  and  assurances,  which 
they  have  thought  tliey  had  for  heaven  and  the 
salvation  of  their  souls,  and  have  desired  him  to 
peruse,  to  search,  and  try  them  every  one.  '  And 
Bee  if  there  be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting.'  Ps.  cxxxix.  23.  This  is  com- 
mitting of  thy  cause  to  Christ,  and  this  is  the 
hardest  task  of  all,  for  the  man  that  doth  thus, 
he  trusteth  Christ  with  all ;  and  it  implieth,  that  he 
will  live  and  die,  stand  and  fall,  lose  and  win,  ac- 
cording as  Christ  will  manage  his  business.  Thus 
did  Paul,  2  Ti.  i.  12,  and  thus  Peter  admonishes  us 
to  do.     Now  he  that  doth  this  must  be  convinced, 

*  'Entertains his  lawyer;'  liires  or  retains.    So  Shakspeare — 

Sweet  lady,  entertain  him. 
To  be  my  fellow-sen'ant  to  your  ladyship.' 

Gentleman  of  Verona,  Scene  IV. — Ed 


(a.)  Of  the  ability  of  Jesus  Christ  to  defend 
him ;  for  a  man  will  not  commit  so  great  a  concern 
as  his  all  is  to  his  friend.  No ;  not  to  his  friend,  be 
he  never  so  faithful,  if  he  perceives  not  in  him 
ability  to  save  him,  and  to  preserve  what  he  hath, 
against  all  the  cavils  of  an  enemy.  And  hence 
it  is  that  the  ability  of  Jesus  Christ,  as  to  the 
saving  of  his  people,  is  so  much  insisted  on  in  the 
Scripture ;  as,  *  I  have  laid  help  upon  oyie  tlial  is 
mighty.'  P3.ixxii1.19.  ♦  I  that  speak  in  righteous- 
ness, mighty  to  save.'  is.  um.  1.  And  again,  'He 
shall    send   them   a   Saviour,   and  a  great   one.' 

ch.  xix.  20. 

(6.)  As  they  must  be  convinced  of  his  ability  to 
help  them,  so  they  must  of  his  courage ;  a  man 
that  has  parts  sutHcient  may  yet  fail  his  friend 
fur  want  of  courage ;  wherefore,  the  courage  and 
greatness  of  Christ's  Spirit,  as  to  his  undertaking 
of  the  cause  of  his  people,  is  also  amply  set  out  in 
Scripture.  '  He  shall  not  fail  nor  be  discouraged, 
till  he  have  set  judgment  in  the  earth,'  '  till  he  send 
forth  judgment  unto  victory.'  is.  ilii.  4.  Mat.  xiL  20. 

(c.)  They  must  also  be  convinced  of  his  willing- 
ness to  do  this  for  them ;  for  though  one  be  able 
and  of  courage  sufficient,  yet  if  he  is  not  willing  to 
undertake  one's  cause,  what  is  it  the  better  ? 
Wherefore,  he  declareth  his  willingness  also,  and 
how  ready  he  is  to  stand  up  to  plead  the  cause  of 
the  poor  and  of  them  that  are  in  want.  '  The 
Lord  will  plead  their  cause,  and  spoil  the  soul  of 
those  that  spoiled  them.'  Pr.  xxii.  23. 

[d.)  They  must  also  be  convinced  of  this — that 
Christ  is  tender,  and  will  not  be  ofiended  at  the 
dulness  of  his  client.  Some  men  can  revfeal  their 
cause  to  their  lawyers  better  than  some,  and  are 
more  serviceable  and  handy  in  that  affair  than 
others.  But,  saith  the  Christian,  I  am  dull  and 
stupid  that  way,  will  not  Christ  be  shuff  t  and  shy 
with  me  because  of  this?  Honest  heart!  Ho 
hath  a  supply  of  thy  defectsj  in  himself,  and  know- 
eth  what  thou  wantest,  and  where  the  shoe  pinches, 
though  thou  art  not  able  distinctly  to  open  matters 
to  him.  The  child  is  pricked  with  a  pin,  and  lies 
crying  in  the  mother's  lap,  but  cannot  show  its 
mother  where  the  pin  is ;  but  there  is  pity  enough 
in  the  mother  to  supply  this  defect  of  the  child ; 
wherefore  she  undresses  it,  opens  it,  searches  every 
clout  from  head  to  the  foot  of  the  child,  and  so 
finds  where  the  pin  is.  Thus  will  thy  lawyer  do  ; 
he  will  search  and  find  out  thy  difficulties,  and 
where  Satan  seeketh  an  advantage  of  thee,  accord- 
ino-ly  will  provide  his  remedy. 

(e.)  0,  but  will  he  not  be  weary  ?  The  prophet 
complains  of  some,  *  that  they  weary  God.'  is.  vU.  is. 

t  '  Shuff;'  from  the  old  Saxon  word  schufart,  to  reject,  cast 
away. — Ed. 

+  '  Supply  of  thy  defects ;'  a  sufficiency  in  himself  to  siipp.y 
I  all  thy  defects  aud  deticieucies. — Ed. 


174 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


Anu  mine  Is  a  very  cross  and  intricate  cause ;  I 
have  wearieil  many  a  j^ood  man  while  I  have  been 
tellino-  my  tale  unto  him,  and  I  am  afraid  that  I 
shall  also  weary  Jesus  Christ.  Amwer.  Soid,  he 
suflered  and  did  bear  with  the  manners  of  Israel 
foity  years  in  the  wilderness ;  and  hast  thou  tried 
him  half  so  long  ?  Ac  xiu.  i8.  The  good  souls  that 
have  gone  before  thee  have  found  him  '  a  tried 
btone,'  a  sure  one  to  bo  trusted  to  as  to  this. 
Is.  xxviu.  10.  And  the  prophet  saith  positively  that 
'  he  faiuteth  not,  neither  is  weary ;'  and  that  '  there 
is  no  searching  of  his  understanding. '  xL  28.  Let 
all  these  things  prevail  with  thee  to  believe,  that 
if  thou  hast  committed  thy  cause  unto  him,  he  Avill 
bring  it  to  pass,  to  a  good  pass,  to  so  good  a  pass 
as  will  glorify  God,  honour  Christ,  save  thee,  and 
shame  the  devil.     But, 

(4.)  Wouldst  thou  know  whether  Jesus  Christ  is 
thine  Advocate,  whether  he  has  taken  in  hand  to 
plead  thy  cause  ?  Then,  I  ask,  dost  t/wu,  together 
with  what  has  been  mentioned  before,  ivait  upon 
Jdin  according  to  his  counsel,  until  things  shall  come 
to  a  legal  issue  ?  Thus  must  clients  do.  There  is 
a  great  many  turnings  and  windings  about  suits 
and  trials  at  law ;  the  enemy,  also,  with  his  super- 
sedeas,* cavils,  and  motions,  often  defers  a  speedy 
issue  ;  wherefore,  the  man  whose  is  the  concern 
must  wait;  as  the  prophet  said,  *  I  will  look,'  said 
he,  '  unto  the  Lord  ;  I  will  wait  for  the  God  of  my 
salvation.'  But  how  long,  prophet,  wilt  thou  wait  ? 
Why,  says  he,  *  until  he  plead  my  cause,  and 
e.vecute  judgment  for  me.'  Mi.  vii.  7— lo. 

Perhaps  when  thy  cause  is  tried,  things  for  the 
present  are  upon  this  issue ;  thy  adversary,  indeed, 
is  cast,  but  whether  thou  shalt  have  an  absolute 
discharge,  as  Peter  had,  or  a  conditional  one,  as 
David,  and  as  the  Corinthians  had,  that  is  the 
question.  2  Sa.  xji.  lo-u.  True,  thou  shalt  be  com- 
jJetely  saved  at  last;  but  yet  whether  it  is  not 
best  to  leave  to  thee  a  memento  of  God's  dis- 
pleasure against  thy  sin,  by  awarding  that  the 
sword  shall  never  depart  from  thy  house,  or  that 
some  sore  sickness  or  other  distresses  shall  haunt 
thee  as  long  as  thou  livest,  or,  perhaps,  that  thou 
bhalt  walk  without  the  light  of  God's  countenance 
iur  several  years  and  a  day.  Now,  if  any  of  these 
tliree  things  happen  unto  thee,  thou  must  exercise 
patience,  and  wait ;  thus  did  David — '  I  waited 
jiatiently ;'  and  again  he  exercises  his  soul  in  this 
virtue,  saying  'My  soid,  wait  thou  only  upon  God; 
lor  my  expectation  is  from  him.'  r-s.  ixii.  5.  For 
now  we  are  judged  of  the  Lord,  that  we  may  not  be 


•  'Supersedeas;'  a  writ  to  stay  proceedin.cjs,  for  reasons 
expressed  in  it.  '  Cavils  and  motions;'  quibbics  or  quirks  of 
special  pleading,  and  moving  a  eourt  of  law  to  oceasiou  delay 
and  weary  out  au  honest  suitor ;  much  of  this  nuisance  has 
been  abated,  but  enoiigh  remains  to  render  a  lawsuit  uucertaiu, 
vexatiou:)  tedious,  auil  expensive. — Ed 


condemned  with  the  world.  And  by  this  judg- 
ment, though  it  sets  us  free  from  their  damnation, 
yet  we  are  involved  in  many  troubles,  and,  per- 
haps, must  wait  many  a  day  before  we  can  know 
that,  as  to  the  main,  the  verdict  hatli  gone  on  our 
side.  Thus,  therefore,  in  order  to  thy  waiting  upon 
him  without  fainting,  it  is  meet  that  thou  shouldest 
know  the  methods  of  him  that  manages  thy  cause 
for  thee  in  heaven ;  and  suffer  not  mistrust  to 
break  in  and  bear  sway  in  thy  soul,  for  '  he  will' 
at  length  '  bring  thee  forth  to  the  light,  and  thou 
shalt  behold  his  righteousness.  S/ie,  also,  that  is 
thine  enemy  shall  see  it,  and  shame  shall  cover  her 
which  said  unto  thee.  Where  is  the  Lord  thy  God  ?' 

Mi.  vii.  9. 

Question.  But  what  is  it  to  wait  upon  him  ac- 
cording to  his  counsel  ? 

Answer,  [a.)  To  wait  is  to  be  of  good  courage, 
to  live  in  expectation,  and  to  look,  for  deliverance, 
though  thou  hast  sinned  against  thy  God.  '  Wait 
on  the  Lord,  be  of  good  courage,  and  he  shall 
strengthen  thine  heart ;  wait,  I  say,  on  the  Loi'd.' 

Ps.  xx\ii.  14. 

(6.)  To  wait  upon  him  is  to  keep  his  way,  to 
walk  humbly  in  his  appointments.  '  Wait  on  the 
Lord,  and  keep  his  way,  and  he  shall  exalt  thee 
to  inherit  the  land.'  Ps.  xxxvii.  34. 

(c.)  To  wait  upon  him  is  to  observe  and  keep 
those  directions  which  he  giveth  thee ;  to  observe 
even  while  he  stands  up  to  plead  thy  cause ;  for 
without  this,  or  not  doing  this,  a  man  may  mar  his 
cause  in  the  hand  of  him  that  is  to  plead  it ;  where- 
fore, keep  thee  far  from  an  evil  matter,  have  no 
correspondence  with  thine  enemy,  walk  humbly  for 
the  wickedness  thou  hast  committed,  and  loathe 
and  abhor  thyself  for  it,  in  dust  and  ashes. 
To  these  things  doth  the  Scripture  everywhere 
direct  us. 

[d.)  To  wait,  is  also  to  incline,  to  hearken  to  those 
further  directions  which  thou  mayest  receive  from 
the  mouth  of  thine  advocate,  as  to  any  fresh  mat- 
ters that  may  forward  and  expedite  a  good  issue 
of  thine  aftair  in  the  court  of  heaven.  The  want  of 
this  was  the  reason  that  the  deliverance  of  Israel 
did  linger  so  long  in  former  times.  '  0,'  says  he, 
'  that  my  people  had  hearkened  unto  me,  and  Israel 
had  walked  in  my  ways !  I  should  soon  have  sub- 
dued their  enemies,  and  turned  my  hand  against 
their  adversaries.  The  haters  of  the  Lord  should 
have  submitted  themselves  unto  him ;  but  their 
time  showld  have  endured  for  ever.'  Ps.  ixxxi.  13-15. 

(e.)  Also,  if  it  tarry  long,  wait  for  it.  Do  not 
conclude  that  thy  cause  is  lost  because  at  present 
thou  dost  not  hear  from  court.  Cry,  if  thou  wilt, 
0,  when  wilt  thou  come  unto  me  ?  But  never  let 
such  a  wicked  thought  pass  through  thy  heart, 
saying,  '  This  evil  is  of  the  Lord ;  what  should  I 
wait  for  the  Lord  any  longer  ?'  2  la.  vl  33. 


THE  WOrxK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


175 


{/.)  But  take  liecil  that  thou  turnest  not  thy 
waiting  into  sleeping.  Wait  thou  must,  and  wait 
]>atiently  too  ;  but  yet  wait  with  much  longing  and 
earnestness  of  spirit,  to  see  or  hear  how  matters 
go  above.  You  may  observe,  that  when  a  man 
that  dwells  far  down  in  the  country,  and  has  some 
business  at  the  term,  in  this  or  another  of  the  king's 
courts,  though  he  will  wait  his  lawyer's  time  and 
conveniency,  yet  he  will  so  wait  as  still  to  inquire 
at  the  post  house,  or  at  the  carrier's,  or  if  a  neigh- 
bour comes  down  from  term,  at  his  mouth,  for 
letters,  or  any  other  intelligence,  if  possibly  he  may 
arrive  to  know  how  his  cause  speeds,  and  whether 
his  adversary,  or  he,  has  the  day.  Thus,  I  say, 
thou  must  wait  upon  thine  Advocate.  His  ordi- 
nances are  his  post  house,  his  ministers  are  his 
carriers,  where  tidings  from  heaven  are  to  be  had, 
and  where  those  that  are  sued  in  that  court  by  the 
devil  may,  at  one  time  or  another,  hear  from  their 
lawyer,  their  advocate,  how  things  are  like  to  go. 
Wherefore,  I  say,  wait  at  the  posts  of  wisdom's 
house,  go  to  ordinances  with  expectation  to  hear 
from  thy  Advocate  there ;  for  he  will  send  in  due 
time  ;  •  though  it  tarry,  wait  for  it ;  because  it  will 
surely  come,  it  will  not  tarry,'  nab.  u.  1-3.  And  now, 
soul,  I  have  answered  thy  request,  and  let  me  hear 
what  thou  sayest  unto  me. 

Soul. — Truly,  says  the  soul,  methinks  that  by 
M'hat  you  have  said,  I  may  have  this  blessed  Jesus 
to  be  mine  Advocate ;  for  I  think,  verily,  I  have 
entertained  him  to  be  mine  Advocate.  I  have  also 
revealed  my  cause  unto  him,  yea,  committed  both 
it  and  myself  unto  him ;  and,  as  you  say,  I  wait ; 
oh !  I  wait !  and  my  eyes  fail  with  looking  upward. 
Fain  would  I  hear  how  my  soul  standeth  in  the 
sight  of  God,  and  whether  my  sins,  which  I  have 
committed  since  light  and  grace  were  given  unto 
nie,  be  by  mine  Advocate,  taken  out  of  the  hand 
of  the  devil,  and  by  mine  Advocate  removed  as  far 
trom  me  as  the  ends  of  the  earth  are  asunder ; 
whether  the  verdict  has  gone  on  my  side,  and  what 
a  shout  there  was  among  the  angels  when  they  saw 
it  went  well  with  me!  But  alas!  I  have  waited, 
and  that  a  long  time,  and  have,  as  you  advise,  ran 
from  ordinance  to  minister,  and  from  minister  to 
ordinance,  or,  as  you  phrase  it,  from  the  post  to  the 
carrier,  and  from  the  carrier  to  the  post  house,  to 
see  if  I  could  hear  aught  from  heaven  how  matters 
went  about  my  soul  there.  I  have  also  asked  those 
that  pass  by  the  way,  '  if  they  saw  him  whom  my 
soul  loveth,'  and  if  they  had  anything  to  commu- 
nicate to  me  ?  But  nothing  can  I  get  or  find  but 
generals;  as,  that  I  have  an  Advocate  there,  and 
that  he  pleadeth  the  cause  of  his  people,  and  that 
he  will  thoroughly  plead  their  cause.  But  Avhat 
he  has  done  for  me,  of  that  as  yet  I  am  ignorant. 
I  doubt  if  my  soul  shall  by  him  be  effectually 
secured,   that  yet   a    conditional  verdict  will    be 


awarded  concerning  me,  and  that  much  bitter  will 
be  mixed  with  my  sweet,  and  that  I  must  drink 
gall  and  wormwood  for  my  folly ;  for  ii  David,  and 
Asa,  and  Hezekiah  and  such  good  men,  were  so 
served  for  their  sins,  2  ch.  xy\.  1,  12,  why  should  I  look 
for  other  dealing  at  the  hand  of  God  ?  But  as  to 
this,  I  will  endeavour  to  '  bear  the  indignation  of 
the  Lord,  because  I  have  sinned  against  him,'  Mi. 
vii.  9,  and  shall  count  it  an  infinite  mercy,  ii  this 
judgment  comes  to  me  from  him,  that  I  may  '  not 
be  condemned  with  the  world.'  iCo.  xi.  32.  I  know 
it  is  dreadful  walking  in  darkness  ;  but  if  that  also 
shall  be  the  Lord's  lot  upon  me;  I  pray  God  I 
may  have  faith  enough  to  stay  upon  hira  till  death, 
and  then  will  the  clouds  blow  over,  and  I  shall  see 
him  in  the  light  of  the  living. 

Mine  enemy,  the  devil,  as  you  see,  is  of  an  inveig- 
ling temper;  and  though  he  has  accused  me  before 
the  judgment-seat  of  God,  yet  when  he  comes  to 
me  at  any  time,  he  glavers  *  and  flatters  as  if  he 
never  did  mean  me  harm  ;  but  I  think  it  is  that  ho 
might  get  further  advantage  against  me.  But  1 
carry  it  now  at  a  greater  distance  than  formerly ; 
and  0  that  I  was  at  the  remotest  distance,  not  only 
from  him,  but  also  from  that  self  of  mine,  that 
laboureth  with  him  for  my  xmdoing  ! 

But  although  1  say  these  things  now,  and  to  you, 
yet  I  have  my  solitary  hours,  and  in  them  1  have 
other  strange  thoughts  ;  for  thus  I  think,  my  cause 
is  bad,  I  have  sinned,  and  I  have  been  vile.  I  am 
ashamed  myself  of  mine  own  doings,  and  have  given 
mine  enemy  the  best  end  of  the  staff.  The  law,  and 
reason,  and  my  conscience,  plead  for  him  against 
me,  and  all  is  true  ;  he  puts  into  his  charge  against 
me,  that  I  have  sinned  more  times  than  there  be 
hairs  on  my  head.  I  know  not  anything  that  ever 
I  did  in  my  life  but  it  had  flaw,  or  wrinkle,  or  spot, 
or  some  such  thing  in  it.  IMine  eyes  have  seen 
vileness  in  the  best  of  my  doings ;  what,  then,  think 
you,  must  God  needs  see  in  them  ?  Nor  can  I  do 
anything  yet,  for  all  I  know  that  1  am  accused  by 
my  enemy  before  the  judgment  seat  of  God,  better 
than  what  already  is  imperfect.  *  I  lie  down  in  my 
shame,  and  my  confusion  covers  my  face.'  '  I  have 
sinned,  what  shall  1  do  unto  thee,  0  thou  preserver 

of  men.'   Je.  u\.  25.    Job  vii.  20. 

p^ejily. — Well,  soul,  I  have  heard  what  thou  hast 
said,  and  if  all  be  true  which  thou  hast  said,  it  is 
o-ood,  and  gives  me  ground  of  hope  that  Jesus 
Christ  is  become  thine  Advocate;  and  if  that  be 
so,  no  doubt  but  thy  trial  will  come  to  a  good  con- 
clusion. And  be  not  afraid  because  of  the  holiness 
of  God ;  for  thine  Advocate  has  this  for  his  advan- 
tage, that  he  pleads  before  a  judge  that  is  just,  and 
against  an  enemy  that  is  unholy  and  rejected.    Nor 


*  'Glavpr;'   to  wheedle,  flutter,  or  fawn  upon;    now  ob- 

solete. — Ed. 


176 


THE  WORK  or  JESUS  CHRIST  AS  AN  ADVOCATE. 


let  the  thoughts  of  the  hadacss  of  thy  cause  terrify 
thee  overmuch.  Cause  tliou  hast  indeed  to  he 
humble,  and  thou  dost  well  to  cover  thy  face  with 
shame ;  and  it  is  no  matter  how  base  and  vile  thou 
art  in  thine  own  eyes,  provided  that  it  cones  not  by 
renewed  acts  of  rebellion,  but  through  a  spiritual 
sight  of  thine  imperfections.  Only  let  me  advise 
thee  here  to  stop.  Let  not  thy  shame  nor  thy  self- 
abasing  apprehension  of  thyself,  drive  thee  from 
the  firm  and  permanent  ground  of  hope,  which  is 
the  promise,  and  the  doctrine  of  an  Advocate  Avith 
the  Father.  No ;  let  not  the  apprehension  of  the 
badness  of  thy  cause  do  it,  forasmuch  as  he  did 
never  yet  take  cause  in  hand  that  was  good,  per- 
fectly good  of  itself;  and  his  excellency  is,  to  make 
a  man  stand  that  has  a  bad  cause ;  yea,  he  can 
make  a  bad  cause  good,  in  a  way  of  justice  and 
righteousness. 

[the    rUIVILEGES    OF    THOSE  WHO    HAVE    CHRIST  FOR 
AX  ADVOCATE.] 

Fourthly,  And  for  thy  further  encouragement 
in  this  matter,  I  will  here  bring  in  the  fourth  chief 
head — to  wit,  to  show  what  exceUe)it  2J'>''ivilege  (I 
mean  over  and  above  what  has  already  been  spoken 
of)  they  have  that  are  made  partakers  of  the  benefit 
of  tills  office: — '  If  any  man  sin,  we  have  an  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteous.' 

First  Privilege.  Thy  Advocate  pleads  to  a  price 
paid,  to  a  propitiation  made ;  and  this  is  a  great 
advantage ;  yea,  he  pleads  to  a  satisfaction  made 
for  all  wrongs  done,  or  to  be  done,  by  his  elect — 
'  For  by  one  offering  he  hath  perfected  for  ever 
them  that  are  sanctified. '  He.  x.  lo,  14 ;  ii.  26.  '  By  one 
offering' — that  is,  by  the  offering  of  himself — by 
one  offering  once  ofl'ered,  once  offered  in  the  end 
of  the  world.  This,  I  say,  thine  Advocate  pleads. 
When  Satan  brings  in  fresh  accusations  for  more 
transgressions  against  the  law  of  God,  he  forces 
not  Christ  to  shift  his  first  plea.  I  say,  he  puts 
him  not  to  his  shifts  at  all ;  for  the  price  once  paid 
hath  in  it  sufficient  value,  would  God  impute  it  to 
that  end,  to  take  away  the  sin  of  the  whole  world. 
There  is  a  man  that  hath  brethren ;  he  is  rich,  and 
they  are  poor  (and  this  is  the  case  betwixt  Christ 
and  us),  and  the  rich  brother  goeth  to  his  father, 
and  saith,  Thou  art  related  to  my  brethren  with 
mo,  and  out  of  my  store,  I  pray  thee,  let  them  have 
sufficient,  and  for  thy  satisfaction  I  will  put  into 
thy  hand  the  whole  of  what  I  have,  which  perhaps 
is  worth  an  hundred  tliousand  pounds  by  the  year ; 
anil  this  other  sum  I  also  give,  that  they  be  not  dis- 
inherited. Now,  Avill  not  this  last  his  poor  brethren 
to  spend  upon  a  great  while  ?  But  Christ's  worth 
can  never  be  drawn  dry. 

Now,  set  the  case  again,  that  some  iU-conditioncd 
man  should  take  notice  that  these  puor  meu  live  all 


upon  the  spend  (and  saints  do  so),  and  should  come 
to  the  good  man's  house,  and  complain  to  him  of 
the  spending  of  his  sons,  and  that  while  their  elder 
brother  stands  by,  what  do  you  think  the  elder 
brother  would  reply,  if  he  was  as  good-natured  as 
Christ  ?  Why,  he  would  say,  I  have  yet  with  my 
father  in  store  for  n:iy  brethren,  wherefore  then 
seekest  thou  to  stop  his  hand  ?  As  he  is  just,  he 
jnust  give  them  for  their  conveniency  ;  yea,  and  as 
for  their  extravagancies,  I  have  satisfied  for  them 
so  well,  that,  however  he  afflicteth  them,  he  will  not 
disinherit  them.  I  hope  you  will  read  and  hear 
this,  not  like  them  that  say,  '  Let  us  do  evil  that 
good  may  come,'  but  like  those  whom  the  love  of 
Christ  constrains  to  be  better.  However,  this  is 
the  children's  bread,  that  which  they  have  need  of, 
and  without  which  they  cannot  live ;  and  they  must 
have  it,  though  Satan  should  put  pins  into  it, 
therewith  to  choke  the  dogs.*  And  for  the  fur- 
ther clearing  of  this,  I  will  present  you  with  these 
i*i\y  considerations : 

1.  Those  that  are  most  sanctified  have  yet  a 
body  of  sin  and  death  in  them,  and  so  also  it  will 
be,  while  they  continue  in  this  world.  Ro.  vii.  24. 
2.  This  body  of  sin  strives  to  break  out,  and  will 
break  out,  to  the  polluting  of  the  conversation,  if 
saints  be  not  the  more  watchful,  vi.  12.  Yea,  it  has 
broke  out  in  a  most  sad  manner,  and  that  in  the 
strongest  saints.  Ga.  v.  17.  3.  Christ  offereth  no 
new  sacrifice  for  the  salvation  of  these  his  people. 
'  For,  being  raised  from  the  dead,  he  dieth  no 
more.'  Ro.  vi.  d.  So  then,  if  saints  sin,  they  must 
be  saved,  if  saved  at  all,  by  virtue  of  the  offering 
already  offered  ;  and  if  so,  then  all  Christ's  pleas, 
as  an  Advocate,  are  grounded  upon  that  one  offer- 
ing which  before,  as  a  Priest,  he  presented  God 
with,  for  the  taking  away  of  sin.  So  then,  Chris- 
tians live  upon  this  old  stock  ;  their  transgressions 
are  forgiven  for  the  sake  of  the  worth,  that  yet 
God  finds  in  the  offering  that  Christ  hath  ofl'ered. 
And  all  Christ's  pleadings,  as  an  Advocate,  are 
grounded  upon  the  sufficiency  and  worth  of  that 
one  sacrifice ;  I  mean,  all  his  pleadings  with  his 
Father,  as  to  the  charge  which  the  accuser  brings 
in  against  them.  For  though  thou  art  a  man  of 
infirmity,  and  so  incident  to  nothing  [so  much]  as  to 
stumble  and  fall,  if  grace  doth  not  prevent,  and  it 
doth  not  always  prevent;  yet  the  value  and  worth  of 
the  price  that  was  once  paid  for  thee  is  not  yet  worn 
out ;  and  Christ,  as  an  Advocate,  still  pleadcth,  as 
occasion  is  given,  that,  with  success,  to  thy  salva- 
tion. And  this  privilege  they  have,  Avho  indeed  have 

*  This  sentence  at  lirst  sight  seems  obscure.  The  cliil- 
dreu's  breiid  is  the  supiiMbouudiusi;  riches  of  Divine  grace. 
Satan  putting  pins  into  it,  may  rcl'cr  to  those  wlio  profanely 
pervert  the  grace  of  God  to  evil,  by  saying,  '  Let  us  do  evil,  that 
good  may  come.  M'huse  danmatiou  is  just.'  These  are  tlie 
dogs  who  are  without,  but  never  were  within  the  fold  of 
C'hrisl.   I'hii.  iii.  2.  luv   w'u    15.— F.o. 


THE  WORK  OF  JESUS  CHRIST  AS  AN   ADVOCATE. 


177 


Clirist  for  their  Advocate ;  and  I  put  it  here,  in  the 
iirst  place,  because  all  other  do  depend  upon  it. 

Second  Privilege.  Thine  Advocate,  as  he  pleadetk 
a  price  already  paid,  so,  and  therefore,  he  pleads 
for  himself  as  for  thee.  We  are  all  concerned  in 
one  bottom ;  if  he  sinks,  we  sink ;  if  we  sink,  he 
sinks.*     Give  me  leave  to  make  out  my  meaning. 

1.  Christ  pleads  the  value  and  virtue  of  the  price 
of  his  blood  and  sacrifice  for  us.  And  admit  of 
this  horrible  supposition  a  little,  for  argument's 
sake,  that  though  Christ  pleads  the  worth  of  what, 
as  Priest,  he  oltereth,  yet  the  soul  for  whom  he  so 
pleads  perishes  eternally.  Now,  where  lieth  the 
fault?  In  sin,  you  say:  true;  but  it  is  because 
there  was  more  virtue  in  sin  to  damn,  than  there 
was  in  the  blood  pleaded  by  Christ  to  save ;  for  he 
pleaded  his  merit,  he  put  it  into  the  balance  against 
sin ;  but  sin  hath  weighed  down  the  soul  of  the 
sinner  to  hell,  notwithstanding  the  weight  of  merit 
that  he  did  put  in  against  it.  Now,  what  is  the 
result,  but  that  the  Advocate  goes  down,  as  well  as 
we ;  Ave  to  hell,  and  he  in  esteem  ?  Wherefore,  I 
say,  he  is  concerned  with  us;  his  credit,  his  honour, 
his  glory  and  renown,  flies  all  away,  if  those  for 
whom  he  pleads  as  au  Advocate  perish  for  want  of 
worth  in  his  sacrifice  pleaded.  But  shall  this  ever 
be  said  of  Christ?  or  will  it  be  found  that  any,  for 
whom  Christ  as  Advocate  pleads,  yet  perish  for  want 
of  worth  in  the  price,  or  of  neglect  in  the  Advocate 
to  plead  it?  No,  no;  himself  is  concerned,  and 
that  as  to  his  own  reputation  and  honour,  and  as 
to  the  value  and  virtue  of  his  blood  ;  nor  will  he  lose 
tliese  for  want  of  pleading  for  them  concerned  in 
this  office, 

2.  I  argue  again ;  Christ,  as  Advocate,  must 
needs  be  concerned  in  his  plea  ;  for  that  every  one, 
for  whose  salvation  he  advocates,  is  his  own ;  so, 
then,  if  he  loses,  he  loses  his  own — his  substance 
and  inheritance.  Thus,  if  he  lose  the  whole,  and  if 
he  lose  a  part,  one,  any  one  of  his  own,  he  loseth 
part  of  his  all,  and  of  his  fulness;  wherefore  we  may 
well  think,  that  Christ,  as  Advocate,  is  concerned, 
even  concerned  with  his  people,  and  therefore  will 
thoroughly  plead  their  cause. 

Suppose  a  man  should  have  a  horse,  though  lame, 
and  a  piece  of  ground,  though  somewhat  barren, 
yet  if  any  should  attempt  to  take  these  away,  he 
would  not  sit  still,  and  so  lose  his  own;  no,  saith  he, 
'  since  they  are  mine  own,  they  shall  cost  me  five 
times  more  than  they  are  worth,  but  I  wdl  main- 
tain my  right.'  I  have  seen  men  sometimes  strongly 
engaged  iu  law  for  that  which,  when  considered  by 
itself,  one  would  think  was  not  worth  regarding ; 
but  when  I  have  asked  them,  why  so  concerned  for 


*  Dr.  'Watts  beautifully  illustrates  this  soul-supporting  truth 
ia  his  hymu  (116,  verse  2) : — 

"  IIow  can  I  sink  with  such  a  prop, 
As  my  eternal  God, 
Wlio  bears  the  earth's  Imge  piUavs  np, 
And  spreads  the  heavens  abruad '{ " — Ep. 
VOL.  T, 


a  thing  of  so  little  esteem  ?  they  have  answered,  0, 
it  is  some  of  that  by  which  I  hold  a  title  of  honour, 
or  my  right  to  a  greater  income,  and  therefore  I 
will  not  lose  it.  Why,  thus  is  Christ  engaged ; 
Avhat  he  pleads  for  is  his  own,  his  all,  his  fulness ; 
yea,  it  is  that  by  which  he  holds  his  royalty,  for  he 

is  '  King  of  saints.'  Re.  xv.  3.  Jn.  vi.  37-09.  Pa.  xvi.  5,6.      It 

is  part  of  his  estate,  and  that  by  Avhich  he  holds 
some  of  his  titles  of  honour.  Ep.  v.  23.  Je.  1.  34.  Ro.xL2G. 
lie.  ii.  10.  Saviour,  Redeemer,  Deliverer,  and  Cap- 
tain, are  some  of  his  titles  of  honour;  but  if  ho 
loseth  any  of  those,  upon  whose  account  he  Aveareth 
those  titles  of  honour,  for  want  of  virtue  iu  his  plcfv, 
or  for  want  of  worth  in  his  blood,  he  loseth  his  own, 
and  not  only  so,  but  part  of  his  royalty,  and  does 
also  diminish  and  lay  a  blot  upon  his  glorious  titles 
of  honour;  and  he  is  jealous  of  his  honour;  his 
lionour  he  will  not  give  to  another. 

Wherefore  he  will  not,  be  not  afraid,  he  never  will 
leave  nor  forsake  those  who  have  given  themselves 
unto  him,  and  for  whom  he  is  become  an  Advocate 
with  the  Father,  to  plead  their  cause;  even  because 
thou  art  one,  one  of  his  own,  one  by  whom  he  holdeth 
his  glorious  titles  of  honour. 

Ohjection.  0,  but  I  am  but  one,  and  a  very  sorry 
one,  too ;  and  Avhat  is  one,  especially  such  an  one 
as  I  am?  Can  there  be  a  miss  of  the  loss  of  such 
an  one? 

Ansv;er.  One  and  one  makes  two,  and  so  ad  infi- 
nitum. Christ  cannot  lose  one,  but  as  he  may  lose 
more,  and  so,  in  conclusion,  lose  all :  but  of  all  that 
God  has  given  him,  he  will  lose  nothing.  Jn.  vi.  38, 39. 
Besides,  to  lose  one  would  encourage  Satan,  dispar- 
age his  own  Avisdom,  make  him  incapable  of  giving 
in,  at  the  day  of  account,  the  whole  tale*  to  God  of 
those  that  he  has  given  him.  Further,  this  would 
dishearten  sinners,  and  make  them  afraid  of  ven- 
turing their  cause  and  their  souls  iu  his  hand  ;  and 
would,  as  I  said  before,  either  prove  his  propitiation 
in  some  sense  ineffectual,  or  else  himself  defective 
in  his  pleading  ox  it ;  but  none  of  these  things  must 
be  supposed.  lie  Avill  thoroughly  plead  the  cause 
of  his  people,  execute  judgment  for  them,  bring 
them  out  to  the  light,  and  cause  them  to  behold 
his  righteousness,  m.  vii.  9. 

Third  Privilege.  The  plea  of  Satan  is  groundless, 
and  that  is  another  privilege:  for  albeit  thou  hast 
sinned,  yet  since  Christ  before  has  paid  thy  debt, 
and  also  paid  for  more  ;  since  thou  hast  not  yet  run 
beyond  the  price  of  thy  redemption  ;  it  must  be  con- 
cluded that  Satan  Avants  a  good  bottom  to  ground 
his  plea  upon,  and  therefore  must,  in  conclusion, 
fail  of  his  design.  True,  there  is  sin  committed, 
there  is  a  law  transgressed,  but  there  is  also  a  satis- 
faction for  this  transgression,  and  that  which  super- 
abounds  ;  so,  though  there  be  sin,  yet  there  wants 


t  'The  '.vholc  talc;'  the  whole  nuraher  as  reckoned  auJ 
ascertaiued;  uolhiu;;  being  lojt. — Eu. 


]78 


THE  WORK  OF  JESUS  CHRIST  AS  A"N  ADVOCATE. 


a  foundation  for  a  plea.     Joshua  was  clothed  with 
filthy  garments,  but  Christ  had   other  garments 
provided  for  him,  change  of  raiment;   wherefore 
inquit}',  as  to  the  charge  of  Satan,  vanishes,    'And 
the  angel  answered  and  said,  Take  away  the  filthy 
garments  from  him'  [this  intimates  that  there  was 
no  ground,  no  sufficient  ground,  for  Satan's  charge] ; 
*and  unto  him  he  said,  Behold  I  have  caused  thine 
iniquity  to  pass  from  thee,  and  I  will  clothe  thee 
with  change  of  raiment.'*  zec.  Ui.  4.     Now,  if  there 
be  no  ground,  no  sound  and  sufficient  ground,  to 
build  a  charge  against  the  child  upon,  I  mean,  as 
to  eternal  condemnation  ;  for  that  is  the  thing  con- 
tiMided  for ;  then,  as  I  said,  Satan  must  fall  '  like 
licrhtninnf  to  the  jxround,'  and  be  cast  over  the  bar, 
as  a  corrupt  and  illegal  pleader.     But  this  is  so, 
as  in  part  is  proved  already,  and  will  be  further 
made  out  by  that  which  follows.     They  that  have 
indeed  Christ  to  be  their  Advocate,  are  themselves, 
by  virtue  of  another  law  than  that  against  which 
they  have  sinned,   secured  from  the  charge  that 
Satan  brings  in  against  them.  I  granted  before,  that 
the  cliild  of  God  has  sinned,  and  that  there  is  a  law 
that  condemneth  for  this  sin  ;  but  here  is  the  thing, 
this  child  is  removed  by  an  act  of  grace  into  and 
under  another  law :  '  For  we  are  not  under  the  law, ' 
and  so,  consequently,  *  there  is  now  no  condemna- 
tion for  them.'  Ro.  ^^.  14 ;  viii.  i.     Wherefore,  when 
God  speaketh  of  his  dealing  with  his,  he  saith,  It 
shall  'not  be  by  their  covenant,'  that  is,  not  by 
that  of  the  law,  they  then  being  not  under  the  law. 
Eze.  xvi.  61.     What  if  a  plea  be  commenced  against 
them,  a  plea  for  sin,  and  they  have  committed  sin ; 
a  plea  grounded  upon  the  law,  and  the  law  takes 
cognizance  of  their  sin  ?    Yet,  I  say,  the  plea  wants 
a  good  bottom,  for  that  the  person  thus  accused  is 
put  under  another  law ;  hence,  he  says,  '  Sin  shall 
not  have  dominion  over  you,  for  ye  are  not  under 
the  law.'     If  the  child  was  under  the  law,  Satan's 
charge  would  be  good,  because  it  would  have  a 
substantial  ground  of  support ;  but  since  the  child 
is  dead  to  the  law,  Ga.  ii.  19,  and  that  also  dead  to 
him,  fur  both  are  true  as  to  condemnation,  Ro.  vii.  6, 
how  can  it  be  that  Satan  should  have  a  sufiicient 
ground  for  his  charge,  though  he  should  have  matter 
of  fact,  sufficient  matter  of  fact,  that  is  sin  ?     For 
by  his  change  of  relation,  he  is  put  out  of  the  reach 
of  that  law.     There  is  a  woman,   a  Avidow,   that 
oweth  a  sum  of  money,  and  she  is  threatened  to  be 
sued  for  the  debt;  now  what  doth  she  but  marrieth; 
80,  when  the  action  is  commenced  against  her  as  a 
widow,  the  law  finds  her  a  married  woman ;  what 
now  can  be  done  ?    Nothing  to  her ;  she  is  not  who 
she  was ;  she  is  delivered  from  that  state  by  her 
marriage ;  if  anything  be  done,  it  must  be  done  to 
her  husband.     But  if  Satan  will  sue  Christ  for  my 


•  In  the  first  edition  of  this  treatise,  this  quotation  is  from 
.Tosh.  iii.  4,  an  error  wliich  lins  been  eoiitiuued  throuijh  every 
ediliuu  to  the  present  one. — Eu. 


debt,  he  oweth  him  nothing;  and  as  for  what  the 
law  can  claim  of  me  while  I  was  under  it,  Christ 
has  delivered  me  by  redemption  from  that  curse, 
*  being  made  a  curse  for  me.'  Ga.  iii.  13. 

Now  the  covenant  into  which  I  am  brought  by 
grace,  by  which  also  I  am  secured  from  the  law, 
is  not  a  law  of  sin  and  death,  as  that  is  from  under 
which  I  am  brought,  Ro.  \iii.  2,  but  a  law  of  grace 
and  life ;  so  that  Satan  cannot  come  at  me  by  that 
law ;  and  by  grace,  I  am  by  that  secured  also  from 
the  hand,  and  mouth,  and  sting  of  all  other;  I  mean 
still,  as  to  an  eternal  concern.  Wherefore  God 
saith,  '  If  we  break  his  law,  the  law  of  works,  he 
Avill  visit  our  sin  with  a  rod,  and  our  iniquity  with 
stripes ;  but  his  covenant,  his  new  covenant,  will 
he  not  break,'  but  will  still  keep  close  to  that,  and 
so  secure  us  from  eternal  condemnation.  Ps.  lixxix. 

30-37. 

Christ  also  is  made  the  mediator  of  that  covenant, 
and  therefore  an  Advocate  by  that ;  for  his  priestly 
office  and  advocateship  are  included  by  his  media- 
tion; wherefore  when  Satan  pleads  by  the  old,  Christ 
pleads  by  the  new  covenant,  for  the  sake  of  which 
the  old  one  is  removed.  *  In  that  he  saith,  A  new 
covenant,  he  hath  made  the  first  old.  Now  that 
which  decayeth  and  waxeth  old  is  ready  to  vanish 
away. '  lie.  viii.  13.  So,  then,  the  ground  of  plea  is 
Avith  Jesus  Christ,  and  not  with  our  accuser.  Now, 
what  doth  Christ  plead,  and  what  is  the  ground  of 
his  plea  ?  Why,  he  pleads  for  exemption  and  free- 
dom from  condemnation,  though  by  the  law  of  works 
his  children  have  deserved  it ;  and  the  ground  for 
this  his  plea,  as  to  law,  is  the  matter  of  the  cove- 
nant itself,  for  thus  it  runs:  '  For  I  will  be  merci- 
ful to  their  unrighteousness,  and  their  sins  and  their 
iniquities  will  I  remember  no  more.'  ver.  12.  Now 
here  is  a  foundation — a  foundation  in  law,  for  our 
Advocate  to  build  his  plea  upon ;  a  foundation  in  a 
law  not  to  be  moved,  or  removed,  or  made  to  give 
place,  as  that  is  forced  to  do,  upon  which  Satan 
grounds  his  plea  against  us. 

Men,  when  they  plead  before  a  judge,  use  to 
plead  matter  of  law.  Now,  suppose  there  is  an 
old  law  in  the  realm,  by  which  men  deserve  to  be 
condemned  to  death,  and  there  is  a  new  law  in  this 
realm  that  secureth  men  from  that  condemnation 
which  belongs  to  them  by  the  old ;  and  suppose 
also,  that  I  am  completely  comprehended  by  all  the 
provisoes  of  the  new  law,  and  not  by  any  tittle 
thereof  excluded  from  a  sliare  therein ;  and  sup- 
pose, again,  that  I  have  a  brangling  adversary  that 
pursues  me  by  the  old  law,  which  yet  cannot  in 
right  touch  me,  because  I  am  interested  in  the  new ; 
my  advocate  also  is  one  that  pleads  by  the  new  law, 
where  only  there  is  a  ground  of  plea ;  shall  not  now 
mine  adversary  feel  the  power  of  his  plea  to  the 
delivering  of  me,  and  the  putting  of  him  to  shame  ? 
Yes,  verily ;  especially  since  the  plea  is  good,  the 
judge  just;  nor  can  the  enemy  find  any  ground  for 


THE  WORK  OV  JESUS  CIIIIIST  AS  AN  ADVOCATE. 


3  79 


a  demur*  to  be  put  in  against  my  present  discliarge 
in  open  court,  and  that  by  proclamation  ;  especially 
since  my  Advocate  has  also,  by  his  blood,  fully 
satisfied  the  old  law,  that  he  might  establish  the 

new.  He.  X.  9,  11,  12. 

Fowih  Privilege.  Since  that  which  goeth  before 
is  true,  it  follows,  that  he  that  entereth  his  plea 
against  the  children  must  needs  be  overthrown ; 
for  always  before  just  judges  it  is  the  riglit  that 
taketh  place.  Judge  the  right,  0  Lord,  said 
David ;  or,  '  let  my  sentence  come  forth  from  thy 
presence,'  according  to  the  law  of  grace.  And  he 
that  knows  what  strong  ground,  or  bottom,  our 
Advocate  has  for  his  pleadings,  and  how  Satan's 
accusations  are  Avithout  sound  foundation,  will  not 
be  afraid,  he  speaking  in  Christ,  to  say,  I  appeal 
to  God  Almighty,  since  Christ  is  my  Advocate  by 
the  new  law,  whether  I  ought  to  be  condemned  to 
death  and  hell  for  what  Satan  pleads  against  me 
by  the  old.  Satan  urgeth  that  we  have  sinned, 
but  Christ  pleads  to  his  propitiatory  sacrifice  ;  and 
so  Satan  is  overthrown.  Satan  pleads  the  law  of 
works,  but  Christ  pleads  the  law  of  grace.  Further, 
Satan  pleads  the  justice  and  holiness  of  God  against 
us ;  and  there  the  accuser  is  overthrown  again. 
And  to  them  Christ  appeals,  and  his  appeal  is  good, 
since  the  law  testifies  to  the  sufficiency  of  the 
satisfaction  that  Clirist  has  made  thereto  by  his 
obedience.  Ro.  iiL  22,  23.  And  also,  since  by  another 
covenant,  God  himself  has  given  us  to  Jesus  Christ, 
and  so  delivered  us  from  the  old.  Wherefore  you 
read  nothing  as  an  effect  of  Satan's  pleading  against 
us,  but  that  his  mouth  is  stopped,  as  appears  by  the 
3d  of  Zechariah ;  and  that  he  is  cast ;  yea,  cast 
down,  as  you  have  it  in  the  12th  of  Revelations. 

Indeed,  when  God  admits  not,  when  Christ  wills 
not  to  be  an  Advocate,  and  when  Satan  is  bid 
stand  at  the  right  hand  of  one  accused,  to  enforce, 
by  pleading  against  him,  the  things  charged  on  him 
by  the  law,  then  he  can  prevail — prevail  for  ever 
against  such  a  wi-etched  one.  Ps.  ck.  6,  7.  But  when 
Christ  stands  up  to  plead,  when  Christ  espouses 
this  or  that  man's  cause,  then  Satan  must  retreat, 
then  he  must  go  down.  And  this  necessarily  flows 
from  the  text,  '  We  have  an  Advocate,'  a  prevail- 
ing one,  one  that  never  lost  cause,  one  that  always 
puts  the  children's  enemy  to  the  rout  before  the 
judgment-seat  of  God.f  'This,  therefore,  is  another 
privilege  that  they  have,  who  have  Jesus  Christ 
for  their  Advocate ;  their  enemy  must  needs  be 
overthrown,  because  both  law  and  justice  are  on 
their  side. 

Fifth  Privilege.    Thine  advocate  has  pity  for 

*  '  A  demur ; '  now  called  a  demurrer,  is  when  a  defect  or 
legal  difficulty  is  discovered,  which  must  first  be  settled  by  the 
judge  before  the  action  or  proceedings  can  be  carried  on. — Eu. 

t  How  consoling  a  reflection  is  this  to  the  distressed  soul, 
'  Christ  never  lost  a  cause.'  '  Him  that  cometh  to  me,  I  will 
in  no  wise  cast  out.'  '  They  shall  never  perish ;  uor  shall  any 
pluck  them  out  of  my  hand.'  Ju.  x.  28. — Ed. 


thee,  and  great  indignation  against  thine  accuser ; 
and  these  are  two  excellent  things.  When  a  law- 
yer hath  pity  for  a  man  whose  cause  he  pleadeth, 
it  will  engage  him  much  ;  but  when  he  has  indig- 
nation also  against  the  man's  accuser,  this  will  yet 
engage  him  more.  Now,  Christ  has  both  these, 
and  that  not  of  humour,  but  by  grace  and  justice  ; 
grace  to  us,  and  justice  to  our  accuser.  He  came 
down  from  heaven  that  he  might  be  a  Priest,  and 
returned  thither  again  to  be  a  Priest  and  Advocate 
for  his ;  and  in  both  these  offices  he  levelleth  his 
whole  force  and  power  against  thine  accuser:  'For 
this  purpose  the  Son  of  God  was  manifested,  that 
he  might  destroy  the  works  of  the  devil.'  1  Jn.  iii.  s. 

Cunning  men  will,  if  they  can,  retain  such  an 
one  to  be  their  Advocate,  Avho  has  a  particular 
quarrel  against  their  adversary ;  for  thus,  think 
they,  he  that  is  such,  will  not  only  plead  for  me, 
but  for  himself,  and  to  right  his  own  wrongs  also ; 
and  since,  if  it  be  so,  and  it  is  so  here,  my  con- 
cerns and  my  Advocate's  are  interwoven,  I  am 
like  to  fare  much  the  better  for  the  anger  that  is 
conceived  in  his  heart  against  him.  And  this,  I 
say,  is  the  children's  case  ;  their  Advocate  countetb 
tlieir  accuser  his  greatest  enemy,  and  waltcth  for 
a  time  to  take  vengeance,  and  he  usually  then 
takes  the  opportunity  when  he  has  aught  to  do  for 
his  people  against  him.  Hence  he  says,  '  The  day 
of  vengeance  is  in  mine  heart,  and  the  year  of  my 
redeemed  is  come.'  is.  ixUi.  3,  4. 

I  do  not  say  that  this  revenge  of  Christ  is,  as 
ofttimes  is  a  man's,  of  spite,  prejudice,  or  other 
irregular  lettings  out  of  passions ;  but  it  ariseth 
from  righteousness  and  truth;  nor  can  it  be  but 
that  Jesus  must  have  a  desire  to  take  vengeance 
on  his  enemy  and  ours,  since  holiness  is  in  him,  to 
the  utmost  bounds  of  perfection.  And  I  say  again, 
that  in  all  his  pleading  as  an  Advocate,  as  well  as 
in  his  oftering  as  a  Priest,  he  has  a  hot  and  flaming- 
desire  and  design  to  right  himself  upon  his  foe  and 
ours ;  hence  he  triumphed  over  him  when  he  died 
for  us  upon  the  cross,  and  designed  the  spoiling  of 
his  principality,  while  he  poured  out  his  blood  for  us 
before  God.  We  then  have  this  advantage  more, 
in  that  Christ  is  our  Advocate,  our  enemy  is  also 
his,  and  the  Lord  Jesus  counts  him  so.  Coi.  ii.  14, 15. 

SLdh  Privilege.  As  thine  Advocate,  so  thy  judge 
holdeth  thine  accuser  for  his  enemy  also ;  for  it  is 
not  of  love  to  righteousness  and  justice  that  Satan 
accuseth  us  to  God,  but  that  he  rnay  destroy  the 
workmanship  of  God.  Wherefore  he  also  fighteth 
against  God  when  he  accuseth  the  children;  and 
tliis  thy  Father  knows  riglit  well.  He  must  there- 
fore needs  distinguish  between  the  charge  and  the 
mind  that  brings  it;  especially  when  what  is 
charged  upon  us  is  under  the  gracious  promise  of 
a  pardon,  as  I  have  showed  it  is.  Shall  not  the 
Judge  then  hear  his  Son — for  our  Advocate  is  liis 
Son— in  the  cause  of  one  that  he  favours,  and  that 


180 


THE  WORK  OF  JESUS  CHRIST  AS  AX  ADVOCATE. 


lie  justly  can,  against  an  enemy  wlio  seelcs  his  dis- 
honour, and  the  destruction  of  his  eternal  designs 

of  grace  ? 

A  mention  of  the  judo;e's  son  goes  far  with 
countrymen  ;  and  great  striving  there  is  with  them 
who  have  great  enemies  and  had  causes  to  get  the 
jiidire's  son  to  plead,  promising  themselves  that 
the  judo-e  is  as  like  to  hear  him,  and  to  yield  a 
verdict  to  his  plea,  as  to  any  other  lawyer.  But 
what  now  shall  we  say  concerning  om- Judge's  Son, 
who  takes  part,  not  only  with  his  children,  but 
with  him,  and  with  law  and  justice,  in  pleading 
ac;ainst  our  accuser  ?  Yea,  what  shall  we  say  when 
both  Judge,  and  Advocate,  and  law,  are  all  bent 
to  make  our  persons  stand  and  escape,  whatever, 
and  how  truly  soever,  the  charge  and  accusation  is 
by  which  we  are  assaulted  of  the  devil.  And  yet 
all  this  is  true ;  wherefore,  here  is  another  privi- 
lege of  them  that  have  Jesus  for  their  Advocate. 

Seventh  Privilege.  Another  privilege  that  they 
have  who  have  Jesus  Christ  for  their  Advocate  is, 
tliat  he  is  undaunted,  and  of  a  good  courage,  as  to 
the  cause  that  he  undertakes ;  for  that  is  a  requi- 
site qualification  for  a  lawyer,  to  be  bold  and  un- 
daunted in  a  man's  cause.  Such  an  one  is  coveted, 
especially  by  him  that  knows  he  has  a  brazen-faced 
antagonist.  Wherefore,  he  saith  that  'he  will  set 
his  face  like  a  flint,'  when  he  stands  up  to  plead 
the  cause  of  his  people,  is.  l.  5—7.  Lawyers,  of  all 
men,  need  this  courage,  and  to  be  above  others, 
men  of  hard  foreheads,  because  of  the  affronts  that 
sometimes  they  meet  with,  be  their  cause  never  so 
good,  in  the  face  sometimes,  of  the  chief  of  a  king- 
dom. Now  Christ  is  our  lawyer,  and  stands  up  to 
plead,  not  only  sometimes,  but  always,  for  his 
})enple,  before  the  God  of  gods,  and  that  not  in  a 
corner,  but  Avhile  all  the  host  of  heaven  stands  by, 
both  on  the  right  hand  and  on  the  left.  Nor  is  it 
to  be  doubted  but  that  our  accuser  brings  many  a 
sore  charge  against  us  into  the  court ;  but,  how- 
ever, we  have  an  Advocate  that  is  valiant  and 
courageous,  one  that  will  not  fail  nor  be  discouraged 
till  he  has  brought  judgment  unto  victory.  Hence 
John  asserts  his  name,  saying,  '  If  any  man  sin,  Ave 
have  an  Advocate  with  the  Father,  Jesus  Christ.' 

Men  love  to  understand  a  man  before  they  com- 
mit their  cause  unto  him — to  wit,  whether  he  be 
fitly  qualified  for  their  business.  Well,  here  is  an 
Advocate  propounded,  an  Advocate  to  plead  our 
cause  against  our  fue.  But  what  is  he  ?  What  is 
his  name  ?  Is  he  qualified  for  my  business?  The 
answer  is,  It  is  Jesus  Christ.  How  ?  Jesus  Christ, 
what!  that  old  friend  of  publicans  and  sinners? 
Jesus  Christ !  he  used  never  to  fail,  he  used  to  set 
his  face  like  a  flint  against  Satan  when  he  pleaded 
the  cause  of  his  people.  Is  it  Jesus  Christ  ?  says 
the  knowing  soul ;  then  he  shall  bo  mine  Advocate. 

For  my  part,  I  have  often  wondered,  when  I 
have  considered    what   sad   causes  Jesus   Christ 


sometimes  takes  in  hand,  and  for  what  sad  souls  he 
sometimes  pleads  with  God  his  Father.  He  had 
need  of  a  face  as  hard  as  flint,  else  how  could  he 
bear  up  in  that  work  in  which  for  us  sometimes  ho 
is  employed — a  work  enough  to  make  angels  blush. 
Some,  indeed,  will  lightly  put  off  this,  and  say,  'It 
is  his  office ;'  but,  I  say,  his  office,  notwithstanding 
the  work  in  itself  is  hard,  exceeding  hard,  when  he 
went  to  die,  had  he  not  despised  the  shame,  he  had 
turned  his  back  upon  the  cross,  and  left  us  in  our 
blood.  And  now  it  is  his  turn  to  plead,  the  case 
would  be  the  same,  only  he  can  make  argument 
upon  that  which  to  us  seems  to  yield  no  argument 
at  all,  to  take  courage  to  plead  for  a  Joshua,  for  a 
Joshua  clothed,  clothed  with  filthy  gannents.  He, 
saith  he,  that  '  shall  be  ashamed  of  me  and  of  my 
words  in  this  adulterous  and  sinful  generation :  of 
him  shall  the  Son  of  man  be  ashamed,'  <fec.Mar.nii.  38. 
Hence  it  follows  that  Christ  will  be  ashamed  of 
some;  but  why  not  ashamed  of  others?  It  is 
not  because  their  cause  is  good,  but  because  they 
are  kept  from  denying  of  him  professedly ;  where- 
fore, for  such  he  will  force  himself,  and  will  set 
his  face  like  a  flint,  and  will,  without  shame, 
own,  plead,  and  improve  his  interest  with  God  fur 
them,  even  for  them  whose  cause  is  so  horribly 
bad  and  gross  that  themselves  do  blush  while 
they  think  thereof.  But  what  will  not  love  do  ? 
what  will  not  love  bear  with  ?  and  what  will  not 
love  suffer  ?  Of  all  the  offices  of  Jesus  Christ,  I 
think  this  trieth  him  as  much  as  any  !  True,  his 
offering  himself  in  sacrifice  tried  him  greatly,  but 
that  was  but  for  awhile ;  his  grappling,  as  a  cap- 
tain, with  the  curse,  death,  and  hell,  tried  him 
much,  but  that  also  was  but  for  a  while ;  but  this 
office  of  being  an  Advocate,  though  it  mceteth  not 
with  such  sudden  depths  of  trouble,  yet  what  it 
wants  in  shortness  it  may  meet  with  in  length  of 
time.  I  know  Christ,  being  raised  from  the  dead, 
dies  no  more ;  yet  he  has  not  left  off,  though  in 
heaven,  to  do  some  works  of  service  for  his  saints 
on  earth ;  for  there  he  pleads  as  an  Advocate  or 
lawyer  for  his  people.  lie.  viii.  1,  2.  And  let  it  be  that 
he  has  no  cause  of  shame  when  he  standeth  thus 
up  to  plead  for  so  vile  a  wretch  as  I,  who  have  so 
vilely  sinned,  yet  I  have  cause  to  think  that  well 
he  may,  and  to  hold  my  hands  before  my  face  for 
shame,  and  to  be  confounded  with  shame,  while  he, 
to  fetch  me  oft'  from  condemnation  for  my  trans- 
gressions, sets  his  face  like  a  flint  to  plead  for  me 
with  God,  and  against  my  accuser.  But  thu.s 
much  for  the  seventh  privilege  that  they  have  by 
Christ  who  have  him  for  their  Advocate. 

Eighth  Privilege.  Another  privilege  that  they  have 
who  have  Jesus  Christ  to  be  their  Advocate  is  this. 
He  is  always  ready,  always  in  court,  always  with 
the  judge,  then  and  there  to  oppose,  if  our  accuser 
comes,  and  to  plead  against  him  what  is  pleadable 
for  his  children.     And  this  the  text  implies  where 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


ISl 


it  saitli,  'We  have  an  Advocate  with  the  Father,' 
al'.vays  with  the  Father.  Some  lawyers,  though 
tliey  are  otherwise  able  and  shrewd,  yet  not  being 
always  in  court  and  ready,  do  suffer  their  poor 
clients  to  be  baffled  and  nonsuited*  by  their  adver- 
sary; yea,  it  so  comes  to  pass  because  of  this 
neglect,  that  a  judgment  is  got  out  against  them 
for  whom  they  have  undertaken  to  plead,  to  their 
great  perplexitj"-  and  damage :  but  no  such  oppor- 
tunity can  Satan  have  of  our  Advocate,  for  he  is 
with  the  Father,  always  with  the  Father ;  as  to  be 
a  Priest,  so  to  be  an  Advocate — '  We  have  an 
Advocate  with  the  Father. '  It  is  said  of  the  priests, 
they  wait  at  the  altar,  and  that  they  give  attend- 
ance there,  i  Co.  ix.  is ;  also  of  the  magistrate,  that 
as  to  his  office,  he  should  attend  '  continually  on 
this  ver}-  thing.'  Ro.  xiii.  6.  And  as  these,  so  Christ, 
as  to  his  ofHce  of  an  Advocate,  attends  continually 
upon  that  office  with  his  Father,  '  We  have  an 
Advocate  with  the  Father,'  always  with  the  Father. 
And  truly  such  an  Advocate  becomes  the  children 
of  God,  because  of  the  vigilancy  of  their  enemy ; 
for  it  is  said  of  him,  that  '  he  accuseth  us  day  and 
night, '  so  iniAveariedly  doth  he  both  seek  and  pur- 
sue our  destruction.  Re.  .xii.  lo.  But  behold  how  we 
are  provided  for  him — '  We  have  an  Advocate  with 
with  the  Father.'  If  he  come  a-days,  our  Advocate 
is  with  the  Father;  if  he  come  a-nights,  our  Advo- 
cate is  with  the  Father.!  Thus,  then,  is  our 
Advocate  ready  to  put  check  to  Satan,  come  he 
when  he  will  or  can,  to  accuse  us  to  the  Father. 
Wherefore  these  two  texts  are  greatly  to  be  minded, 
one  of  them,  for  that  it  shows  us  the  restlessness 
of  our  enemy,  the  other,  for  that  it  shows  us  the 
diligence  of  our  Advocate. 

That,  also,  in  the  Hebrews  shows  us  the  careful- 
ness of  our  Advocate,  where  it  saith.  He  is  gone 
'into  heaven  itself,  now  to  appear  in  the  presence 
of  God  for  us.'  He.  EC.  21.  Now,  just  the  time  pre- 
sent ;  NOW,  the  time  always  present ;  NOW,  let 
Satan  come  when  he  will !  Nor  is  it  to  be  omitted 
that  this  word  that  thus  specifies  the  time,  the 
present  time,  doth  also  conclude  it  to  be  that  time 
in  which  we  are  imperfect  in  grace,  in  which  we 
have  many  failings,  in  which  we  are  tempted  and 
accused  of  the  devil  to  God ;  this  is  the  time,  and 
in  it,  and  every  whit  of  it,  he  now  appeareth  in  the 
presence  of  God  for  us.  Oh,  the  diligence  of  our 
enemy;  oh,  the  diligence  of  our  friend! — the  one 
against  us,  the  other  for  us,  and  that  continually — 
'  If  any  man  sin,  Ave  have  an  Advocate  with  the 
Father,  Jesus  Christ  tlie  righteous.'  This,  then, 
that  Jesus  Christ  is  always  an  Advocate  with  the 
Father  for  us,  and  so  continually  ready  to  put  a 

*  '  Nonsuit ; '  the  giving  up  a  suit  upon  the  discovery  of 
Bome  fatal  error  or  delect  in  the  cause. — Ed. 

i  There  is  no  night  in  heaven ;  it  is  one  eternal  day ;  no  need 
of  rest  or  sleep.  Christ  ever  livetli  to  make  intercession  for 
us. — Ed. 


check  to  every  accusation  that  Satan  brings  into 
the  presence  of  God  against  us,  is  another  of  the 
privileges  that  they  have,  who  have  Jesus  Christ 
for  their  Advocate. 

Ninth  Privilege.  Another  privilege  that  they  have 
who  have  Jesus  Christ  to  be  their  Advocate  is  this, 
he  is  such  an  one  that  will  not,  by  bribes,  by  flat- 
tery, nor  fair  pretences,  be  turned  aside  from  pur- 
suing of  his  client's  business.  This  was  the  fault 
of  lawyers  in  old  time,  that  they  would  wrest  judg- 
ment for  a  bribe.  Hence  the  Holy  One  complained, 
that  a  bribe  did  use  to  blind  the  eyes  of  the  wise, 
and  pervert  the  judgment  of  the  righteous,  i  Sa.  xii.  3. 

Am.  V.  12.  De.  ivi.  19. 

There  are  three  things  in  judgment  that  a  lawyer 
must  take  heed  of — one  is  the  nature  of  tlie  offence, 
the  other  is  tlie  meaning  and  intendment  of  the 
law-makers,  and  a  third  is  to  plead  tor  them  in 
danger,  without  respect  to  affection  or  reward  ;  and 
this  is  the  excellency  of  our  Advocate,  he  will  not, 
cannot  be  biased  to  turn  aside  from  doing  judg- 
ment. And  this  the  apostle  intendeth  when  he 
calieth  our  Advocate  'Jesus  Christ  the  righteous.' 
'We  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous  ; '  or,  as  another  prophet  calls 
him,  to  wit,  '  The  just  Lord — one  that  will  not  do 
iniquity' — that  is,  no  unrighteousness  in  judgment. 
Zep.  iii.  5.  He  will  not  be  provoked  to  do  it,  neither 
by  the  continual  solicitations  of  thine  enemy ;  nor 
by  thy  continual  provocations  wherewith,  by  reason 
of  thy  infirm  condition,  thou  dost  often  tempt  him 
to  do  it.  And  remember  that  thy  Advocate  pleads 
by  the  new  covenant,  and  thine  adversary  accuses 
by  the  old ;  and  again,  remember  that  the  new 
covenant  is  better  and  more  richly  provided  with 
grounds  of  pleading  for  our  pardon  and  salvation, 
than  the  old  can  be  with  grounds  for  a  charge  to 
be  brought  in  by  the  devil  against  us,  suppose  our 
sin  be  never  so  heinous.  It  is  a  better  covenant, 
established  upon  better  promises. 

Now,  put  these  two  together — namel}',  that  Jesus 
Christis  righteous,  and  will  not  swerve  in  judgment ; 
also,  that  he  pleads  for  us  by  the  new  law,  with 
which  Satan  hath  nothing  to  do,  nor,  had  he,  can 
he  by  it  bring  in  a  plea  against  us,  because  that 
law,  in  the  very  body  of  it,  consists  in  free  pro- 
mises of  giving  grace  unto  us,  and  of  an  everlast- 
ing forgiveness  of  our  sin.  Je.  xxxi.  31—34.  £ze.  xxxvi.  'js— 3u. 
He.  viii.  8-13.  0  children,  your  Advocate  will  stick  to 
the  law,  to  the  new  law,  to  the  new  and  everlasting 
covenant,  and  will  not  admit  that  anything  should 
be  pleaded  by  our  foe  that  is  inconsistent  with  the 
promise  of  the  gift  of  grace,  and  of  the  remission  of 
all  sin.  This,  therefore,  is  another  privilege  that 
they  are  made  partakers  of  who  have  Jesus  Chri.st 
to  be  their  Advocate.  He  is  just,  he  is  righteous, 
he  is  'Jesus  Christ  the  righteous;'  he  will  not  be 
turned  aside  to  judge  awry,  either  of  the  crime  or 
the  law,  for  favour  or  atiection.     Nor  is  there  any 


]82 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


eiii  but  what  is  pardonable  committed  by  those  that 
liave  chosen  Jesus  Christ  to  be  their  Advocate. 

Tenth  Privilege.  Another  privilege  that  they  have 
who  have  Jesus  Christ  to  be  their  Advocate,  is  this, 
the  Father  has  made  him,  even  him  that  is  thine 
Advocate,  the  umpire  and  judge  in  all  matters  that 
have,  do,  or  shall  fall  out  betwixt  him  and  us.  Mark 
tliis  well ;  for  when  the  judge  himself,  before  whom 
I  am  accused,  shall  make  mine  Advocate,  the  judge 
of  the  nature  of  the  crime  for  which  I  am  accused, 
and  of  matter  of  law  by  which  I  am  accused — to 
wit,  whether  it  is  in  force  against  me  to  condemna- 
tion, or  whether  by  the  law  of  grace  1  am  set  free, 
especially  sincemyAdvocatehas  espoused  my  cause, 
promised  me  deliverance,  and  pleaded  my  right  to 
the  state  of  eternal  life — must  it  not  go  well  with 
me?  Yes,  verily.  The  judge,  then,  making  thine 
Advocate  the  judge,  for  he  'hath  committed  all 
judgment  unto  the  Son,'  hath  done  it  also  for  thy 
sake  who  hast  chosen  him  to  be  thine  Advocate. 
Jn.  V.  22.  It  was  a  great  thing  that  happened  to 
Israel  when  Joseph  was  become  their  advocate,  and 
when  Pharaoh  had  made  him  a  judge.  '  Thou,' 
says  he,  '  shalt  be  over  my  house,  and  according 
unto  thy  word  shall  all  my  people  be  ruled.  See, 
I  have  set  thee  over  all  the  laud  of  Egypt  -  and 
without  thee  shall  no  man  lift  up  his  hand  or  foot 
in  all  the  land  of  Egypt  -  only  in  the  throne  will 
I  be  greater  than  thou. '  Ge.  xii.  40,  44.  Joseph  in  this 
was  a  type  of  Christ,  and  his  government  here  of 
the  government  of  Christ  for  his  church.  Kings 
seldom  make  a  man's  judge  his  advocate;  they 
seldom  leave  the  issue  of  the  whole  affair  to  the 
arbitration  of  the  poor  man's  lawyer;  but  when 
they  do,  methinks  it  should  even  go  to  the  heart's 
desire  of  the  client  whose  the  advocate  is,  especially 
when,  as  I  said  before,  the  cause  of  the  client  is 
become  the  concern  of  the  advocate,  and  that  they 
are  both  wrapt  up  in  the  self-same  interest ;  yea, 
when  the  judge  himself  also  is  therein  concerned  ; 
and  yet  thus  it  is  with  that  soul  who  has  Jesus 
Christ  for  his  Advocate.  What  sayest  thou,  poor 
heart,  to  this?  The  judge — to  wit,  the  God  of 
heaven,  has  made  thy  Advocate,  arbitrator  in  thy 
business;  he  is  to  judge;  God  has  referred  the 
mutter  to  him,  and  he  has  a  concern  in  thy  concern, 
an  interest  in  thy  good  speed.  Christian  man, 
dost  thou  hear?  Thou  hast  put  thy  cause  into  the 
liand  of  Jesus  Christ,  and  hast  chosen  him  to  be 
thine  Advocate  to  plead  for  thee  before  God  and 
iigainst  thy  adversary ;  and  God  has  referred  the 
judgment  of  that  n)attcr  to  thy  Advocate,  so  that 
he  has  power  to  determine  the  matter.  I  know 
Satan  is  not  pleased  with  this.  He  had  rather 
things  should  have  been  referred  to  himself,  and 
then  woe  had  been  to  the  child  of  God;  but,  I  say, 
God  has  referred  the  business  to  Jesus  Christ,  has 
made  him  umpire  and  judge  in  thine  affair.  Art 
thou  also  wiUing  that  he  should  decide  the  matter  ? 


Canst  thou  say  unto  him  as  David,  *  Judge  me,  0 
God,  and  plead  my  cause?'  ra.  xiiii.  i.  Oh,  the  care 
of  God  towards  his  people,  and  the  desire  of  their 
welfare !  lie  has  provided  them  an  Advocate,  and 
he  has  referred  all  causes  and  things  that  may  by 
Satan  be  objected  and  brought  in  against  us,  to  the 
judgment  and  sentence  of  Christ  our  Advocate. 
But  to  come  to  a  conclusion  for  this;  and  therefore, 
Eleveiith  Privilege.  The  advantage  that  he  has 
that  has  the  Lord  Jesus  for  his  Advocate  is  very 
great.  Thy  Advocate  has  the  cause,  has  the  law, 
has  the  judge,  has  the  purse,  and  so  consequently 
has  all  that  is  requisite  for  an  Advocate  to  have, 
since  together  with  these  he  has  heart,  he  has 
wisdom,  he  has  courage,  and  loves  to  make  the 
best  improvement  of  his  advantages  for  the  benefit 
of  his  client ;  and  that  which  adds  to  all  is,  he  can 
prove  the  debt  paid,  about  which  Satan  makes  such 
ado — a  price  given  for  the  ransom  of  my  soul  and 
for  the  pardon  of  my  sins.  Lavryers  do  use  to 
make  a  great  matter  of  it,  when  they  can  prove, 
that  that  very  debt  is  paid  for  which  their  client  is 
sued  at  law.  Now  this  Christ  Jesus  himself  is 
witness  to ;  yea,  he  himself  has  paid  it,  and  that 
out  of  his  own  purse,  for  us,  with  his  own  hands, 
before  and  upon  the  mercy-seat,  according  as  the 
law  requireth.  Le.  xvi.  13-15.  lie.  is.  11—24.  What  then 
can  accrue  to  our  enemy?  or  what  advantage  can 
he  get  by  his  thus  vexing  and  troubling  the  children 
of  the  Most  High  ?  Certainly  nothing,  but,  as  has 
been  said  already,  to  be  cast  down ;  for  the  king- 
dom of  our  God,  which  is  a  kingdom  of  grace,  and 
the  power  of  his  Christ  will  prevail.  Samson's 
power  lay  in  his  hair,  but  Christ's  power,  his  power 
to  deliver  us  from  the  accusation  and  charge  of 
Satan,  lieth  in  the  worth  of  his  undertakings.  And 
hence  it  is  said  again,  '  And  they  overcame  him  by 
the  blood  of  the  Lamb,'  and  he  was  cast  out  and 
down.  Re.  xii.  10—12.  And  thus  much  for  the  privileges 
that  those  are  made  partakers  of,  who  have  Jesus 
Christ  to  be  their  Advocate. 

[the  necessity  of  having  CHRIST  FOR  OCR 
ADVOCATE.] 

Fifthly,  I  come  now  to  the  fifth  thing,  which  is, 
to  shcno  you  loliat  necessity  there  is  tJwl  Christ  should 
be  our  Advocate. 

That  Christ  should  be  a  Priest  to  offer  sacrifice, 

a  King  to  rule,  and  a  Prophet  to  teach,  all  seeing 

men  acknowledge  is  of  necessity;  but  that  he  should 

be  an  Advocate,  a  pleader  for  his  people,  few  sec 

the  reason  of  it.     But  he  is  an  Advocate,  and  as  an 

Advocate  has  a  work  and  employ  distinct  from  his 

I  priestly,  kingly,  or  prophetical  offices.     John  says, 

,  '  He  is  our  Advocate,'  and  signifieth  also  the  nature 

of  his  work  as  such,  in  that  very  place  where  he 

'  asserteth  his  office  ;  as  also  I  have  showed  you  in 

J  that  which  goes  before.   But  having  already  showed 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


183 


you  the  nature,  I  will  now  show  you  the  necessity 
of  this  office. 

First.  It  is  necessary  for  the  more  full  and  ample 
vindication  of  the  justice  of  God  against  all  the 
cavils  of  the  infernal  spirits.  Christ  died  on  earth 
to  declare  the  justice  of  God  to  men  in  his  justify- 
ing the  ungodly.  God  standeth  upon  the  vindica- 
tion of  his  justice,  as  well  as  upon  the  act  thereof. 
Hence  the  Holy  Ghost,  hy  the  prophets  and  apostles, 
so  largely  disputeth  for  the  vindication  thereof, 
while  it  asserteth  the  reality  of  the  pardon  of  sin, 
the  justification  of  the  unworthy,  and  their  glorifi- 
cation with  God.  Ro.  Hi.  21.  Is.,  Je.,  Mai.  Ro.  iii.,  iv.,  viii. 
Ga.  iii.,  iv.  I  say,  while  it  disputeth  the  justness  of 
this  high  act  of  God  against  the  cavils  of  implacable 
sinners.  Now  the  prophets  and  apostles,  in  those 
disputes  by  which  they  seek  to  vindicate  the  justice 
of  God  in  the  salvation  ol  sinners,  are  not  only 
ministers  ot  God  to  us,  but  advocates  for  him;  since, 
as  Elihu  has  it,  they  '  speak  on  God's  behalf,'  or, 
as  the  margin  has  it,  '  I  will  show  thee  that  there 
are  yet  words  for  God,'  words  to  be  spoken  and 
pleaded  against  his  ene;nies  for  the  justification  of 
his  actions.  Job  .xixvi.  2.  Now,  as  it  is  necessary  that 
there  should  be  advocates  fur  God  on  earth  to  plead 
lor  his  justice  and  holiness,  while  he  saveth  sinners, 
against  the  cavils  of  an  ungodly  people,  so  it  is 
necessary  that  there  should  be  an  Advocate  also  in 
heaven,  that  may  there  vindicate  the  same  justice 
and  holiness  of  God  from  all  those  charges  that  the 
fallen  angels  are  apt  to  charge  it  with,  while  it  con- 
senteth  that  we,  though  ungodly,  should  be  saved. 

That  the  fallen  angels  are  bold  enough  to  charge 
God  to  his  face  with  unjustness  of  language,  is  evi- 
dent in  the  1st  and  2nd  of  Job;  and  that  they 
should  not  be  as  bold  to  charge  him  with  unjust- 
ness of  actions,  nothing  can  be  showed  to  the  con- 
trary. Further,  that  God  seeks  to  clear  himself  of 
this  unjust  charge  of  Satan  is  as  manifest;  for  all 
the  troubles  of  his  servant  Job  were  chiefly  for  that 
purpose.  And  why  he  should  have  one  also  in 
lieaven  to  plead  for  the  justness  of  his  doing  in  the 
forgiveness  and  salvation  of  sinners  appears  also  as 
necessary,  even  because  there  is  one,  even  an  Ad- 
vocate with  the  Fatlicr,  or  on  the  Father's  side, 
seeking  to  vindicate  his  justice,  while  he  pleadeth 
with  him  for  us,  against  the  devil  and  his  objec- 
tions. God  is  wonderfully  pleased  with  his  design  in 
saving  of  sinners ;  it  pleases  him  at  the  heart.  And 
since  he  also  is  infinitely  just,  there  is  need  that  an 
Advocate  should  be  appointed  to  show  how,  in  a  way 
of  justice  as  well  as  mercy,  a  sinner  may  be  saved. 

The  good  angels  did  not  at  first  see  so  far  into 
the  mysteries  of  the  gospel  of  the  grace  of  God,  but 
that  they  needed  further  light  therein  for  the  vin- 
dication of  their  Lord  as  servants.  Wherefore  they 
yet  did  pry  and  look  narrowly  into  it  further,  and 
also  bowed  their  heads  and  hearts  to  learn  yet  more, 
by  the  church,  of  '  the  manilold  wisdom  of  God.' 


1  Pe.  i.  12.  E]).  iii.  0, 10.  And  if  the  standing  angels  were 
not  yet,  to  the  utmost,  perfect  in  the  knowledge  of 
this  my.stery,  and  yet  surely  they  must  know  more 
thereof  than  those  that  fell  could  do,  no  wonder  if 
tliose  devils,  whose  enmity  could  not  but  animate 
their  ignorance,  made,  and  do  make,  their  cavils 
against  justice,  insinuating  that  it  is  not  impartial 
and  exact,  because  it,  as  it  is  just,  justificth  the 
ungodly. 

That  Satan  will  quarrel  with  God  1  have  showed 
you,  and  that  he  will  also  dispute  against  his  works 
with  the  holy  angels,  is  more  than  intimated  by  the 
apostle  Jude,  ver.  9,  and  why  not  quarrel  with,  and  ac- 
cuse the  justice  of  God  as  unrighteous,  for  consent- 
ing to  the  salvation  of  sinners,  since  his  best  quali- 
fications are  most  profound  and  prodigious  attempts 
to  dethrone  the  Lord  God  of  his  power  and  glory. 

Nay,  all  this  is  evident,  since  'we  have  an  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteou.s.' 
And  again,  I  say,  it  is  evident  that  one  part  of  his 
work  as  an  Advocate,  is  to  vindicate  the  justice  of 
God  while  he  pleadeth  for  our  salvation,  because  he 
pleadeth  a  propitiation ;  for  a  propitiation  respects 
God  as  well  as  us ;  the  appeasing  his  wrath,  and 
the  reconciling  of  his  justice  to  us,  as  well  as  the 
redeeming  us  from  death  and  hell ;  yea,  it  tlierefore 
doth  the  one,  because  it  doth  the  other.  Now,  if 
Christ,  as  an  Advocate,  pleadeth  a  propitiation  with 
God,  for  whose  conviction  doth  he  plead  it?  Not 
for  God's ;  for  he  has  ordained  it,  allows  it,  and 
gloriously  acquiesces  therein,  because  he  knows  the 
whole  virtue  thereof.  It  is  therefore  for  the  con- 
viction of  the  fallen  angels,  and  for  the  confounding 
of  all  those  cavils  that  can  be  invented  and  objected 
against  our  salvation  by  those  most  subtle  and 
envious  ones.     But, 

Second.  There  is  matter  of  law  to  be  objected, 
and  that  both  against  God  and  us ;  at  least,  there 
seems  to  be  so,  because  of  the  sanction  that  God 
has  put  upon  the  law,  and  also  because  we  have 
sinned  against  it. 

God  has  said,  '  In  the  day  thou  catest  thereof, 
thou  shalt  surely  die  ;'  and,  'the  soul  that  sinneth, 
it  shall  die. '  God  also  standeth  still  upon  the  vui- 
dication  of  his  justice,  he  also  saveth  sinners.  Now, 
in  comes  our  accuser,  and  chargeth  us  of  sin,  of 
being  guilty  of  sin,  because  we  have  transgressed 
the  law.  God  also  will  not  be  put  out  of  his  way, 
or  steps  of  grace,  to  save  us ;  also  he  will  say,  he 
is  just  and  righteous  still.  Ay,  but  these  are  but 
say-so's.  How  shall  this  be  proved  ?  Why,  now, 
here  is  room  for  an  advocate  that  can  plead  to 
matter  of  law,  that  can  preserve  the  sanction  of  the 
law  in  the  salvation  of  the  sinner — '  He  will  mag- 
nify the  law,  and  make  it  honourable.'  is.  xiii.  21. 
The  margin  saith,  *  and  make  him  honourable'* — 

*  The  marginal  readings  wliifh  are  found  in  our  vcncrahlo 
version  of  the  Bible  are  very  interesting,  botli  to  the  nnlearued 
and  to  the  seholor.     They  often  tiu-ow  a  li^'ht  upou  the  Strip- 


184 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


that  is,  he  shall  save  the  sinner,  and  preserve  the 
holiness  of  the  law,  and  the  honour  of  his  God. 
Eut  who  is  tliis  that  can  do  this  ?  *  It  is  the  ser- 
vant of  God,'  saith  the  prophet,  vcr.  i,  is,  'the  Lord, 
a  man  of  war.'  But  how  can  this  be  done  by  him  ? 
The  answer  is.  It  shall  be  done,  *  for  God  is  well 
pleased  for  his  righteousness'  sake  ;'  for  it  is  by  that 
he  mai'iiilies  the  law,  and  makes  his  Father  honour- 
;;ljle — that  is,  he,  as  a  public  person,  comes  into  the 
world  under  the  law,  fulfils  it,  and  having  so  done, 
he  o-ives  that  righteousness  away,  for  he,  as  to  his 
own  person,  never  had  need  thereof;  1  say,  he  gives 
that  righteousness  to  those  that  have  need,  to  those 
that  have  none  of  their  own,  that  righteousness 
might  be  imputed  to  them.  This  righteousness, 
then,  he  presenteth  to  God  for  us,  and  God,  for  this 
righteousness'  sake,  is  well  pleased  that  we  should 
be  saved,  and  for  it  can  save  us,  and  secure  his 
honour,  and  preserve  the  law  in  its  sanction.  And 
this  Christ  pleadeth  against  Satan  as  an  Advocate 
with  the  Father  for  us ;  by  which  he  vindicates 
his  Father's  justice,  holdeth  the  child  of  God, 
notwithstanding  his  sins,  in  a  state  of  justifica- 
tion, and  utterly  overthrowetli  and  confoundeth 
the  devil. 

For  Christ,  in  pleading  thus,  appeals  to  the  law 
itself,  if  he  has  not  done  it  justice,  saying,  '  Most 
mighty  law,  what  command  of  thine  have  I  notful- 
lilled?  what  demand  of  thine  have  I  not  fully  an- 
swered? where  is  that  jot  or  tittle  of  the  law  that 
is  able  to  object  against  my  doings  for  want  of  satis- 
faction?' Here  the  law  is  mute;  it  speaketh  not 
one  word  by  way  of  tlie  least  complaint,  but  rather 
testifies  of  this  righteousness  that  it  is  good  and 
holy.  Ko.  ill.  22,  23;  v.  15-19.  Now,  then,  since  Christ 
did  this  as  a  public  person,  it  follows  that  others 
must  be  justified  thereby ;  for  that  was  the  end  and 
reason  of  Christ's  taking  on  him  to  do  the  righte- 
ousness of  the  law.  Nor  can  the  law  object  against 
the  equity  of  this  dispensation  oi  heaven;  for  why 
might  not  that  God,  who  gave  the  law  his  being  and 
his  sanction,  dispose  as  he  pleases  of  the  righteous- 
ness which  it  commendeth?  Besides,  if  men  be 
made  righteous,  they  are  so ;  and  if  by  a  righteous- 
ness which  the  law  commendeth,  how  can  fault  be 
found  with  them  by  the  law  ?  Nay,  it  is  '  witnessed 
by  the  law  and  the  prophets,'  who  consent  that  it 
should  be  unto  all,  and  upon  all  them  that  believe, 
for  their  justification.  Ro.  iii  20,  21. 

And  that  the  mighty  God  suflercth  the  prince  of 
the  devils  to  do  with  the  law  what  he  can,  against 
this  most  wholesome  and  godly  doctrine;  it  is  to 
show  the  truth,  goodness,  and  ])crmanency  thereof ; 
fur  this  is  as  who  should  say.  Devil,  do  thy  worst  I 
When  the  law  is  in  the  hand  of  an  easy  pleader, 
though  the  cause  that  he  pleadeth  be  good,  a  crafty 


ture.     For'aiid  make  liim  honouraLle,'  see  Bisliop  Patrick 
tiuJ  Dr.  (Jill's  aiiuolalious. — Ed. 


opposer  may  overthrow  the  right ;  but  here  is  the 
salvation  of  the  children  in  debate,  whether  it  can 
stand  with  law  and  justice  ;  the  opposer  of  this  is 
the  devil,  his  argument  against  it  is  the  law  ;  he 
that  defends  the  doctrine  is  Christ  the  Advocate, 
who,  in  his  plea,  must  justify  the  justice  of  God, 
defend  the  holiness  of  the  law,  and  save  the  sinner 
from  all  the  arguments,  pleas,  stops,  and  demurs 
that  Satan  is  able  to  put  in  against  it.  And  this 
he  must  do  fairly,  righteously,  simply,  pleading  the 
voice  of  the  self-same  law  for  the  justification  of 
what  he  standeth  for,  which  Satan  pleads  against 
it ;  for  though  it  is  by  the  new  law  that  our  salva- 
tion comes,  yet  by  the  old  law  is  the  new  law  ap- 
proved of  and  the  way  of  salvation  thereby  by  it 
consented  to. 

This  shows,  therefore,  that  Christ  is  not  ashamed 
to  own  the  way  of  our  justification  and  salvation, 
no,  not  before  men  and  devils.  It  shows  also  that 
he  is  resolved  to  dispute  and  plead  for  the  same, 
though  the  devil  himself  shall  oppose  it.  And  since 
our  adversary  pretends  a  plea  in  law  against  it,  it 
is  meet  that  there  should  be  an  open  hearing  before 
the  Judge  of  all  about  it  ;  but,  forasmuch  as  Ave 
neither  can  nor  dare  appear  to  plead  for  ourselves, 
our  good  God  has  thought  fit  we  should  do  it  by  an 
advocate :  '  We  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous.'  This,  therefore,  is  the 
second  thing  that  shows  the  need  that  we  have  of 
an  Advocate — to  wit,  our  adversary  pretends  that 
he  has  a  plea  in  law  against  us,  and  that  by  law  we 
should  be  otherwise  disposed  of  than  to  be  made 
possessors  of  the  heavenly  kingdom.      But, 

Third.  There  are  many  things  relating  to  tho 
promise,  to  our  life,  and  to  the  threatenings,  that 
minister  matter  of  question  and  doubt,  and  give 
the  advantage  of  objections  unto  him  that  so  eagerly 
desireth  to  be  putting  in  cavils  against  our  salva- 
tion, all  which  it  hath  pleased  God  to  repel  by 
Jesus  Christ  our  Advocate. 

1.  There  are  many  things  relating  to  the  pro- 
mises, as  to  the  largeness  and  straitness  of  words, 
as  to  the  freeness  and  conditionality  of  them,  which 
we  are  not  able  so  well  to  understand ;  and,  there- 
fore, when  Satan  dealeth  with  us  about  them,  we 
quickly  fall  to  the  ground  before  him  ;  we  often  con- 
clude that  the  words  of  the  promise  are  too  narrow 
and  strait  to  comprehend  us  ;  we  also  think,  verily, 
that  the  conditions  of  some  promises  do  utterly  shut 
us  out  from  hope  of  justification  and  life;  but  our 
Advocate,  who  is  for  us  with  the  Father,  he  is  better 
acquainted  with,  and  learned  in,  this  law  than  to  be 
battled  out  with  a  bold  word  or  two,  or  with  a  subtle 
piece  of  hellish  sophistication,  is.  1.  i.  lie  knows 
the  true  purport,  intent,  meaning,  and  sense  of 
every  promise,  and  piece  of  promise  that  is  in  the 
whole  Bible,  and  can  tell  how  to  plead  it  for  advan- 
tage against  our  accuser,  and  doth  so.  And  I 
gather  it  not  only  from  his  contest  with  Satan  for 


THE  WORK  OF  JESUS  CIJKIST  AS  AN  ADVOCATE. 


I8c 


Josliua,  Zee.  iii.,  and  from  liis  conflict  with  liim  in  the 
wilderness,  Mat.  iv.,  and  in  heaven,  Ke.  x\v.,  but  also 
from  the  practice  of  Satan's  emissaries  here;  for 
•what  his  angels  do,  that  doth  he.     Now  there  is 
here  nothing  more  apparent  than  that  the  instru- 
ments of  Satan  do  plead  against  the  church,  from 
the  pretended  intricacy,  ambiguity,  and  difficulty  of 
the  promise  ;  whence  T  gather,  so  doth  Satan  before 
the  tribunal  of  God  ;  but  there  we  have  one  to  match 
him  ;  '  we  have  an  Advocate  with  the  Father,'  that 
knows  law  and  judgment  better  than  Satan,  and 
statute    and    commandment    better   than   all    his 
angels;  and  by  the  verdict  of  our  Advocate,  all  the 
Avords,  and  limits,  and  extensions  of  words,  with  all 
conditions  of  the  promises,  are  expounded  and  ap- 
plied!    And  hence  it  is  that  it  sometimes  so  falleth 
out  that  the  very  promise  we  have  thought  could 
not  reach  us,  to  comfort  us  by  any  means,  has  at 
another  time  swallowed  us  up  Avith  joy  unspeakable, 
Christ,  the  true  Prophet,  has  the  right  understand- 
ing of  the  Word  as  an  Advocate,  has  pleaded  it 
before  God  against  Satan,  and  having  overcome 
him  at  the  common  law,  he  hath  sent  to  let  us  know 
it  by  his  good  Spirit,  to  our  comfort,  and  the  con- 
fusion of  our  enemy.     Again, 

2.  There  are  many  things  relating  to  our  lives 
that  minister  to  our  accuser  occasions  of  many 
objections  against  our  salvation ;  for,  besides  our 
daily  infirmities,  there  are  in  our  lives  gross  sins, 
many  horrible  backslidings  ;  also  we  ofttimes  suck 
and  drink  in  many  abominable  errors  and  deceitful 
opinions,  of  all  which  Satan  accuseth  us  before  the 
judgment  seat  of  God,  and  pleadeth  hard  that  we 
may  be  damned  for  ever  for  them.  Besides,  some 
of  these  things  are  done  afterlight  received, against 
present  convictions  and  dissuasions  to  the  contrary, 
against  solemn  engagements  to  amendment,  when 
the  bonds  of  love  were  upon  us.  Je.  u.  20.  These  are 
crying  sins  ;  they  have  a  loud  voice  in  themselves 
against  us,  and  give  to  Satan  great  advantage  and 
boldness  to  sue  for  our  destruction  before  the  bar 
01  God  ;  nor  doth  he  want  skill  to  aggravate  and  to 
comment  profoundly  upon  all  occasions  and  circum- 
stances that  did  attend  us  in  these  our  miscarriages 
— to  wit,  that  we  did  it  Avithout  a  cause,  also,  when 
we  had,  had  we  had  grace  to  have  used  them,  many 
things  to  have  helped  us  against  stich  sins,  and  to 
have  kept  us  clean  and  upright.  '  There  is  also  a 
sin  unto  death,'  1  Jn.  v.  ic,  and  he  can  tell  how  to 
labour,  by  argument  and  sleight  of  speech,  to  malce 
our  transgressions,  not  only  to  border  upon,  but  to 
appear  in  the  hue,  shape,  and  figure  of  that,  and 
thereto  make  his  objection  against  our  solvation. 
He  often  argueth  thus  Avith  us,  and  fasteneth  the 
Aveight  of  his  reasons  upon  our  consciences,  to  the 
almost  utter  destruction  of  us,  and  the  bringing  of 
us  down  to  the  gates  of  despair  and  utter  destruc- 
tion ;  the  same  sins,  Avith  their  aggravating  circum- 
stances, as  I  said,  he  pleadeth  against  us  at  the  bar 
VOL.  1. 


of  God.  But  there  he  meeteth  Avith  Jesus  Christ, 
our  Lord  and  Advocate,  who  entereth  his  plea 
against  him,  unravels  all  his  reasons  and  arguments 
against  us,  and  shows  the  guile  and  falsehood  of 
them.  He  also  pleadeth  as  to  the  nature  of  sin,  as 
also  to  all  those  high  aggravations,  and  proveth  that 
neither  the  sin  in  itself,  nor  yet  as  joined  with  all  its 
advantageous  circumstances,  can  be  the  sin  unto 
death,  Coi.  u.  19,  because  Ave  hold  the  head,  and  have 
not  'made  shipAvreck  of  faith,'  1  tl  i.  19,  but  still, 
as  David  and  Solomon,  Ave  confess,  and  are  sorry 
for  our  sins.  Thus,  though  Ave  seem,  through  our 
falls,  to  come  short  of  the  promise,  Avith  Peter, 
He.  iv.  3,  and  leave  our  transgressions  as  stumbliu"- 
blocks  to  the  Avorld,  Avith  Solomon,  and  minister 
occasion  of  a  question  of  our  salvation  amonf>-  the 
godly,  yet  our  Advocate  fetches  us  off  before  God, 
and  Ave  shall  be  found  safe  and  in  heaven  at  last, 
by  them  in  the  next  Avorld,  Avho  were  afraid  they 
had  lost  us  in  this. 

But  all  these  points  must  be  managed  by  Christ 
for  us,  against  Satan,  as  a  lawyer,  an  advocate, 
Avho  to  that  end  now  appears  in  the  presence  of 
God  for  us,  and  Avisely  handleth  the  very  crisis  of 
the  Avord,  and  of  the  failings  of  his  people,  together 
Avith  all  those  nice  and  critical  juggles  by  which  our 
adversary  laboureth  to  bring  us  down,  to  the 
confusion  of  his  face. 

3.  There  are  also  the  threatenings  that  are 
annexed  to  the  gospel,  and  they  fall  now  under 
our  consideration.  They  are  of  two  sorts — such 
as  respect  those  Avho  altogether  neglect  and  reject 
the  gospel,  or  those  that  profess  it,  yet  fall  iu  or 
from  the  profession  thereof. 

The  first  sort  of  threatening  cannot  be  pleaded 
against  the  professors  of  the  gospel  as  against  those 
that  ncA'er  professed  it ;  Avherefore  he  betaketh 
himself  to  manao-e  those  threatenings  against  us 
that  belong  to  those  that  have  professed,  and  that 
have  fallen  from  it.  Ps.  cix.  e.  Joshua  fell  in  it.  Ze. 
iii.  1,  2.  Judas  fell  from  it,  and  the  accuser  stands 
at  the  right  hand  of  them  before  the  judgment  of 
God,  to  resist  them,  by  pleading  the  threatenings 
against  them — to  Avit,  that  God's  soul  should  have 
no  pleasure  in  them.  '  If  any  man  draw  back,  my 
soul  shall  have  no  pleasure  iu  him.'  Here  is  a  plea 
for  Satan,  both  agamst  the  one  and  the  other ;  they 
are  both  apostatized,  both  draAvn  back,  and  ho  is 
subtle  enough  to  manage  it. 

Ay,  but  Satan,  here  is  also  matter  sufficient  for 
a  plea  for  our  Advocate  against  thee,  forasmuch  as 
the  next  Avords  distinguish  betwixt  drawing  back, 
and  draAving  back  '  unto  perdition  ;'  every  one  tliat 
draws  back,  doth  not  draw  back  unto  perdition. 
He.  X.  38,  39.  Some  of  them  draw  back  from,  and 
some  in  the  profession  of,  the  gospel,  Judas  drew 
back  /rom,  and  Peter  in  the  profession  of  hi* 
faith ;  wherefore  Judas  peri.^hes,  but  Peter  turna 
acain,  because  Judas  drew  back  unto  perdition,  but 


186 


THE  WORK  OF  JESl/S  CHRIST  AS  AN  ADVOCATE. 


Peter  yet  believed  to  the  saving  of  the  soul.*  Nor 
doth  Jesus  Christ,  when  he  sees  it  is  to  no  boot,  at 
any  time  step  in  to  endeavour  to  save  the  soul. 
"Wliercfore,  as  for  Judas,  for  his  backsliding  from 
tlic  faitli,  Christ  turns  him  up  to  Satan,  and  leaveth 
him  in  his  hand,  saying,  '  When  he  shall  be  judged, 
let  him  be  condemned :  and  let  his  prayer  become 
sin.'  Ps.  cix.  7.  But  he  will  not  serve  Peter  so — '  The 
Lord  will  not  leave  him  in  his  hand,  nor  condemn 
him  when  he  is  judged.'  Ps.  xxxvii.  33.  He  will  pray 
for  him  before,  and  plead  for  him  after,  he  hath 
been  in  the  temptation,  and  so  secure  him,  by  virtue 
of  his  advocation,  from  the  sting  and  lash  of  the 
threatening  that  is  made  against  final  apostacy. 
But, 

Fourth.  The  necessity  of  the  Advocate's  ofHce  in 
Jesus  Christ  appears  plainly  in  this — to  plead  about 
the  judg-ments,  distresses,  afflictions,  and  troubles 
that  we  meet  withal  in  this  life  for  our  sins.  For 
though,  by  virtue  of  this  office,  Christ  fully  takes 
us  otf  from  the  condemnation  that  the  unbelievers 
go  down  to  for  their  sins,  yet  he  doth  not  thereby 
exempt  us  from  temporal  punishments,  for  we  see 
and  feel  that  they  daily  overtake  us ;  but  for  the 
proportioning  of  the  punishment,  or  affliction  for 
transgression,  seeing  that  comes  under  the  sentence 
of  the  law,  it  is  fit  that  we  should  have  an  Advocate 
that  understands  both  law  and  judgment,  to  plead 
for  equal  distribution  of  chastisement,  according, 
I  say,  to  the  law  of  grace ;  and  this  the  Lord 
Jesus  doth. 

Suppose  a  man  for  transgression  be  indicted  at 
the  assizes ;  his  adversary  is  full  of  malice,  and 
woidd  have  him  punished  sorely,  beyond  what  by 
the  law  is  provided  for  such  oflence  ;  and  he  pleads 
that  the  judge  will  so  afflict  and  punish  as  he  in  his 
malicious  mind  desireth.  But  the  man  has  an 
advocate  there,  and  he  enters  his  plea  against  the 
cruelty  of  his  client's  accuser,  saying.  My  lord,  it 
cannot  be  as  our  enemy  would  have  it ;  the  punish- 
ment for  these  transgressions  is  prescribed  by  that 
law  that  we  here  ground  our  plea  upon ;  nor  may  it 
be  declined  to  satisfy  his  envy  ;  we  stand  here 
upon  matters  of  law,  and  appeal  to  the  law.  And 
this  is  the  work  of  our  Advocate  in  heaven. 
Punishments  for  the  sin  of  the  cliildren  come  not 
headlong,  not  without  measure,  as  our  accuser 
would  have  them,  nor  yet  as  they  fall  upon  those 
who  have  none  to  plead  their  cause. t  Hath  he 
smote  the  children  according  to  the  stroke  where- 
with he  hath  smitten  others  ?  No ;  '  in  measure 
wlien  it   shoutcth  forth,'  or  seeks  to  exceed  due 


*  To  draw  back  from,  or  in,  our  dependence  upon  Christ 
for  salvation,  is  a  distinction  wliich  every  duspairini;;  backslider 
shoidd  strive  to  understand.  The  lotid  abaudonment  of 
Christianity  is  perdition,  wiiile  lie  wlio  is  overcome  of  evil  may 
yet  repent  to  the  salvation  of  the  soul. — Ed. 

t  'Like  as  a  father  jjitietii  his  children,  so  the  Lord  piticth 
them  that  fear  him.'  He  punishes  but  to  restore  theiu  iu  lus 
owu  time  to  the  paths  of  peace. — Lu. 


bounds,  '  thou  Milt  debate  with  it:  he  stayeth  lug 
rough  wind  in  the  day  of  the  east  wind.'  is.  xivii.  8. 
*  Thou  wilt  debate  with  it,'  inquiring  and  reasoning 
by  the  law,  whether  the  shootings  forth  of  the 
affliction  (now  going  out  for  the  offence  committed) 
be  not  too  strong,  too  heavy,  too  hot,  and  of  too 
long  a  time  admitted  to  distress  and  break  the 
spirit  of  this  Christian ;  and  if  it  be,  he  applies 
himself  to  the  rule  to  measure  it  by,  he  fetches 
forth  his  plumb  line,  and  sets  it  in  the  midst  of  his 
people,  Am.  lii.  8.  Is.  xxviii.  7,  and  lays  righteousness 
to  that,  and  will  not  suffer  it  to  go  further ;  but 
according  to  the  quality  of  the  transgression,  and 
according  to  the  tenns,  bounds,  limits,  and  mea- 
sures wliich  the  law  of  grace  admits,  so  shall  the 
punishment  be.  Satan  often  saith  of  us  when  we 
have  sinned,  as  Abishai  said  of  Shimei  after  he 
had  cursed  David,  Shall  not  this  man  die  for  this? 
2Sa.  xix.  21.  But  Jesus,  our  Advocate,  answers  as 
David,  What  have  I  to  do  with  thee,  0  Satan? 
Thou  this  day  art  an  enemy  to  me;  thou  seek  est 
for  a  punishment  for  the  transgressions  of  my 
people  above  what  is  allotted  to  them  by  the  law 
of  grace,  under  which  they  are,  and  beyond  what 
their  relation  that  they  stand  in  to  my  Father  and 
myself  will  admit.  W^herefore,  as  Advocate,  he 
pleadeth  against  Satan  when  he  brings  in  against 
us  a  charge  for  sins  committed,  for  the  regidating 
of  punishments,  both  as  to  the  nature,  degree,  and 
continuation  of  punishment ;  and  this  is  the  reason 
why,  when  we  are  judged,  we  are  not  condemned, 
but  chastened,  '  that  we  should  not  be  condemned 
with  the  world.'  i  Co.  xi.  32.  Hence  king  David  says, 
the  Lord  liath  not  given  him  over  to  the  will  of  his 
enemy.  Ps.  xxvU.  12.  And  again,  '  The  Lord  hath 
chastened  me  sore ;  but  he  hath  not  given  me  over 
unto  death.'  Ps.  cxviii.  I8.  Satan's  plea  was,  that  the 
Lord  would  give  David  over  to  his  will,  and  to  the 
tyranny  of  death.  No,  says  our  Advocate,  that 
must  not  be ;  to  do  so  would  be  an  affront  to  the 
covenant  under  which  grace  has  put  them ;  that 
would  be  to  deal  with  them  by  a  covenant  of  works, 
under  which  they  are  not.  There  is  a  rod  for  chil- 
dren ;  and  stripes  for  those  of  them  that  transgress. 
This  rod  is  in  the  hand  of  a  Father,  and  must  be 
used  according  to  the  law  of  that  relation,  not  for 
the  destruction,  but  correction  of  the  children ;  not 
to  satisfy  the  rage  of  Satan,  but  to  vindicate  the 
holiness  of  my  Father ;  not  to  drive  them  further 
from,  but  to  bring  them  nearer  to  their  God.  But, 
Fifth.  The  necessity  of  the  advocateship  of 
Jesus  Christ  is  also  manifest  iu  this,  for  that  there 
is  need  of  one  to  plead  the  efficacy  of  old  titles  to 
our  eternal  inheritance,  when  our  interest  there- 
unto seems  questionable  by  reason  of  new  trans- 
gressions. That  God's  people  may,  by  their  new 
and  repeated  sins,  as  to  reason  at  least,  endanger 
their  interest  in  the  eternal  inheritance,  is  manifest 
i  by  such  groanings  of  theirs  as  these — '  Why  dost 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


187 


thou  cast  me  off?'  Ps.  xHii.  2.  '  Cast  me  not  away 
from  thy  presence. '  Ps.  u.  11.  And,  '  0  God,  why 
hast  thou  cast  us  off  for  ever  ?'  Ps.  kxiv.  1.  Yet  1 
find  in  the  book  of  Leviticus,  that  though  any  of 
the  chiklren  of  Israel  should  have  sold,  mortgaged, 
or  made  away  with  their  inheritance,  they  did  not 
thereby  utterly  make  void  their  title  to  an  interest 
therein,  but  it  should  again  return  to  them,  and 
they  again  enjoy  the  possession  of  it,  in  the  year  of 
jubilee.  In  the  year  of  jubilee,  saith  God,  you  shall 
return  every  man  to  his  possession;  'the  land  shall 
not  be  sold  for  ever,'  nor  be  quite  cut  off,  '  for  the 
land  is  mine ;  for  ye  are  strangers  and  sojourners 
with  me.  And  in  all  the  land  of  your  possession, 
ye  shall  grant  a  redemption  for  the  land.'  Le.  ixv. 
23,  21. 

The  man  in  Israel  that,  by  waxing  poor,  did  sell 
his  land  in  Canaan,  was  surely  a  type  of  the  Chris- 
tian who,  by  sin  and  decays  in  grace,  has  forfeited 
his  place  and  inheritance  in  heaven ;   but  as  the 
ceremonial    law  provided    that  the  poor  man  in 
Canaan  should  not,  by  his  poverty,  lose  his  portion 
in  Canaan  for  ever,  but  that  it  should  return  to  him 
in  the  year  of  jubilee  ;  so  the  law  of  grace  has  pro- 
vided that  the  children  shall  not,  for  their  sin,  lose 
their  inheritance  in  heaven  for  ever,  but  that  it  shall 
return  to  them  in  the  world  to  come.  1  Co.  xi.  32.*  All 
therefore  that  happeneth  in  this  case  is,  they  may 
live  without  the  comfort  of  it  here,  as  he  that  had 
sold  his  house  in  Canaan  might  live  without  the 
enjoyment  of  it  till  the  jubilee.     They  may  also 
seem  to  come  short  of  it  when  they  die,  as  he  in 
Canaan  did  that  deceased  before  the  year  of  jubilee ; 
but  as  certainly  as  he  that  died  in  Canaan  before 
the  jubilee  did  yet  receive  again  his  inheritance  by 
the  hand  of  his  relative  survivor  when  the  jubilee 
came,  so  certainly  shall  he  that  dieth,  and  that 
seemeth  in  his  dying  to  come  short  of  the  celestial 
inheritance  now,  be  yet  admitted,   at  his   rising 
again,  to  the  repossession  of  his  old  inheritance  at 
the  day  of  judgment.     But  now  here  is  room  for 
a  caviller  to  object,  and  to  plead  against  the  chil- 
dren,  saying.  They  have  forfeited   their  part   of 
paradise  by  their  sin ;  what  right,  then,  shall  they 
have  to  the  kingdom   of  heaven?     Now  let  the 
Lord  stand  up  to  plead,  for  he  is  Advocate  for  the 
children ;   yea,  let  them  plead  the   sufficiency  of 
their  first  title  to  the  kingdom,  and  that  it  is  not 
their  doings  can  sell  the  land  for  ever.    The  reason 
why  the  children  of  Israel  could  not  sell  the  land 
for  ever  was,  because  the  Lord,  their  head,  reserved 
to  himself  a  right  therein — 'The  land  shall  not  be 
sold  for  ever,  for  the  land  is  mine.'     Suppose  two 
or  three  children  have  a  lawful  title  to  such  an 
estate,  but  they  are  all  profuse  and  prodigal,  and 

*  How  full  of  sweet  consolation  is  this  spiritual  exposition 
of  the  Levitical  law.  It  was  a  type  or  shadow  of  good  things 
which  were  to  come.  Banyan  possessed  a  heavenly  store  of 
these  apt  illustrations. — Eu. 


there  is  a  brother  also  that  has  by  law  a  chief  right 
to  the  same  estate :  this  brother  may  hinder  tlio 
estate  from  being  sold  for  ever,  because  it  is  his 
inheritance,  and  lie  may,  when  the  limited  time  that 
his  brethren  had  sold  their  share  therein  is  out,  if 
he  will,  restore  it  to  them  again.  And  in  the  mean- 
time, if  any  that  are  unjust  should  go  about  utterly 
and  for  ever  to  deprive  his  brethren,  he  may  stand 
up  and  plead  for  them  ;  That  in  law  the  land  cannot 
be  sold  for  ever,  for  that  it  is  his  as  well  as  tlicirs, 
he  being  resolved  not  to  part  with  his  right.  0  my 
brethren !  Christ  will  not  part  with  his  riglit  of  the 
inheritance  unto  which  you  are  also  born ;  your 
profuseness  and  prodigality  shall  not  make  him  let 
go  his  hold  that  he  hath  for  you  of  heaven ;  nor 
can  you,  according  to  law,  sell  the  land  for  ever, 
since  it  is  his,  and  he  hath  the  principal  and  chief 
title  thereto.  This  also  gives  him  ground  to  stand 
up  to  plead  for  you  against  all  those  that  would 
hold  the  kingdom  from  you  for  ever ;  for  let  Satan 
say  what  he  can  against  you,  yet  Christ  can  say, 
'The  land  is  mine,'  and  consequently  that  his 
brethren  could  not  sell  it. 

Yes,  says  Satan,  if  the  inheritance  be  divided. 
0  but,  says  Christ,  the  land  is  undivided  ;  no 
man  has  his  part  set  out  and  turned  over  to  him- 
self; besides,  my  brethren  yet  are  under  age,  and 
I  am  made  their  guardian  ;  they  have  not  power  to 
sell  the  land  for  ever ;  the  land  is  mine ;  also  my 
Father  has  made  me  feoffee  in  trust  for  my  brethren, 
that  they  may  have  what  is  allotted  them  when  they 
are  all  come  to  a  perfect  man,  *  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ. '  Ep.  iv.  13,    And 
not  before,  and  I  ^vill  reserve  it  for  them  till  then ; 
and  thus  to  do  is  the  will  of  my  Father,  the  law  of 
the  Judge,  and  also  my  unchangeable  resolution. 
And  what  can  Satan  say  against  this  plea?     Can 
he  prove  that  Christ  has  no  interest  in  the  saints' 
inheritance?     Can  he  prove  that  we  are  at  age,  or 
that  our  several  parts  of  the  heavenly  house  are 
already  delivered  into  our  own  power  ?     And  if  he 
goes  about  to  do  this,  is  not  the  law  of  the  land 
against  him?     Doth  it  not  say  that  our  Advocate 
is°'  Lord  of  all,'  Ac.  x.  3g,  that  the  kingdom  is  Christ's, 
that  it  is  laid  up  in  heaven  for  us,  Ep.  v.  5.  Coi.  i.  5 ; 
yea,  that  the  '  inheritance  which  is  incorruptil)le, 
undefiled,  and  that  fadeth  not  away,  is  reserved  in 
heaven  for  us,  who  are  kept  by  the  power  of  God, 
through  faith  unto  salvation.'  1  Pe.  i.  4,  5.      Thus 
therefore  is  our  heavenly  inheritance  made  good  by 
our  Advocate  against  the  thwartings  and  brang- 
lino-st  of  the  devil ;  nor  can  our  new  sins  make  it 
inralid,  but  it  abideth  safe  to  us  at  last,  notwith- 
standing our  weaknesses;  tliough,   if  we  sin,  wo 
may  have  but  little  comfort  of  it,  or  but  little  of  it.^ 
present  profits,  while  we  live  in  this  present  world. 

t  '  Branglings  ;'   noisy  quarrels  or  squabbles.     '  The  ]my- 
nieut  of  tithes  is  subject  to  many  brangles.'—Sivift.     It  is  iio>f 
:  obsolete,  and  is  substituted  by  i-rangliHgs.—hu. 


1! 


THE  WOrvK  OF  JESUS  CHRIST  AS  AN  ADVOCATil. 


A  spendthrift,  though  he  loses  not  liis  title,  may 
yet  lose  the  present  benefit,  but  the  principal  will 
come  again  at  last ;  for  '  we  have  an  Advocate  with 
the  Father,  Jesus  Christ  the  righteous.' 

Sixth.  The  necessity  of  the  advocateship  of  Jesus 
Christ  for  us  further  ap])ear3  in  this — to  wit,  for 
that  our  evidences,  Avhich  declare  that  we  have  a 
right  to  the  eternal  inheritance,  are  often  out  of  our 
(iwn  hand,  yea,  and  also  sometimes  kept  long  from 
us,  the  which  we  come  not  at  the  sight  or  comfurt 
of  again  but  by  our  Advocate,  especially  when  our 
evidences  are  taken  from  us,  because  of  a  present 
forfeiture  of  this  inheritance  to  God  by  this  or  that 
most  foul  offence.  Evidences,  when  they  are  thus 
taken  away,  as  in  David's  case  they  were,  Ps.  li.  12, 
why  then  they  are  in  our  God's  hand,  laid  up,  I  say, 
from  the  sight  of  them  to  whom  they  belong,  till 
they  even  forget  the  contents  thereof.  2  Pe.  i.  5-9.* 

Now  when  writings  and  evidences  are  out  of  the 
hand  of  the  owners,  and  laid  up  in  the  court,  where 
in  justice  they  ought  to  be  kept,  they  are  not  ordi- 
narily got  thence  again  but  by  the  help  of  a  lawyer 
— an  Advocate.  Thus  it  is  with  the  children  of 
God.  We  do  often  forfeit  our  interest  in  eternal 
life,  but  the  mercy  is,  the  forfeit  falls  into  the  hand 
of  God,  not  of  the  law  nor  of  Satan,  wherefore  he 
taketh  away  also  our  evidences,  if  not  all,  yet  some 
of  them,  as  he  saith — '  I  have  taken  away  my  peace 
from  this  people,  even  loving-kindness  and  mercies.' 
Je.  ivi.  5.  This  he  took  from  David,  and  he  entreats 
i'or  the  restoration  of  it,  saying,  '  Restore  unto  me 
the  joy  of  thy  salvation,  and  uphold  me  with  thy 
free  Spirit.'  1  Ch.  ivii.  13.  Ps.  U.  12.  And,  '  Lord,  turn 
us  again,  cause  thy  face  to  shine,  and  we  shall  be 
saved. '  Ps.  Uxx.  3,  7, 19. 

Satan  now  also  hath  an  opportunity  to  plead 
against  us,  and  to  help  forward  the  affliction,  as 
his  servants  did  of  old,  when  God  was  but  a  little 
angry,  Zee.  i.  15;  but  Jesus  Christ  our  Advocate  is 
ready  to  appear  against  him,  and  to  send  us  from 
heaven  our  old  evidences  again,  or  to  signify  to  us 
that  they  are  yet  good  and  authentic,  and  cannot 
be  gainsaid.  'Gabriel,'  saith  he,  'make  this  man 
to  understand  the  vision.'  Da.  viii.  16.  And  again, 
saith  he  to  another,  'Run,  speak  to  this  young  man, 
saying,  Jerusalem  shall  be  inhabited  as  towns 
without  walls.'  Zec.  u.  4.  Jerusalem  had  been  in 
captivity,  had  lost  many  evidences  of  God's  favour 
and  love  by  reason  of  her  sin,  and  her  enemy  stepped 
in  to  augment  her  sin  and  sorrow ;  but  there  was 
a  man  [the  angel  of  the  Lord]  '  among  the  myrtle 
trees  '  that  were  in  the  bottom  that  did  prevail  with 
God  to  say,  I  am  rcturnt'd  to  Jerusalem  with  mer- 
cies ;  and  then  commands  it  to  be  proclaimed  that 
his  '  cities  through  prosperity  shall  yet  be  spread 
abroad.'  Zcc.  i.  ii-n.     Thus,  by  virtue  of  our  Advo- 

*  The  poor  backsliJcr  'is  blind  and  cannot  see  afar  off;' 
this  does  not  affect  his  title,  but  is  fatal  to  any  present  pro- 
kpect  of  the  eiijoymeut  of  his  iuheritauce. — Ed. 


cate,  we  are  either  made  to  receive  our  old  evi- 
dences for  heaven  again,  or  else  are  made  to  under- 
stand that  they  yet  are  good,  and  stand  valid  in 
the  court  of  heaven  ;  nor  can  they  be  made  ineffect- 
ual, but  shall  abide  the  test  at  last,  because  our 
Advocate  is  also  concerned  in  the  inheritance  of  the 
saints  in  light.  Christians  know  what  it  is  to  lose 
their  evidences  for  heaven,  and  to  receive  them 
again,  or  to  hear  that  they  hold  their  title  by  them; 
but  perhaps  they  know  not  how  they  come  at  this 
privilege ;  therefore  the  apostle  tells  them  '  they 
have  an  Advocate  ;'  and  that  by  him,  as  Advocate, 
they  enjoy  all  these  advantages  is  manifest,  because 
his  Advocate's  office  is  appointed  for  our  help  when 
we  sin — that  is,  commit  sins  that  are  great  and 
heinous — '  If  any  man  sin,  we  have  an  Advocate. 't 
By  him  the  justice  of  God  is  vindicated,  the  law 
answered,  the  threatenings  tiiken  off,  the  measure 
of  affliction  that  for  sin  we  undergo  determined, 
our  titles  to  eternal  life  preserved,  and  our  comfort 
of  them  restored,  notwithstanding  the  wit,  and  rage, 
and  envy  of  hell.  So,  then,  Christ  gave  himself 
for  us  as  a  priest,  died  for  us  as  a  sacrifice,  but 
pleadeth  justice  and  righteousness  in  a  way  of  ju.s- 
tice  and  righteousness ;  for  such  is  his  sacrifice, 
for  our  salvation  from  the  death  that  is  due  to  our 
foul  or  high  transgressions — as  an  Advocate.  Thus 
have  I  given  you  thus  far,  an  account  of  the  nature, 
end,  and  necessity  of  the  Advocateship  of  Jesus 
Christ,  and  should  now  come  to  the  use  and  appli- 
cation, only  I  must  first  remove  an  objection  or  two. 

[objections  removed.] 

Sixthly,  [I  now  come  to  answer  some  objec- 
tions.] 

First  Objection.  But  what  need  all  these  ofllices  of 
Jesus  Christ?  or,  what  need  you  trouble  us  with 
these  nice  distinctions?  It  is  enough  for  us  to 
believe  in  Christ  in  the  general,  without  considering 
him  under  this  and  that  office. 

Answer.  The  wisdom  of  God  is  not  to  be  charged 
with  needless  doing  when  it  giveth  to  Jesus  Christ 
such  variety  of  ofiices,  and  calleth  him  to  so  many 
sundry  employments  for  us;  they  are  all  thought 
necessary  by  heaven,  and  therefore  should  not  be 
counted  superfluous  by  earth.  And  to  put  a  ques- 
tion upon  thy  objection — What  is  a  sacrifice  without 
a  priest,  and  wliat  is  a  priest  without  a  sacrifice  ? 
And  the  same  I  say  of  his  Advocate's  ofliee — What 
is  an  advocate  without  the  exercise  of  his  office  ? 
and  what  need  ol  an  Advocate's  office  to  be  exer- 
cised, if  Christ,  as  sacrifice  and  Priest,  was  thought 
sufficient  by  God?  Each  of  these  offices  is  sufii- 
cient  for  the  perfecting  the  work  for  which  it  is 
designed  ;  but  they  are  not  all  designed  for  the 


+  Every  sin,  however  comparatively  small,  drives  us  to  the 
mediation  of  Christ,  but  it  is  under  a  sense  of  grcat  sius  tii-.it 
we  feel  how  precious  he  is  as  an  Advocate. — Eu. 


THE  -WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


1S9 


so1f->ame  particular  tliino;.  Christ  as  sacrifice 
(iffei'ctli  not  liimself ;  it  is  Christ  as  Priest  does  that. 
Christ  as  Priest  dieth  not  for  our  sins  ;  it  is  Christ 
as  sacrifice  does  so.  Again,  Clirist  as  a  sacrifice 
and  a  Priest  limits  himself  to  those  two  employs, 
Init  as  an  Advocate  he  launches  out  into  a  third. 
And  since  these  are  not  confounded  in  heaven,  nor 
hy  the  Scriptures,  they  should  not  be  confounded 
in  our  apprehension,  nor  accounted  useless. 

It  is  not,  therefore,  enough  for  us  that  we  exer- 
cise our  thoughts  upon  Christ  in  an  indistinct  and 
general  way,  but  Ave  must  learn  to  know  him  in  all 
his  offices,  and  to  know  the  nature  of  his  oflfices 
also;  our  condition  requires  this,  it  requireth  it,  I 
say,  as  we  are  guilty  of  sin,  as  we  have  to  do  with 
God,  and  with  our  enemy  the  devil.  As  we  are 
guilty  of  sin,  so  we  need  a  sacrifice ;  and  as  we 
are  also  sinners,  we  need  one  perfect  to  present  our 
sacrifice  to  God  for  us.  We  have  need  also  of  him 
as  priest  to  present  our  persons  and  services  to  God. 
And  since  God  is  just,  and  upon  the  judgment  seat, 
and  since  also  we  are  subject  to  sin  grievously,  and 
again,  since  we  have  an  accuser  who  Avill  by  law 
plead  at  this  bar  of  God  our  sins  against  us,  to  the 
end  we  might  be  condemned,  we  have  need  of,  and 
also  '  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous.' 

Alas  !  how  many  of  God's  precious  people,  for 
want  of  a  distinct  knowledge  of  Christ  in  all  his 
offices,  are  at  this  day  sadly  bafl3ed  with  the  sophis- 
tications of  the  devil  ?  To  instance  no  more  than 
this  one  thing — when  they  have  committed  some 
heinous  sin  after  light  received,  how  are  they,  I 
say,  tossed  and  tumbled  and  distressed  with  many 
perplexities !  They  cannot  come  to  any  anchor  in 
this  their  troubled  sea ;  they  go  from  promise  to 
promise,  from  providence  to  providence,  from  this 
to  that  office  of  Jesus  Christ,  but  forget  that  he  is, 
or  else  understand  not  what  it  is  for  this  Lord  Jesus 
to  be  an  Advocate  for  them.  Hence  they  so  oft 
sink  under  the  fears  that  their  sin  is  unpardonable, 
and  that  therefore  their  condition  is  desperate ; 
whereas,  if  they  could  but  consider  that  Christ  is 
their  Advocate,  and  that  he  is  therefore  made  an 
Advocate  to  save  them  from  those  high  transgres- 
sions that  are  committed  by  them,  and  that  he  waits 
upon  this  office  continually  before  the  judgment 
seat  of  God,  they  would  conceive  relief,  and  be  made 
to  hold  up  their  head,  and  would  more  strongly 
twist  themselves  from  under  that  guilt  and  burden, 
those  ropes  and  cords  wherewith  by  their  ioUy  they 
luive  so  strongly  bound  themselves,  than  commonly 
they  have  done,  or  do. 

Secmid  Objection.  But  notwithstanding  what  you 
have  said,  this  sin  is  a  deadly  stick  in  my  way ;  it 
will  not  out  of  my  mind,  my  cause  being  bad,  but 
Christ  will  desert  me. 

Answer.  It  is  true,  sin  is,  and  will  be,  a  deadly 
stick  and  stop  to  iuith,  attempt  to  exercise  it  on  , 


Christ  as  considered  under  which  of  his  offices  or 
relations  you  will ;  and,  above  all,  the  sin  of  uube- 
lief  is  '  the  sin  that  doth  so,'  or  most  'easily  beset 
us.'  lie.  xii.  1,  2.  And  no  marvel,  for  it  never  acteth 
alone,  but  is  backed,  not  only  with  guilt  and  igno- 
rance, but  also  with  cai-nal  sense  and  reason.  IIo 
that  is  ignorant  of  this  knows  but  little  of  himself, 
or  what  believing  is.  He  that  undertakes  to  believe, 
sets  upon  the  hardest  task  that  ever  was  proposed 
to  man ;  not  because  the  things  imposed  upon  us 
are  unreasonable  or  unaccountable,  but  because  the 
heart  of  man,  the  more  true  anything  is,  the  more 
it  sticks  and  stumbles  thereat;  and,  says  Christ. 
'Because  I  toll  you  the  truth,  ye  believe  me  not.' 
Jn.  v-iii.  45.  Ilence  believing  is  called  labouriug, 
He.  iv.  11 ;  and  it  is  the  sorest  labour,  at  times  that 
any  man  can  take  in  hand,  because  assaulted  with 
the  greatest  oppositions  ;  but  believe  thou  must,  be 
the  labour  never  so  hard,  and  that  not  only  in  Christ 
in  a  general  way,  but  in  him  as  to  his  several  oflSces, 
and  to  this  of  his  being  an  Advocate  in  particular, 
else  some  sins  and  some  temptations  will  not,  iu 
their  guilt  or  vexatious  trouble,  easily  depart  from 
thy  conscience ;  no,  not  by  promise,  nor  by  thy 
attenjpts  to  apply  the  same  by  faith.  And  this  the 
text  insinuateth  by  its  setting  forth  of  Christ  as 
Advocate,  as  the  only  or  best  and  most  speedy  way 
of  relief  to  the  soul  in  certain  cases. 

There  is,  then,  an  order  that  thou  must  observe 
in  exercising  of  thy  soul  in  a  way  of  believing. 

1.  Thou  must  believe  unto  justification  in  gen- 
eral ;  and  for  this  thou  must  direct  thy  soul  to 
the  Lord  Christ  as  he  is  a  sacrifice  for  sin ;  and 
as  a  Priest  offering  that  sacrifice,  so  as  a  sacri- 
fice thou  shalt  see  him  appeasing  Divine  displea- 
sure for  thy  sin,  and  as  a  Priest  spreading  the  skirt 
of  his  garment  over  thee,  for  the  covering  of  thy 
nakedness ;  thus  being  clothed,  thou  shalt  not  be 
found  naked. 

2.  This,  when  thou  hast  done  as  well  as  thou 
canst,  thou  must,  in  the  next  place,  keep  thine 
eye  upon  the  Lord  Christ  as  improving,  as  Priest 
in  heaven,  the  sacrifice  which  he  offered  on  earth 
for  the  continuing  thee  in  a  state  of  justification  in 
thy  lifetime,  notwithstanding  those  common  infirm- 
ities that  attend  thee,  and  to  which  thou  art 
incident  in  all  thy  holy  services  or  best  perform- 
ances. Ro.  V.  10.  Ex.  x.xviii.  31-38.  For  therefore  is  he  a 
Priest  in  heaven,  and  by  his  sacrifices  interceding 
for  thee. 

3.  But  if  thy  foot  slippeth,  if  it  slippeth  greatly, 
then  know  thou  it  will  not  be  long  before  a  bill  bo 
in  heaven  preferred  against  thee  by  the  accuser  of 
the  brethren ;  wherefore  then  thou  must  have  re- 
course to  Christ  as  Advocate,  to  plead  before  God 
thy  judge  against  ihe  devil  thine  adversary  for 
thee. 

4.  And  as  to  the  badness  of  thy  cause,  let 
nothing  move  thee,  save  to  humility  and  self-abase. 


190 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


meat,  for  Clirist  is  gloriiied  by  bein.2;  concerned 
for  thee ;  yea,  the  angels  will  shout  aloud  to  sec 
him  bring  thee  off.  For  what  greater  glory  can 
wc  conceive  Christ  to  obtain  as  Advocate,  than  to 
brin"-  oif  his  people  when  they  have  sinned,  not- 
withstanding Satan  so  charging  of  them  fur  it  as 
he  doth  ? 

lie  gloried  when  he  was  going  to  the  cross  to 
die ;  he  went  up  with  a  shout  and  the  sound  of  a 
trumpet,  to  make  intercession  for  us ;  and  shall  we 
think  that  by  his  being  an  Advocate  he  receives  no 
additional  glory  ?  It  is  glory  to  him,  doubtless,  to 
bear  the  title  of  an  Advocate,  and  much  more  to 
plead  and  prosper  for  us  against  our  adversary,  as 
he  doth, 

5.  And,  I  say  again,  for  thee  to  think  that  Christ 
will  reject  thee  for  that  thy  cause  is  bad,  is  a  kind 
of  thinking  blasphemy  against  this  his  office  and  his 
Word ;  for  what  doth  such  a  man  but  side  Avith 
Satan,  while  Christ  is  pleading  against  him  ?  I  say, 
it  is  as  the  devil  would  have  it,  for  it  puts  strength 
into  his  plea  against  us,  by  increasing  our  sin  and 
wickedness.  But  shall  Christ  take  our  cause  in 
hand,  and  shall  we  doubt  of  good  success  ?  This  is 
to  count  Satan  stronger  than  Christ ;  and  that  he 
can  longer  abide  to  oppose,  than  Christ  can  to  plead 
for  us.  Wherefore,  away  with  it,  not  only  as  to  the 
notion,  but  also  as  to  the  heart  and  root  thereof. 
Oh!  when  shall  Jesus  Christ  our  Lord  be  honoured 
by  us  as  he  ought  ?  This  dastardly  heart  of  ours, 
when  shall  it  be  more  subdued  and  trodden  under 
foot  of  faith?  When  shall  Christ  ride  Lord,  and 
King,  and  Advocate,  upon  the  faith  of  his  people, 
as  he  should?  He  is  exalted  before  God,  before 
angels,  and  above  all  the  power  of  the  enemy  ; 
there  is  nothing  comes  behind  but  the  faith  of  his 
people. 

ndrd  Ohjedioii.  But  since  you  follow  the  meta- 
phor so  close,  I  will  suppose,  if  an  advocate  be 
entertained,  some  recompence  must  be  given  him. 
Ilis  fee — who  shall  pay  him  his  fee?  I  have 
nothing.  Could  I  do  anything  to  make  this  advo- 
cate part  of  amends,  I  could  think  I  might  have 
benefit  from  him ;  but  I  have  nothing.  What  say 
you  to  this  ?  * 

Answer.  Similitudes  must  not  be  strained  too  far; 
but  yet  I  have  an  answer  for  this  objection.  There 
is,  in  some  cases,  law  for  them  that  have  no  money ; 
ay,  law  and  lawyers  too  ;  and  this  is  called  a  suing 
iiij'orma2}Ciuperls;\  and  such  lawyers  are  appointed 


"  Wliat  can  we  render  to  the  Lord?  is  an  inquiry  perpetu- 
ally fostered  by  the  pride  tliat  clings  to  every  believer.  Tiie 
world,  and  all  things  in  it,  are  his  already.  Wc  must,  as  poor 
trembling  beggars,  '  take  the  cup  of  salvation  and  call  upon  the 
name  of  the  Lord,' — rely  upon  his  free  gift  of  a  full  salvation. 
All  must  be  done  for  us  gratis,  or  we  must  perish.  Yes,  proud 
sinner,  you  must  sue  as  a  pauper,  or  you  can  never  succeed. 
— Ei). 

t  In  the  form  of  a  pauper,  one  who  has  nothing  to  pay  with, 
Lut  xs  liriuj;  upon  alms. — Lo. 


by  authority  for  that  purpose.  Indeed,  I  know  not 
that  it  is  thus  in  every  nation,  but  it  is  sometimes 
so  with  us  in  England ;  and  this  is  the  way  alto- 
gether in  the  kingdom  of  heaven  before  the  bar  of 
God.  All  is  done  there  for  us  in  forma  paiipejisA 
on  free  cost ;  for  our  Advocate  or  lawyer  is  thereto 
designed  and  appointed  of  his  Father. 

Hence  Christ  is  said  to  plead  the  cause,  not  of 
the  rich  and  wealthy,  but  of  the  poor  and  needy ; 
not  of  those  that  have  many  friends,  but  of  the 
fatherless  and  widow ;  not  of  them  that  are  fat  and 
stronff,  but  of  those  under  sore  afflictions.  Pr.  x.™. 
22,  23 ;  xxiii.  10, 11 ;  xxxi.  9.  '  lie  shall  Stand  at  the  right 
hand  of  the  poor,  to  save  him  from  those  that  con- 
demn his  soul,'  or,  as  it  is  in  the  margin,  'from  the 
judges  of  his  soul.'  rs.  cix.  31.  This,  then,  is  the 
manner  of  Jesus  Christ  with  men ;  he  doth  freely 
what  he  doth,  not  for  price  nor  reward,  gpoke  of  Cyrus, 
« I  have  raised  him  up, '  says  God,  '  and  atypeofciuist. 
I  will  direct  all  his  ways ;  he  shall  build  my  city, 
and  he  shall  let  go  my  captives,  not  for  a  price  nor 
reward.'   is.  xiv.  13. 

This,  I  say,  is  the  manner  of  Jesus  Christ  with 
men  ;  he  pleads,  he  sues  informapau2oeris,\  gratis, 
and  of  mere  compassion ;  and  hence  it  is  that  you 
have  his  clients  give  him  thanks  ;  for  that  is  all  the 
poor  can  give.  '  I  will  greatly  praise  the  Lord 
with  my  mouth ;  yea,  I  will  praise  him  among  the 
multitude.  For  he  shall  stand  at  the  right  hand  of 
the  poor,  to  save  him  from  those  that  condemn  his 

soul. '    Ps.  CLX.  30,  31. 

They  know  but  little  that  talk  of  giving  to  Christ, 
except  they  mean  they  would  give  him  blessing  and 
praise.  He  bids  us  come  freely,  take  freely,  and 
tells  us  that  he  will  give  and  do  freely.  Re.  xxii.  17 ; 
xxi.  c.  Let  him  have  that  which  is  his  own — to 
wit,  thyself ;  for  thou  art  the  price  of  his  blood. 
David  speaks  very  strangely  of  giving  to  God  for 
mercy  bestowed  on  him ;  I  call  it  strangely,  because 
indeed  it  is  so  to  reason.  '  What,'  says  he,  'shall 
I  render  to  the  Lord  for  all  his  benefits?  I  will 
take  the  cup  of  salvation,  and  call  upon  the  name 
of  the  Lord '  for  more.  Fs.  cxvi.  12,  is.  God  has  no 
need  of  thy  gift,  nor  Christ  of  thy  bribe,  to  plead 
thy  cause ;  take  thankfully  Avhat  is  offered,  and 
call  for  more ;  that  is  the  best  giving  to  God.  God 
is  rich  enough ;  talk  not  then  of  giving,  but  of 
receiving,  for  thou  art  poor.  Be  not  too  high,  nor 
think  thyself  too  good  to  live  by  the  alms  of  heaven ; 
and  since  the  Lord  Jesus  is  willing  to  serve  thee 
freely,  and  to  maintain  thy  right  to  heaven  against 
thy  foe,  to  the  saving  of  thy  soul,  without  price  or 
reward,  '  let  the  peace  of  God  rule  in  your  hearts, 
to  the  which  also  ye  are  called,'  as  is  the  rest  of 
'  the  body,  and  be  ye  thankful. '  Col.  in.  15.  This,  then, 
is  the  privilege  of  a  Christian — '  We  have  an  Ad- 
vocate with  the  Father,  Jesus  Christ  the  righteous  ;' 
one  that  pleadeth  the  cause  of  his  people  against 
those  that  rise  up  against  them,  of  his  love,  pity. 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


191 


antl  mere  good-will.  Lord,  open  tlie  eyes  of  dark 
readers,  of  disconsolate  saints,  that  they  may  see 
who  is  for  them,  and  on  what  terms! 

FouHh  Ohjedion.  But  if  Christ  doth  once  begin 
to  plead  for  me,  and  shall  become  mine  Advocate, 
he  will  always  be  troubled  with  me,  unless  I  should, 
of  myself,  forsake  him  ;  for  I  am  ever  in  broils  and 
suits  of  law,  action  after  action  is  laid  upon  me, 
and  I  am  sometimes  ten  times  in  a  day  summoned 
to  answer  my  doings  before  God. 

Answer.  Christ  is  not  an  Advocate  to  plead  a 
cause  or  two ;  nor  to  deliver  the  godly  from  an 
accusation  or  two.  '  He  delivereth  Israel  out  of 
all  his  troubles, '  r-s.  xxt.  22.  2  Sa.  xxii.  28 ;  and  chooses 
to  be  an  Advocate  for  such ;  therefore,  the  godly 
of  old  did  use  to  make,  Irom  the  greatness  of  their 
troubles,  and  the  abundance  of  their  troublers,  an 
argument  to  the  Lord  Christ  to  send  and  lend 
them  help — '  Have  mercy  upon  me,'  saith  David  ; 
'  consider  my  trouble  ivhich  J  siiffer  of  them  that 
hate  me.'  Ps.  ix.  13.  And  again,  'Many  are  they 
that  rise  up  against  me  ;  many  there  he  which  say 
of  my  soul,  Tliereis  no  help  for  him  in  God.'  Ps.  Ui. 
1,  2.  Yea  the  troubles  of  this  man  were  so  many 
and  great,  that  his  enemies  began  to  triumph  over 
him,  saying,  'There  is  no  help  for  him  in  God.' 
]3ut  could  he  not  deliver  him,  or  did  the  Lord  for- 
sake him  ?  No,  no;  '  Thou  hast  smitten,'  saith 
he,  *  all  mine  enemies  upon  the  cheek  bone  ;  thou 
hast  broken  the  teeth  of  the  ungodly.'  And  as  he 
delivereth  them  from  their  troublers,  so  also  he 
pleadeth  all  their  causes;  '0  Lord,'  saith  the 
church,  *  thou  hast  pleaded  the  causes  of  my  soul ; 
thou  hast  redeemed  my  life.'  La.  iii.  58.  Mark, 
troubled  Christian,  thou  sayest  thou  hast  been 
arrested  ofttimes  in  a  day,  and  as  often  summoned 
to  appear  at  God's  bar,  there  to  answer  to  what 
shall  be  laid  to  thy  charge.  And  here,  for  thy 
encouragement,  thou  readest  that  the  church  hath 
an  Advocate  that  pleadeth  the  causes  of  her  soul ; 
that  is,  all  her  causes,  to  deliver  her.  He  knows 
that,  so  long  as  we  are  in  this  world,  we  are  sub- 
ject to  temptation  and  weakness,  and  through  them 
made  guilty  of  many  bad  things ;  wherefore,  he 
hath  prepared  himself  to  our  service,  and  to  abide 
with  the  Father,  an  Advocate  for  us.  As  Solomon 
saith  of  a  man  of  great  wrath,  so  it  may  be  said 
ot  a  man  of  great  weakness,  and  the  best  of  saints 
are  such — he  must  be  delivered  again  and  again, 
Fr.  xbc.  19;  yea,  '  many  a  time,'  saith  David,  '  did  he 
deliver  them,'  Ps.  cvi.  43;  to  wit,  more  than  once  or 
twice  ;  and  he  will  do  so  for  thee,  if  thou  entertain 
him  to  be  thine  Advocate.  Thou  talkest  of  leav- 
ing him,  but  then  whither  wilt  thou  go  ?  all  else 
are  vain  things,  things  that  cannot  profit ;  and  he 
will  not  forsake  his  people,  1  Sa.  xii.  20-23,  '  though 
their  land  be  filled  with  sin  against  the  Holy  One 
of  Israel.'  Je.  li.  5.  I  know  the  modest  saint  is  apt 
to  be  abashed  to  think  what  a  troublesome  one  he 


is,  and  Avhat  a  make-work  he  has  been  in  God's 
house  all  his  days;  and  let  him  be  filled  with  holy 
blushing ;  but  let  him  not  forsake  his  Advocate. 

[the  use  and  APPLICATION.] 

Seventhly,  Having  thus  spoken  to  these  ob- 
jections, let  us  now  come  to  make  some  use  of  the 
wliole.     And, 

Use  First.  I  would  exhort  the  children  to  con- 
sider the  dignity  that  God  hath  put  upon  Jesus 
Christ  their  Saviour  ;  for  by  how  much  God  hath 
called  his  Son  to  oifices  and  places  of  trust,  by  so 
much  he  hath  heaped  dignities  upon  him.  It  is 
said  ol  Mordecai,  that  he  was  next  to  the  king 
Ahasuerus.  And  what  then  ?  Why,  then  the 
greatness  of  Mordecai,  and  his  high  advance,  must 
be  Avritten  in  the  book  of  the  Chronicles  of  the 
kings  of  Media  and  Persia,  to  the  end  his  fame 
might  not  be  buried  nor  forgotten,  but  remembered 
and  talked  of  in  generations  to  come.  Est.  .t.  AMiy, 
my  brethren,  God  exalted  Jesus  of  Nazareth,  hath 
made  him  the  only  great  one,  having  given  him  a 
name  above  every  name — a  name,  did  I  say  ? — a 
name  and  glory  beyond  all  names,  and  above  all 
names,  as  doth  witness  both  his  being  set  above 
all,  and  the  many  offices  which  he  executeth  for 
God  on  behalf  of  his  people.  It  is  counted  no 
little  addition  to  honour  when  men  are  not  only 
made  near  to  the  king,  but  also  intrusted  with 
most,  if  not  almost  with  all  the  most  weighty  affairs 
of  the  kingdom.  Why,  this  is  the  dignity  of 
Christ ;  he  is,  it  is  true,  the  natural  Son  of  God, 
and  so  high,  and  one  that  abounds  with  honour, 
But  this  is  not  all;  God  has  conferred  upon  him, 
as  man,  all  the  most  mighty  honours  of  heaven ; 
he  hath  made  him  Lord  Mediator  betwixt  him  and 
the  world.  This  in  general.  And  particularly, 
he  hath  called  him  to  be  his  High  Priest  for  ever, 
and  hath  sworn  he  shall  not  be  changed  for  an- 
other. He.  vii.  21-24.  He  hath  accepted  of  his  offer- 
in"-  once  for  ever,  counting  that  there  is  wholly 
enough  in  what  he  did  once  '  to  perfect  for  ever 
them  that  are  sanctified  ;'  to  wit,  set  apart  to  glory. 

lie.  X.  11-14. 

He  is  Captain-general  of  all  the  forces  that  God 
hath  in  heaven  and  earth,  the  King  and  Com- 
mander of  his  people,  ch.  ix.  25,  28.  He  is  Lord  of 
all,  and  made  '  head  over  all  things  to  the  church,' 
and  is  our  Advocate  with  the  Father.  Ep.  i.  22.  0, 
the  exaltation  of  Jesus  Christ  I  Let  Christians, 
therefore,  in  the  first  place,  consider  this.  Nor 
can  it  be  but  profitable  to  them,  if  withal  they  con- 
sider that  all  this  trust  and  honom-  is  put  and  con- 
ferred upon  him  in  relation  to  the  advantage  and 
advancement  of  Christians.  If  Christians  do  but 
consider  the  nearness  that  is  betwixt  Christ  and 
thciu,  and,  withal,  consider  how  he  is  exalted,  it 
must  needs  be  matter  of  comfort  to  thorn.     He  is 


J93 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


my  flesh  ami  my  bone  tliat  is  exalted ;  he  is  my 
frictul  and  brotlicr  that  is  tluis  set  up  and  preferred. 
It  was  something  to  tlie  Jews  when  Mordecai  was 
exalted  to  honour  ;  they  had,  thereby,  ground  to 
rejoice  and  he  glad,  for  that  one  of  themselves  was 
made  lord-chief  by  the  king,  and  the  great  gover- 
nor of  the  land,  for  the  good  of  his  kindred.  True, 
when  a  man  tliinks  of  Christ  as  severed  from  him, 
he  sees  but  little  to  his  comfort  in  Christ's  exalta- 
tion ;  but  when  he  looks  upon  Christ,  and  can  say. 
My  Saviour,  my  Priest,  or  the  chief  Bishop  of  my 
soul,  then  he  will  see  much  in  his  being  thus  pro- 
moted to  honour.  Consider,  then,  of  the  glories 
to  which  God  has  exalted  our  Saviour,  in  that  he 
hath  made  him  so  high.  It  is  comely,  also,  when 
thou  spcakest  of  him,  that  thou  name  his  name 
with  some  additional  title,  thereby  to  call  thy  mind 
to  the  remembrance,  and  so  to  the  greater  rever- 
ence of  the  person  of  thy  Jesus;  as,  our  Lord 
Jesus,  our  Lord  and  Saviour  Jesus  Christ,  '  the 
Apostle  and  High  Priest  of  our  profession,  Christ 
Jesus.'  2  Pe.  ii.  20.  He.  iii  1,  <kc.  Men  write  themselves 
by  their  titles;  as,  John,  earl  of  such  a  place, 
Anthony,  earl  of  such  a  place,  Thomas,  lord,  &c. 
It  is  common,  also,  to  call  men  in  great  places  by 
their  titles  rather  than  by  their  names;  yea,  it 
also  pleaseth  such  great  ones  well ;  as,  My  lord 
high  chancellor  of  England,  My  lord  privy  seal, 
My  lord  high  admiral,  «kc.  And  thus  should 
Christians  make  mention  of  Jesus  Christ  our  Lord, 
adding  to  his  name  some  of  his  titles  of  honour ; 
especially  since  all  places  of  trust  and  titles  of 
honour  conferred  on  him  are  of  special  favour  to 
us.  I  did  use  to  be  much  taken  with  one  sect  of 
Christians ;  for  that  it  was  usually  their  way,  when 
they  made  mention  of  the  name  of  Jesus,  to  call 
him  'The  blessed  King  of  Glory.'  Christians 
should  do  thus  ;  it  would  do  them  good  ;  for  why 
doth  the  Holy  Ghost,  think  you,  give  him  all  these 
titles  but  that  we  should  call  him  by  them,  and  so 
make  mention  of  him  one  to  another ;  for  the  very 
calling  of  him  by  this  or  that  title,  or  name,  be- 
longing to  this  or  that  office  of  his,  giveth  us  occa- 
sion, not  only  to  think  of  him  as  exercising  that 
office,  but  to  inquire,  by  the  Word,  by  meditation, 
and  one  of  another,  what  there  is  in  that  office, 
and  what,  by  his  exercising  of  that,  the  Lord 
Jesus  i)rofiteth  his  chuicli. 

How  will  men  stand  for  that  honour  that,  by 
buperiors,  is  given  to  them,  expecting  and  using  all 
things;  to  wit,  actions  and  carriages,  so  as  that 
thereby  their  grandeur  nuiy  he  maintained ;  and 
saith  Christ,  '  Ye  call  me  Master  and  Lord:  and 
ye  say  well ;  for  so  I  am.'  jn.  xUi.  13.  Christ  Jesus 
our  Lord  would  have  us  exercise  ourselves  iu  the 
knowledge  of  his  glorious  offices  and  relative  titles, 
because  of  the  advantage  that  we  get  by  the  know- 
ledge of  them,  and  the  reverence  of,  and  love  to, 
him  that  they  beget  in  our  hearts.     '  That  disciple,' 


saith  the  text,  '  whom  Jesus  loved  saith  unto  Peter 
It  is  the  Lord.  Now  when  Simon  Peter  heart 
that  it  was  the  Lord,  he  girt  his  fisher's  coat  wik 
him  (for  he  was  naked),  and  did  cast  hmiself  intc 
the  sea.  And  the  other  disciples  came  in  a  littk 
ship : '  to  wit,  to  shore,  to  wait  upon  their  Lord 
Jn.  xxi.  The  very  naming  of  him  under  the  title  of 
Lord,  bowed  their  hearts  forthwith  to  come  with 
joint  readiness  to  wait  upon  him.  Let  this  also 
learn  us  to  distinguish  Christ's  offices  and  titles 
not  to  confound  them,  for  he  exerciseth  those  ofiices, 
and  beareth  those  titles,  for  great  reason,  and  to 
our  commodity. 

Every  circumstance  relating  both  to  Christ's 
humiliation  and  exaltation  ought  to  be  duly  weighe 
by  us,  because  of  that  mystery  of  God,  and  of  man's 
redemption  that  is  wrapped  therein;  for  as  there  was 
not  a  pin,  nor  a  loop,  nor  a  tack  in  the  tabernacle 
but  had  in  it  use  of  instruction  to  the  children  of 
Israel,  so  there  is  not  any  part,  whether  more 
near  or  more  remote  to  Christ's  suft'ering  and  ex- 
altation, but  is,  could  we  get  into  it,  full  of  spiritual 
advantage  to  us. 

To  instance  the  water  that  came  out  of  Christ's 
s'ldtS,  a  thing  little  taken  notice  of  either  by  preach- 
ers or  hearers,  and  yet  John  makes  it  one  of  the 
witnesses  of  the  truth  of  our  redemption,  and  a 
confirmation  of  the  certainty  of  that  record  that 
God,  to  the  world,  hath  given  of  the  sufficiency 
that  is  in  his  Son  to  save.  Jn.  six.  34.  i  Jn.  iu.  5—9.  Ro. 
iv.  9-12. 

When  I  have  considered  that  the  very  timing  of 
Scripture  expressions,  and  the  season  of  admini- 
stering ordinances,  have  been  argumentative  to  the 
promoting  of  the  faith  and  way  of  justification  by 
Christ,  it  has  made  me  think  that  both  myself  and 
most  of  the  people  of  God  look  over  the  Scriptures 
too  slightly,  and  take  too  little  notice  of  that  or 
of  those  many  honours  that  God,  for  our  good, 
has  conferred  upon  Christ.  Shall  he  be  called  a 
King,  a  Priest,  a  Prophet,  a  Sacrifice,  an  Altar, 
a  Captain,  a  Head,  a  Husband,  a  Father,  a  Foun- 
tain, a  Door,  a  Rock,  a  Lion,  a  Saviour,  tfcc,  and 
shall  we  not  consider  these  things  ?  And  shall 
God  to  all  these  add,  moreover,  that  he  is  an  Ad- 
vocate, and  shall  we  take  no  notice  thereof,  or 
jumble  things  so  together,  that  we  lose  some  of 
his  titles  and  ofiices ;  or  so  be  concerned  with  one 
as  not  to  think  we  have  need  of  the  benefit  of  the 
rest  ?  Let  us  be  ashamed  thus  to  do  or  think,  and 
let  us  give  to  him  that  is  thus  exalted  the  glory 
due  unto  his  name. 

Use  Second.  As  we  should  consider  the  titles  and 
offices  of  Christ  in  general,  so  we  should  consider 
this  of  his  being  an  Advocate  in  particular;  for  this  is 
one  of  the  reasons  which  induced  the  apostle  to  pre- 
sent him  here  under  that  very  notion  to  us — namely, 
that  we  should  have  faith  about  it,  and  consider  of 
it  to  our  comfort — '  If  any  man  sin,  we  have  an  Ad- 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


103 


Tocate  Avith  the  Father,  Jesus  Christ  the  righteous.' 
'  An  advocate' — an  advocate,  as  I  said,  is  one  that 
hath  power  to  plead  for  another  in  tliis,  or  that,  or 
any  court  of  judicature.  Be  much  therefore  in  the 
meditation  of  Christ,  as  executing  of  this  his  office 
for  thee,  for  many  advantages  will  come  to  thee 
therehy.     As, 

1.  This  will  give  thee  to  see  that  tliou  art  not 
forsaken  when  tliou  hast  sinned ;  and  this  has  not 
in  it  a  little  relief  only,  hut  yicldeth  consolation  in 
time  of  need.  There  is  nothing  that  we  are  more 
prone  unto  than  to  think  we  are  forsaken  when  we 
have  sinned,  when  for  this  very  thing — to  wit,  to 
keep  us  from  thinking  so,  is  the  Lord  Jesus  hecome 
our  Advocate — '  If  any  man  sin,  we  have  an  Advo- 
caie.'  Christian,  thou  that  hast  sinned,  and  that 
■with  the  guilt  of  thy  sin  art  driven  to  the  brink  of 
hell,  I  bring  thee  news  fi-om  God — thou  shalt  not 
die,  but  live,  for  thou  hast  '  an  Advocate  with  the 
Father.'  Let  this  therefore  be  considei'cd  by  thee, 
because  it  yicldeth  this  fruit. 

2.  The  study  of  this  truth  will  give  thee  ground 
to  take  courage  to  contend  with  the  devil  concerning 
the  largeness  of  grace  by  faith,  since  thy  Advocate 
is  contending  for  thee  against  him  at  the  bar  of 
God.  It  is  a  great  encouragement  for  a  man  to 
hold  up  his  head  in  the  country,  when  ho  knows  he 
lias  a  special  friend  at  court.  Why,  our  Advocate 
is  a  friend  at  court,  a  friend  there  ready  to  give  the 
onset  to  Satan,  come  he  when  he  will.  *We  have 
an  Advocate  with  the  Father ; '  an  Advocate,  or  one 
to  plead  against  Satan  for  us. 

3.  This  consideration  Avill  yield  relief,  when,  by 
Satan's  abuse  of  some  other  of  the  offices  of  Christ, 
thy  faith  is  discouraged  afid  made  afraid.  Christ 
Jis  a  prophet  pronomices  many  a  dreadful  sentence 
against  sin  ;  and  Christ  as  a  king  is  of  power  to 
execute  them ;  and  Satan  as  an  enemy  has  subtilty 
enough  to  abuse  both  these,  to  the  almost  utter 
overthrow  of  the  faith  of  the  children  of  God. 
But  Avhat  will  he  do  Avith  him  as  he  is  an  Advo- 
cate? Will  ho  urge  that  he  will  plead  against  us? 
lie  cannot;  he  has  no  such  office.  'Will  he  plead 
against  me  with  his  great  power?  no,  but  he 
v.-ould  put  strength  into  me.'  Job  xsiii.  c.  Wherefore 
Satan  doth  all  he  may  to  keep  thee  ignorant  of 
this  office ;  for  he  knows  that  as  Advocate,  vrhen  he 
is  so  apprehended,  the  saints  are  greatly  relieved 
ly  him,  even  by  a  believing  thought  of  that  office. 

4.  This  consideration,  or  the  consideration  of 
Christ  as  exercising  of  this  office,  will  help  thee  to 
put  by  that  vizor  wherewith  Christ  by  Satan  is 
jrtisreprcsented  to  thee,  to  the  weakening  and 
afirighting  of  thee.  There  is  nothing  more  com- 
mon among  saints  than  thus  to  be  wronged  by 
Satan ;  for  as  he  will  labour  to  fetch  fire  out  of 
the  offices  of  Christ  to  burn  us,  so  to  present  him 
to  us  with  so  dreadful  and  so  ireful  a  countenance, 
that  a  man  m  temptation,  and  under  guilt,  shall  ! 

VOL.  I. 


hardly  be  able  to  lift  up  his  face  to  God.  But  now, 
to  think  really  that  he  is  my  Advocate,  this  heals 
all !  Put  a  vizor  upon  the  face  of  a  father,  and  it 
may  perhaps  for  a  while  fright  the  child ;  but  let 
the  father  speak,  let  him  speak  in  his  own  fatherly' 
dialect  to  the  child,  and  the  vizor  is  gone,  if  not 
fi-om  the  father's  face,  yet  from  the  child's  mind; 
yea,  the  child,  notwithstanding  that  vizor,  ■will 
adventure  to  creep  into  its  father's  bosom.  Why, 
thus  it  is  with  the  saints  when  Satan  deludes  and 
abuses  them  by  disfiguring  the  countenance  of 
Christ  to  their  view.  Let  them  but  hear  their 
Lord  speak  in  his  own  natural  dialect  (and  tlien 
he  doth  so  indeed  when  we  hear  him  speak  as  an 
Advocate),  and  their  minds  are  calmed,  their 
thoughts  settled,  their  guilt  made  to  vanish,  ami 
their  faith  to  revive. 

Indeed,  the  advocateship  of  Jesus  Christ  is  not 
much  mentioned  in  the  Word,  and  because  it  is  no 
oftener  made  mention  of,  therefore  perhaps  it  is 
that  some  Christians  do  so  lightly  pass  it  over  ; 
■when,  on  the  contrary,  the  rarity  of  the  thing  should 
make  it  the  more  admirable ;  and  perhaps  it  is 
therefore  so  little  made  mention  of  in  the  Bible, 
because  it  should  not  by  the  common  sort  be  abused, 
but  is  as  it  were  privately  dropped  in  a  corner,  to 
be  foimd  by  them  that  are  for  finding  relief  for 
their  soul  by  a  diligent  search  of  the  Scriptures ; 
for  Christ  in  this  office  of  advocateship  is  only 
designed  for  the  child  of  God,  the  world  hath 
nothing  therewith  to  do.*  JMethinks  that  which 
alone  is  proper  to  saints,  and  that  Avhich  by  Gosl 
is  peculiarly  designed  for  them,  they  should  be 
mightily  taken  withal;  the  peculiar  treasure  of 
kings,  the  peculiar  privilege  of  saints,  oh,  thia 
should  be  aftecting  to  us ! — wh}-,  Christ,  as  an  Ad- 
vocate, is  such.  'Remember  me,  0  Lord,'  said 
the  Psalmist,  *  with  the  favour  that  tJiou  bearest  unto 
thy  people  :  0  visit  me  with  thy  salvation  ;  that  I 
may  see  the  good  of  thy  chosen,  that  I  may  rejoice 
in  the  gladness  of  thy  nation,  that  I  may  glory  with 
thine  inheritance.'  Ps.  cvi.  4,  5.  The  Psalmist,  you 
see  here,  is  crying  out  for  a  share  in,  and  the  know- 
ledge of,  the  peculiar  treasure  of  saints ;  and  this  of 
Christ  as  Advocate  is  such ;  wherefore  study  it,  and 
prize  it  so  much  the  more,  this  Advocate  is  om's» 

(1 .)  Study  it  with  reference  to  its  peculiarity.  It 
is  for  the  children,  and  nobody  else ;  for  the  chil- 
dren, little  and  great.  This  is  children's  bread ; 
this  is  a  mess  for  Benjamin  ;  this  is  to  be  eaten  in 
the  holy  place.  Children  use  to  make  much  of 
that  which,  by  way  of  speciality,  is  by  their  rela- 


*  This  Greek  word  is  only  once  tnmslutcd  '  advocate'  in  the 
New  Testament ;  but  it  is  used  iu  the  Gospel  by  John  (.xiv., 
XV.,  xvi.),  and  translated  Comforter,  and  applied  to  the  Holy 
Spirit.  Thus,  the  Holy  Ghost  is  to  the  Christian  the  u-aga- 
x/iijTi);-, a  monitor  or  comforter;  and  oiu:  ascended  Lord  is  the 
vrxcax.^r.ri;,  or  advocate  before  his  Father's  throne.  Both  are 
our  counsel — the  Spirit  to  guide,  the  Savioiu:  to  defend,  the 
SLiiuts. — Ed. 

2  3 


194 


THE  WORK  OF  JESUS  CHRIST  AS  AN'  ADVOCATE. 


tions  bestowed  on  them — 'And  Naboth  said  to 
Ahab,  The  Lord  forbid  it  me,  that  I  should  give 
the  inheritance  of  my  fatliers  to  thee.'  iKi.  xxi.  3. 
No,  truly  Avill  I  not.  Why  so?  Because  it  Avas 
my  father's  gift,  not  in  common  to  all,  but  to  me 
in  special. 

(2.)  Study  this  office  in  the  nature  of  it;  for 
therein  lies  the  excellency  of  anything-,  even  in  the 
nature  of  it.  Wrong  thoughts  of  this  or  that 
abuses  it,  and  tahes  its  natural  glory  from  it.  Take 
heed,  therefore,  of  misapprehending,  while  thou  art 
seeking  to  apprehend  Christ  as  thy  Advocate.  Men 
judge  of  Christ's  offices  Avhile  they  are  at  too  great 
a  distance  from  them ;  but  '  let  them  come  near, ' 
says  God,  'then  let  them  speak,'  is.  sii.  i;  or  as 
Elihu  said  to  his  friends,  when  he  had  seen  them 
judge  amiss,  '  Let  us  choose  to  us  judgment,  let 
us  know  among  ourselves  what  is  good. '  Job  xrxiv.  4. 
So  say  I ;  study  to  know,  rightly  to  know,  the 
Advocate-office  of  Jesus  Christ.  It  is  one  of  the 
easiest  things  in  the  world  to  miss  of  the  nature, 
Avhile  we  speak  ot  the  name  and  offices  of  Jesus 
Christ ;  wherefore  look  to  it,  that  thou  study  the 
nature  of  the  office  of  his  advocateship,  of  his 
advocateship  for,  for  so  you  ought  to  consider  it. 
There  is  an  Advocate  for,  not  against,  the  children 
of  God — '  Jesus  Christ  the  righteous.' 

(3.)  Study  this  office  with  reference  to  its  efficacy 
and  prevalency.  Job  says,  '  After  my  words,  they 
spake  not  again.'  Job  xxU.  22.  And  when  Christ 
stands  up  to  plead,  all  must  keep  silence  before 
him.  True,  Satan  had  the  first  word,  but  Christ 
the  last,  in  the  business  of  Joshua,  and  such  a  last 
as  brought  the  poor  man  off  well,  though  '  clothed 
with  filthy  garments.'  Zec.  iii.  Satan  must  be 
speechless  after  a  plea  of  our  Advocate,  how  ram- 
pant soever  he  is  afore ;  or  as  Elihu  has  it,  '  They 
were  amazed;  they  answered  no  more;  they  left 
off  speaking.'  Shall  he  that  speaks  in  righteous- 
ness give  place,  and  he  who  has  nothing  but  envy 
and  deceit  be  admitted  to  stand  his  ground?  Be- 
hold, the  angels  cover  their  faces  when  they  speak 
of  his  glory,  how  then  shall  not  Satan  bend  before 
liini  ?  In  the  days  of  his  humiliation,  he  made  him 
cringe  and  creep,  how  much  more,  then,  now  he 
is  exalted  to  glory,  to  glory  to  be  an  Advocate,  an 
Advocate  for  his  people!  'If  any  man  sin,  we 
have  an  Advocate  with  the  Father,  Jesus  Christ 
the  righteous.' 

(4.)  Study  the  faithfulness  of  Christ  in  his  execu- 
tion of  this  office,  for  he  will  not  fail  nor  forsake 
them  that  have  entertained  him  for  their  Advocate : 
'He  Avill  thoroughly  plead  their  cause.'  Je.  1.  3i. 
Faithful  and  true,  is  one  of  his  titles  ;  and  you  shall 
be  faithfully  served  by  liim  ;  you  may  boldly  commit 
your  cause  unto  him,  nor  shall  the  badness  of  it 
make  him  fail,  or  discourage  him  in  his  work ;  for 
it  is  not  the  badness  of  a  cause  that  can  hinder  him 
from  prevailing,  because  he   hath  wherewith   to 


answer  for  all  thy  sins,  and  a  new  law  to  plead  by, 
through  which  he  will  make  thee  a  conqueror.  He 
is  also  for  sticking  to  a  man  to  the  end,  if  he  once 
engages  for  him,  Jn.  xiii.  1,  2.  He  will  threaten  and 
love,  he  wiU  chastise  and  love,  he  will  kill  and  love, 
and  thou  shalt  find  it  so.  And  he  will  make  this 
appear  at  the  last ;  and  Satan  knows  it  is  so  now, 
for  ho  finds  the  power  of  his  repulses  while  he 
pleadeth  for  him  at  the  bar  against  him.  And  all 
this  is  in  very  faithfulness. 

(5.)  Study  also  the  need  that  thou  hast  of  a 
share  in  the  execution  of  the  advocateship  of  Jesus 
Christ.      Christians  find  that  they  have  need  of 
washing  in  the  blood  of  Christ,  and  that  they  have 
need  of  being  clothed  with  the  righteousness  of 
Christ ;  they  also  find  that  they  have  need  that 
Christ  should  make  intercession  for  them,  and  that 
by  him,  of  necessity,  they  must  approach  God,  and 
present  tlieir  prayers  and  services  to  him  ;  but  they 
do  not  so  well  see  that  they  need  that  Christ  should  , 
also  be  their  Advocate.     And  the  reason  thereof  ■ 
is  this :  they  forget  that  their  adversary  makes  it 
his  business  to  accuse  them  before  the  throne  of 
God ;  they  consider  not  the  long  scrolls  and  many 
crimes  wherewith  he  chargeth  them  in  the  presence^- 
of  the  angels  of  God.     I  say,  this  is  the  cause  thalf 
the  advocateship  of  Christ  is  so  little  consideredi , 
in  the  churches ;  yea,  many  that  have  been  reJ 
lieved  by  that  office  of  his,  have  not  understood  I 
what  he  has  thereby  done  for  them. 

But  perhaps  this  is  to  be  kept  from  many  till 
they  come  to  behold  his  face,  and  till  all  things  i 
shall  be  revealed,  that  Christ  might  have  glory  ^ 
given  him  in  the  next  world  for  doing  of  that  for  ■ 
them  which  they  so  littfe  thought  of  in  this.     But  ■ 
do  not  thou  be  content  with  this  ignorance,  because  l 
the  knowledge  of  his  advocating  it  for  thee  will  | 
yield  thee  present  relief.     Study,  therefore,  thine 
own  weakness,  the  holiness  of  the  judge,  the  bad- 
ness of  thy  cause,  the  subtilty,  malice,  and  rage, 
of  thine  enemy ;  and  bo  assured  that  whenever  thou 
sinncst,  by  and  by  thou  art  for  it  accused  before 
God  at  his  judgment  seat.     These  things  will,  as  it 
were,  by  way  of  necessity,  instil  into  thy  heart  the 
need  that  thou  hast  of  an  advocate,  and  will  make 
thee  look  as  to  the  blood  and  righteousness  of 
Jesus  Christ  to  justify  thee,  so  to  Christ  as  an 
Advocate  to  plead  thy  cause,  as  did  holy  Job  in 
his  distresses.  Job  x\±  21. 

Use  Third.  Is  Christ  Jesus  not  only  a  priest  of, 
and  a  King  over,  but  an  Advocate  for  his  people  ? 
Let  this  make  us  stand  and  wonder,  and  be  amazed 
at  his  humiliation  and  condescension.  We  read 
of  his  humiliation  on  earth  when  he  put  himself 
into  our  flesh,  took  upon  him  our  sins,  and  made 
them  as  his  own  unto  condemnation  and  death. 
And  to  be  an  advocate  is  an  office  reproachful  to 
the  malicious,  if  any  man  be  such  an  one,  for  those 
that  are  base  and  unworthy.     Tea,  and  the  higher 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


is: 


and  more  lionourablc  the  person  is  tliat  ])leads  for 
such,  the  more  he  huuiLlcs  liimself.  The  word 
doth  often  in  effect  account  him  now  in  heaven  as 
a  servant  for  us,  and  acts  of  service  are  acts  of 
condescension ;  and  I  am  sure  some  acts  of  service 
have  more  of  that  in  tliem  than  some  ;  and  I  think 
when  all  things  are  considered,  that  Christ  neither 
doth  nor  can  do  anything  for  us  there,  of  a  more 
condescending  nature,  than  to  become  our  Advo- 
cate. True,  he  glories  in  it ;  hut  that  doth  not 
show  that  the  work  is  excellent  in  itself.  It  is 
also  one  of  his  titles  of  honour ;  hut  that  is  to  show 
how  highly  God  esteems  of,  and  dignifies  all  his 
acts ;  and  though  this  shall  tend  at  last  to  the 
greatening  of  his  honour  and  glory  in  his  kingdom, 
yet  the  work  itself  is  amazingly  mean. 

I  speak  after  the  manner  of  men.  It  is  ac- 
counted so  in  this  world.  How  ignohle  and  unre- 
spcctful  doth  a  man  make  himself,  especially  to  his 
enemy,  when  he  undertakes  to  plead  a  had  cause, 
if  H  happeneth  to  he  the  cause  of  the  base  and 
im worthy !  And  I  am  sure  we  are,  every  one,  so 
in  ourselves,  for  whom  he  is  become  an  Advocate 
with  the  Father.  True,  we  are  made  worthy  in 
him,  but  that  is  no  thanks  to  us  ;  as  to  ourselves 
and  our  cause,  both  are  bad  enough.  And  let  us 
now  leave  off  disputing,  and  stand  amazed  at  his 
condescension  ;  '  Who  humUdh  himself  to  behold 
the  things  that  are  in  heaven.'  I's.  cxiu.  g.  And  men 
of  old  did  use  to  wonder  to  think  that  God  should 
so  much  stoop,  as  to  open  his  eyes  to  look  upon 
man,  or  once  so  much  as  to  mind  him.  Job  vii.  17 ;  xiv. 
1-3.  Ps.  vjii.  4 ;  cxiiv.  3,  4.  And  if  tlicse  b  0  acts  that 
speak  a  condescension,  what  will  you  count  of 
Christ's  standing  up  as  an  Advocate  to  plead  the 
cause  of  his  people  ?  ]\Iust  not  that  be  much  more 
so  accounted  ?  0,  the  condescension  of  Christ  in 
heaven !  While  cavillers  quarrel  at  such  kind  of 
language,  let  the  saints  stay  themselves  and  won- 
der at  it,  and  be  so  much  the  more  affected  with 
his  grace.  The  persons  are  base,  the  crimes  are 
base,  with  which  the  persons  are  charged ;  Avliere- 
fore  one  would  think  that  has  but  the  reason  to 
think,  that  it  is  a  great  condescension  of  Christ, 
now  in  heaven,  to  take  upon  him  to  be  an  Advo- 
cate for  such  a  people,  especially  if  you  consider 
the  openness  of  this  work  of  Christ  ;  for  this  thing 
is  not  done  in  a  corner.    This  is  done  in  open  court. 

I.  With  a  holy  and  just  God  ;  for  he  is  the  judge 
of  all,  and  his  eyes  are  purer  than  to  behold  ini- 
quity ;  yea,  his  very  essence  and  presence  is  a  con- 
suming fire ;  yet,  before  and  with  this  God,  and 
that  for  such  a  people,  Jesus  Christ,  the  King,  will 
be  an  Advocate.  For  one  mean  man  to  be  an 
Advocate  for  the  base,  Avith  one  that  is  not  con- 
siderable, is  not  so  much ;  but  for  Christ  to  be  an 
iVdvocate  for  the  base,  and  for  the  base,  too,  under 
the  basest  consideration,  this  is  to  be  wondered  at. 
Wlien  Bathsheba,  the  queen,  became  an  advocate 


for  Adonijah  unto  king  Solomon,  you  see  how  ho 
flounced  at  her,  for  that  his  cause  was  bad.  *  And 
why,'  saith  he,  *  dost  thou  ask  Abishag  for  Adoni- 
jah ?  ask  for  him  the  kingdom  also.'  i  Ki.  ii.  iG-23. 
I  told  you  before,  that  to  be  an  advocate  did  run 
one  upon  hazards  of  reproach ;  and  it  may  easily 
be  thought  that  the  queen  did  blush,  when,  from 
the  king,  her  son,  she  received  such  a  repulse  ;  nor 
do  we  hear  any  more  of  her  being  an  advocate ;  I 
believe  she  had  enough  of  this.  But  oh!  this 
Christ  of  God,  Avho  himself  is  greater  than  Solo- 
mon, he  is  become  an  Advocate,  *  an  Advocate 
with  the  Father,'  who  is  the  eternally  just,  and 
holy,  and  righteous  God ;  and  that  for  a  people, 
with  respect  to  him,  far  worse  than  could  be  Adoni- 
jah in  the  eyes  of  his  brother  Solomon.  Ma- 
jesty and  justice  are  dreadful  in  themselves,  and 
much  more  so  when  approached  by  any,  especially 
when  the  cause,  as  to  matter  of  fact,  is  bad,  that 
the  man  is  guilty  of  wlio  is  concerned  in  the  advo- 
cateship of  his  friend;  and  yet  Jesus  Christ  is  still 
an  Advocate  for  us,  '  an  Advocate  M'ith  tlie  Father.' 

2.  Consider,  also,  before  whom  Jesus  Christ 
doth  plead  as  an  Advocate,  and  that  is  before,  or 
in  the  presence  and  observation  of,  all  the  heavenly 
host ;  for  whilst  Christ  pleadeth  with  God  for  his 
people,  all  the  host  of  lieaven  stand  by  on  the  right 
hand  and  on  the  left.  Mat.  x.  S2.  And  though  as  yet 
tliere  may  seem  to  be  but  little  in  this  considera- 
tion, yet  Christ  would  have  us  know,  and  account 
it  an  infinite  kindness  of  his  to  us  that  he  will  con- 
fess, and  not  be  ashamed  of  us  before  the  angels 
of  his  Father,  Mai-.  vUi.  38.  Angels  are  holy  and 
glorious  creatures,  and,  in  some  respect,  may  have 
a  greater  knowledge  of  the  nature  and  baseness  of 
sin  than  we  while  here  are  capable  of  ;  and  so  may 
be  made  to  stand  and  wonder  while  the  Advocate 
pleads  with  God  for  a  people,  from  head  to  foot, 
clothed  therewith.  But  Christ  Avill  not  be  ashamed 
to  stand  up  for  us  before  them,  though  they  know 
how  bad  we  are,  and  what  vile  tilings  we  have 
done.     Let  tins,  therefore,  make  us  wonder. 

3.  Add  to  these,  how  unconcerned  ofttimes  those 
are  Avith  themselves,  and  their  own  desolate  con- 
dition, for  whom  Christ,  as  an  Advocate,  labouretk 
in  heaven  with  God.  Alas!  the  soul  is  as  far  off 
of  knowing  what  the  devil  is  doing  against  it  at 
God's  bar  as  David  was  when  Saul  was  threaten- 
ing to  have  his  blood,  while  he  Avas  hid  in  the  field. 
1  Sa.  sx.  20-34.  But,  0  true  Jonathan !  how  didst 
thou  plead  for  David !  Only  here  thou  luulst  the 
advantage  of  our  Advocate,  thou  hadst  a  good 
cause  to  plead;  for  when  Saul,  thy  father,  said, 
'David  shall  surely  die,'  thy  reply  was,  'Where- 
fore shall  he  be  slain  ?  What  [evil  j  hath  he  done  ? ' 
But  Christ  cannot  say  thus  when  he  lilcadcth  fur 
us  at  God's  bar;  nor  is  our  present  senselessness 
and  unconcerncdness  about  his  pleading  but  an 
aggravation  to  our  sir       Perhaps  David  was  pray- 


195 


THE  AVORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


iii"-  wliile  Jonathan  was  playing  the  advocate  for 
him  before  the  king  his  father ;  but  perhaps  the 
saint  is  sleeping,  yea,  sinning  more,  wliilst  Christ 
is  pleading  for  him  in  heaven.  Oh !  this  should 
greatly  affect  us ;  this  should  make  us  wonder ; 
this  should  be  so  considered  by  us,  as  to  heighten 
our  souls  to  admiration  of  the  grace  and  kindness 
of  Christ. 

4.  Join  to  these  the  greatness  and  gravity,  the 
highness  and  glorious  majesty  of  the  Man  that  is 
become  our  xidvocate.  Says  the  text,  it  is  Jesus 
Christ — '  AVe  have  an  Advocate  with  the  Father, 
Jesus  Christ.'  Now,  that  he  should  become  an 
Advocate,  that  he  should  eml)race  such  an  employ 
as  this  of  his  advocateship,  let  this  be  a  wonder- 
ment, and  so  be  accounted.  Cut  let  us  come  to 
the  fourth  use. 

Use  Fourth.  Is  it  so  ?  Is  Jesus  Christ  the 
Saviour  also  become  our  Advocate  ?  Then  let  us 
labour  to  make  that  improvement  of  this  doctrine 
as  tcndeth  to  strengthen  our  graces,  and  us,  in  the 
management  of  them.  Indeed,  this  should  be  the  I 
use  that  Ave  should  make  of  all  the  offices  of  Christ; 
but  let  us,  at  this  time,  concern  ourselves  about 
this  ;  let,  I  say,  the  poor  Christian  thus  expostulate 
with  himself — ■ 

1.  Is  Christ  Jesus  the  Lord  mine  Advocate  with 
the  Father  ?  Then  awake,  my  faith,  and  shake 
thyself  like  a  giant ;  stir  up  tliyself,  and  be  not 
faint ;  Christ  is  the  Advocate  of  his  people,  and 
pleadeth  the  cause  of  the  poor  and  needy.  And 
as  for  sin,  which  is  one  great  stumble  to  thy  act- 
ings, 0  my  fixlth,  Christ  has  not  only  died  for 
that  as  a  sacrifice,  nor  only  carried  his  sacrifice 
unto  the  Father,  into  the  holiest  of  all,  but  is  there 
to  manage  that  oflering  as  an  Advocate,  pleading  the 
efficacy  and  worth  thereof  before  God,  against  the 
devil,  for  us.  Thus,  I  say,  we  should  strengthen 
our  faith ;  for  faith  has  to  do  not  only  with  the 
Word,  but  also  with  the  offices  of  Christ.  Be- 
sides, considering  how  many  the  assaults  are  that 
are  made  upon  our  faith,  we  find  all  little  enough 
to  support  it  against  all  the  wiles  of  the  devil. 

Christians  too  little  concern  themselves,  as  I 
have  said,  with  the  offices  of  Jesus  Christ ;  and 
therefore  their  knowledge  of  him  is  so  little,  and 
their  faith  in  him  so  weak.  AVe  are  bid  to  have 
our  conversation  in  heaven,  and  then  a  man  so 
hath,  Avhcn  he  is  there,  in  his  spirit,  by  faith,  ob- 
serving how  the  Lord  Jesus  doth  exercise  his  offices 
there  for  him.  Let  us  often,  by  faith,  go  to  the 
bar  of  God,  there  to  hear  our  Advocate  plead  our 
cause ;  we  should  often  have  our  faith  to  God's 
judgment  scat,  because  wc  are  concerned  there; 
there  we  arc  accused  of  the  devil,  there  wc  have 
our  crimes  laid  open,  and  there  we  have  our  Ad- 
vocate to  plead ;  and  this  is  suggested  in  the  text, 
for  it  saith,  'Wc  have  an  Advocate  with  the 
Father;'  therefore,  thither  oar  faith  should  go  for 


help  and  relief  in  the  day  of  our  straits,  I  say, 
we  should  have  our  faith  to  God's  judgment  seat, 
and  show  it  there,  by  the  glass  of  our  text,*  what 
Satan  is  doing  against,  and  the  Lord  Jesus  for, 
our  souls.  AA^'e  should  also  show  it  how  the  Lord 
Jesus  carries  away  every  cause  from  the  devil,  and 
from  before  the  judgment  seat,  to  the  comfort  of 
the  children,  the  joy  of  angels,  and  the  shame  of 
the  enemy.  This  would  strengthen  and  support 
our  faith  indeed,  and  would  make  us  more  able 
than,  for  the  most  part,  we  are  to  apply  the  grace 
of  God  to  ourselves,  and  hereafter  to  give  more 
strong  repulses  to  Satan.  It  is  easy  with  a  man, 
when  he  knows  that  his  advocate  has  overthrown 
his  enemy  at  the  King's  Bench  bar  or  Court  of 
Common  Pleas,  less  to  fear  him  the  next  time  he 
sees  him,  and  more  boldly  to  answer  him  when  he 
reneweth  his  threats  on  him.  Let  faith,  then,  be 
strengthened,  from  its  being  exercised  about  the 
advocateship  of  Jesus  Christ. 

2.  As  we  should  make  use  of  Christ's  advocate- 
ship for  the  strengthening  of  our  faith,  so  Ave  should 
also  make  use  thereof  to  the  encouraging  us  to 
prayer.  As  our  faith  is,  so  is  our  prayer ;  to  Avit, 
cold,  Aveak,  and  doubtful,  if  our  faith  be  so.  AA'^hen 
faith  cannot  apprehend  that  Ave  liaA^e  access  to  the 
Father  by  Christ,  or  that  Ave  have  an  Advocate, 
when  charged  before  God  for  our  sins  by  the  devil, 
then  we  flag  and  faint  in  our  prayer ;  but  AA'hen  Ave 
begin  to  take  courage  to  believe — and  then  Ave  do 
so  AA'hen  most  clearly  Ave  apprehend  Christ — then 
Ave  get  up  in  prayer.  And  according  as  a  man 
apprehends  Christ  in  his  undertakings  and  offices, 
so  he  Avill  wrestle  with  and  supplicate  God.  As, 
suppose  a  man  belicA'CS  that  Christ  died  for  his  sins; 
Avhy,  then,  he  Avill  plead  that  in  prayer  Avitli  God, 
Suppose,  also,  that  a  man  understands  that  Christ 
rose  again  for  his  justification ;  AA'hy,  then,  he  Avill 
also  plead  that  in  prayer ;  but  if  he  knoAVS  no  more, 
no  further  Avill  he  go.  But  when  he  shall  knoAV 
that  there  is  also  for  him  an  Advocate  Avith  the 
Father,  and  that  that  Advocate  is  Jesus  Christ ; 
and  Avhen  the  glory  of  this  office  of  Christ  shall 
shine  in  the  face  of  this  man's  soul;  oh,  then,  ho 
takes  courage  to  pray  Avith  that  courage  he  had 
not  before ;  yea,  then  is  his  faith  so  supported  and 
made  strong,  that  his  prayer  is  more  fervent,  and 
importuning  abundance.  So  that,  I  say,  the  know- 
ledge of  the  advocateship  of  Christ  is  very  useful 
to  strengthen  our  graces  ;  and,  as  of  graces  in 
general,  so  of  faith  and  prayer  in  particular. 
Wherefore,  our  Avisdom  is,  so  to  improve  this 
doctrine  that  prayer  may  be  strengthened  thereby. 

3.  As  Ave  should  make  use  of  this  doctrine  to 
strengthen  faith  and  prayer,  so  AA'e  should  make 
use  of  it  to  keep  us  humble  ;  for  the  more  offices 

*  The  Bible  is  tlie  only  perspective  glass  by  Avhicli  v.'e  can 
know  futurity,  and  see  tliiugs  that,  to  carnal  eA"es,  are  invisible. 
— £d. 


THE  \YORK  or  JESL'S  CHPJST  AS  AN  ADVOCATE. 


107 


Christ  executetli  for  us  with  the  Father,  tlie  greater 
sign  that  we  are  bad ;  and  the  more  we  see  our 
badness,  the  more  humble  sliould  we  be.  Christ 
gave  for  us  the  price  of  blood ;  but  that  is  not  all ; 
Christ  as  a  Captain  has  conquered  death  and 
the  grave  for  us,  but  that  is  not  all:  Christ  as 
a  Priest  intercedes  for  us  in  heaven;  but  that 
is  not  all.  Sin  is  still  in  us,  and  with  us,  and 
mixes  itself  with  whatever  we  do,  whether  what 
we  do  be  religious  or  civil ;  for  not  only  our 
prayers  and  our  sermons,  our  hearings  and  preach- 
ing, and  so  ;  but  oui"  houses,  our  shops,  our  trades, 
and  our  beds,  are  all  polluted  with  sin.  Nor  doth 
the  devil,  our  night  and  day  adversary,  forbear  to 
tell  our  bad  deeds  to  our  Father,  urging  that  we 
might  for  ever  be  disinherited  for  this.  But  what 
should  we  now  do,  if  we  had  not  an  Advocate ; 
yea,  if  we  had  not  one  who  would  plead  in  forma 
ixiuperis ;  yea,  if  we  had  not  one  that  could  pre- 
vail, and  that  would  faithfully  execute  that  otiice 
for  us  ?  Why,  we  must  die.  But  since  we  are 
rescued  by  him,  let  us,  as  to  ourselves,  lay  our 
hand  upon  our  mouth,  and  be  silent,  and  say,  '  Not 
unto  us,  0  Lord,  not  unto  us,  but  unto  thy  name 
give  glory.'  And,  I  say  again,  since  the  Lord 
Jesus  is  fain  to  run  through  so  many  offices  for  us 
before  he  can  bring  us  to  glory,  oh !  how  low,  how 
little,  how  vile  and  base  in  our  own  eyes  should 
we  be. 

li  is  a  shame  for  a  Christian  to  think  highly  of 
himself,  since  Christ  is  fain  to  do  so  much  fur  him, 
and  he  again  not  at  all  able  to  make  him  amends ; 
but  some,  whose  riches  consist  in  nothing  but  scabs 
and  lice,  will  yet  have  lofty  looks.  But  are  not  they 
much  to  blame  who  sit  lifting  up  of  lofty  eyes  in 
the  house,  and  yet  know  not  how  to  turn  their  hand 
to  do  anything  so,  but  that  another,  their  betters, 
must  come  and  mend  their  work?  I  say,  is  it  not 
more  meet  that  those  that  are  such,  should  look 
and  speak,  and  act  as  such  that  declare  their  sense 
of  their  unhandiness,  and  their  shame,  and  the  like, 
for  their  unprofitableness?  yea,  is  it  not  meet  that 
to  every  one  they  should  confess  what  sorry  ones 
they  are?  I  am  sure  it  should  be  thus  with  Chris- 
tians, and  God  is  angry  when  it  is  otherwise.  Nor 
doth  it  become  these  helpless  ones  to  lift  up  them- 
selves on  high.  Let  Christ's  advocateship  there- 
fore teach  us  to  be  humble. 

4.  As  we  should  improve  this  doctrine  to 
strengthen  faith,  to  encourage  prayer,  and  keep 
us  humble,  so  we  should  make  use  of  it  to  en- 
courage perseverance — that  is,  to  hold  on,  to  hold 
out  to  the  end ;  for,  for  all  those  causes  the  apostle 
settcth  Christ  before  us  as  an  Advocate.  There 
is  nothing  more  discourages  the  truly  godly  than 
the  sense  of  their  own  infirmities,  as  has  been 
hinted  all  along ;  consequently,  nothing  can  more 
encourage  them  to  go  on  than  to  think  that  Christ 
is  au  Advocate  for  them.     The  services,  also,  that 


'  Christ  has  for  us  to  do  in  this  world  arc  full  of 
difficulty,  and  so  apt  to  discourage :  but  when  a 
Oiristian  shall  come  to  understand  that — if  we  do 
what  Ave  can — it  is  not  a  failing  cither  in  matter  or 
manner  that  shall  render  it  wholly  unserviceable, 
or  give  the  devil  that  advantage  as  to  plead  thereby 
to  prevail  for  our  condemnation  and  rejection  ;  but 
that  Christ,  by  being  our  Advocate,  saves  us  from 
falling  short,  as  also  from  the  rage  of  hell.  This 
will  encourage  us  to  hold  on,  though  we  do  but 
hobble  In  all  our  goings,  and  fumble  in  all  our 
doings ;  for  we  have  Clirist  for  an  Advocate  in  case 
we  sin  In  the  management  of  any  duty — '  If  any 
man  sin,  we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous.'  Let  us,  therefore,  go 
on  In  all  God's  Avays  as  well  as  we  can  for  our 
hearts ;  and  when  our  foot  slips,  let  us  tell  God  of 
it,  and  his  mercy  in  Christ  shall  liold  us  up.   Ps. 

Ixxxiv.  9-12. 

Darkness,  and  to  be  shut  up  in  prison.  Is  also  a 
great  discouragement  to  us ;  but  our  Advocate  is 
for  giving  us  light,  and  for  fetching  us  out  of  our 
prison.  True,  he  that  Joseph  chose  to  be  his  Ad- 
vocate with  Pharaoh  remembered  not  Joseph,  but 
forgat  him,  Ge.  xi.  14,  23;  but  he  that  has  Jesus  Christ 
to  be  his  Advocate  shall  be  remembered  before 
God,  Mi.  vii.  8—10. — '  He  remembered  us  in  om*  low 
estate  ;  for  his  mercy  endureth  for  ever.'  Ps.  cxixvi.  23. 
Yea,  he  will  say  to  the  prisoners.  Show  yourselves; 
and  to  them  that  are  in  the  prison-house.  Go  forth. 
Satan  sometimes  gets  the  saints  into  the  prison 
when  he  has  taken  them  captive  by  their  lusts. 
Ro.  vii.  23.  But  they  shall  not  be  always  there ;  and 
this  should  encourage  us  to  go  on  in  godly  ways ; 
for  '  we  must  through  much  tribulation  enter  into 
the  kingdom  of  God.* 

Objection.  But  I  cannot  pray,  says  one,  therefore 
how  should  I  persevere  ?  When  I  go  to  prayer, 
instead  of  praying,  my  mouth  is  stopped.  What 
would  you  have  me  do? 

Ansiver.  Well,  soul,  though  Satan  may  baffle 
thee,  he  cannot  so  serve  thine  Advocate ;  If  thou 
must  not  speak  for  thyself,  Christ  thine  Advocate 
can  speak  for  thee.  Lemuel  was  to  open  his  mouth 
for  the  dumb — to  wit,  for  the  sons  of  destruction, 
and  to  plead  the  cause  of  the  poor  and  needy.  I'r. 
xxxi.  8,  0.  If  we  knew  the  grace  of  our  Lord  Jesus 
Christ,  so  as  the  Word  reveals  It,  we  Avould  believe, 
we  would  hope,  and  would,  notwithstanding  all  dis- 
couragements, wait  for  the  salvation  of  the  Lord. 
But  there  are  many  things  that  hinder,  wherefore 
faith,  prayer,  and  perseverance,  are  made  difllcidt 
things  unto  us — *  But  if  any  man  sin,  we  have  au 
Advocate  with  the  Father,  Jesus  Christ  the  right- 
eous ;'  and,  God  *  shall  fight  for  you,  and  you  shall 
hold  your  peace,'  was  once  a  good  word  to  me 
when  I  could  not  pray. 

5.  As  M-e  should  improve  this  doctrine  for  the 
improvement  and  encouragement  of  these  graces. 


193 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


so  we  shouUl  improve  it  to  tlio  driving  of  difficulties 
down  before  us,  to  tlie  getting  of  ground  upon  the 

eiiemv 'Resist  the  devil,'  drive  him  back;  this 

is  it  for  which  thy  Lord  Jesus  is  an  Advocate  with 
God  in  heaven ;  and  this  is  it  for  the  sake  of  which 
thou  art  made  a  believer  on  earth,  i  Pe.  v.  9 ;  He.  xii.  4. 
Wherefore  has  God  put  this  sword,  WE  have  an 
Advocate,  into  thy  hand,  but  to  fight  thy  way 
through  the  world?  *  Fight  the  good  light  of  faith, 
lay  hold  on  eternal  life,'  and  say,  'I  will  go  in  the 
strength  of  the  Lord  God.'  And  since  I  have  an 
Advocate  with  the  Father,  Jesus  Christ  the  right- 
eous, I  will  not  despair,  though  '  the  iniquity  of 
mv  heels  shall  compass  me  about.'  Vs.  xlix.  5. 

Use  Fifth.  Doth  Jesus  Christ  stand  up  to  plead 
for  us  with  God,  to  plead  with  him  for  us  against 
the  devil?  Let  this  teach  us  to  stand  up  to  plead 
for  him  before  men,  to  plead  for  him  against  the 
enemies  of  his  person  and  gospel.  This  is  but 
reasonable ;  for  if  Christ  stands  up  to  plead  for 
us,  why  should  not  we  stand  up  to  plead  for  him  ? 
lie  also  expects  this  at  our  hands,  saying,  '  Who 
will  rise  up  for  me  against  the  evil  doers  ?  Who 
will  stand  up  for  me  against  the  workers  of  ini- 
quity?' Ps.  xciv.  iG.  The  apostle  did  it,  and  counted 
himself  engaged  to  do  it,  where  he  saith,  he  preached 
'  the  gospel  of  God  with  much  contention.'  i  Th.  ii.  2. 
^Tor  is  this  the  duty  of  apostles  or  preachers  only, 
but  every  child  of  God  should  '  earnestly  contend 
for  the  faith  which  was  once  delivered  unto  the 
saints,'  Judes. 

And,  as  I  said,  there  is  reason  why  Ave  should 
do  this  ;  he  standeth  for  us.  And  if  we,  (1.)  Con- 
sider the  disparity  of  persons  to  plead,  it  will  seem 
far  more  reasonable.  He  stands  up  to  plead  with 
God,  we  stand  up  to  plead  with  men.  The  dread 
of  God  is  great,  yea,  greater  than  the  dread  of  men. 
(2.)  If  we  consider  the  persons  pleaded  for.  He 
pleads  fur  sinners,  for  the  inconsiderable,  vile,  and 
base ;  we  plead  for  Jesus,  for  the  great,  holy,  and 
honourable.  It  is  an  honour  for  the  poor  to  stand 
up  for  the  great  and  mighty ;  but  what  honour  is 
it  for  the  great  to  plead  for  the  base?  Reason, 
therefore,  requireth  that  we  stand  up  to  plead  for 
him,  though  there  can  be  but  little  rendered  why  he 
should  stand  up  to  plead  for  us.  (3.)  He  standeth 
up  to  plead  for  us  in  the  most  holy  place,  though 
Ave  are  vile ;  and  Avliy  should  we  not  stand  up  for 
Lim  in  this  vile  Avorld,  since  he  is  holy?  (4.)  He 
pleads  fur  us,  though  our  cause  is  bad;  Avhy  should 
not  Avc  plead  for  him,  since  his  cause  is  good? 
(o.)  He  pleads  for  us,  against  fallen  angels  ;  Avhy 
should  we  not  plead  for  him  against  sinful  A'anities  ? 
(6.)  He  pleads  for  us  to  save  our  souls ;  Avhy  should 
not  Ave  plead  for  him  to  sanctify  his  name?  (7.) 
He  pleads  for  us  before  the  holy  angels ;  why  should 
nut  Ave  plead  for  him  befm-e  princes?  (8.)  He  is 
nut  ashamed  of  us,  though  now  in  heaven;  Avliy 
sliuuld  we  be  ashamed  of  him  before  this  adulterous 


and  sinful  generation?  (9.)  He  is  unwearied  in  his 
pleading  for  us ;  Avhy  should  we  faint  and  be  dis- 
mayed Avhile  Ave  plead  for  him  ? 

My  brethren,  is  it  not  reasonable  that  Ave  should 
stand  up  for  him  in  this  Avorld?  yea,  is  it  not  reason 
that  in  all  things  Ave  should  study  his  exaltation 
here,  since  he  in  all  things  contrives  our  honour 
and  glory  in  heaven  ?  A  child  of  God  should  study 
in  every  of  his  relations  to  serve  the  Lord  Christ 
in  this  Avorld,  because  Christ,  by  the  execution  of 
every  one  of  his  offices,  seeks  our  promotion  here- 
after. If  these  be  not  sufficient  arguments  to  bow 
us  to  yield  up  our  members,  ourselves,  our  Avhole 
selves  to  God,  that  we  may  be  servants  of  right- 
eousness unto  him ;  yea,  if  by  these  and  such  like 
Ave  are  not  made  Avilling  to  stand  up  for  him  before 
men,  it  is  a  sign  that  there  is  but  little,  if  any,  of 
the  grace  of  God  in  our  hearts. 

Yea,  further,  that  Ave  should  have  now  at  last  in 
reserve  Christ  as  authorized  to  be  our  Advocate  to 
plead  for  us ;  for  this  is  the  last  of  his  offices  for 
us  Avhile  Ave  are  here,  and  is  to  be  put  in  practice 
for  us  Avhen  there  are  more  than  ordinary  occasions. 
This  is  to  help,  as  Ave  say,  at  a  dead  lift,  even  then 
when  a  Christian  is  taken  for  a  captive,  or  Avhen  he 
sinks  in  the  mire  Avhere  is  no  standing,  or  when  he 
is  clothed  Avith  filthy  garments,  or  Avhen  the  devil 
doth  desperately  plead  against  us  our  evil  deeds, 
or  A\-hen  by  our  lives  Ave  have  made  our  salvation 
questionable,  and  have  forfeited  our  evidences  for 
heaven.  And  Avhy  then  should  not  Ave  have  also 
in  reserve  for  Christ?  And  Avhen  profession  and 
confession  Avill  not  do,  AA'hen  loss  of  goods  and  a 
prison  Avill  not  do,  Avhcn  loss  of  country  and  of 
friends  Avill  not  do,  then  to  bring  it  in,  then  to  bring 
it  in  as  the  reserve,  and  as  that  which  Avill  do — to 
wit,  Avilliugly  to  lay  doAvn  our  lives  for  his  name ; 
and  since  he  doth  his  part  Avithout  grudging  for 
us,  let  us  do  ours  Avith  rejoicing  for  him.  is.  xxiv.  i-j; 

Ju.  xxi.  19. 

Use  Sixth.  Doth  Jesus  Christ  stand  up  to  plead 
for  us,  and  that  of  his  mere  grace  and  love  ?  Then 
this  should  teach  Chi'istians  to  be  Avatchful  and 
Avary  how  they  sin  against  God.  This  inference 
seems  to  run  retrograde  ;  but  whoso  duly  considers 
it,  Avill  find  it  fairly  fetched  from  the  premises. 
Christianity  teaches  ingenuit}',*  and  aptness  to  be 
sensible  of  kindnesses,  and  doth  instruct  us  to  a 
loatlmess  to  be  overhard  upon  him  from  Avhom  Ave 
have  all  at  free  cost.  '  Shall  Ave  -  sin  that  grace 
may  abound?  God  forbid.  Shall  Ave  do  evil  that 
good  may  come?  God  forbid.  Shall  we  sin  be- 
cause Ave  are  not  under  the  laAv,  but  under  grace  ? 
God  forbid,'  Uo.  vi.  i,  2,  i.j. 

It  is  the  most  disingenuous  thing  in  the  world 
not  to  care  hoAV  chargeable  Ave  are  to  that  friend 


*  'Ingenuity;'  ingenuousness,  frankness,  candour,  gcne- 
rositv:  now  obsolete  in  tliis  sense. — Ed. 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


199 


tliat  besto-ivs  all  upon  us  gratis.  When  jMcphi- 
boslieth  had  an  opportunity  to  be  yet  more  charge- 
able to  David,  he  would  not,  because  he  had  his 
life  and  liis  all  from  the  mere  grace  of  the  king. 
2  Sa.  xix.  24-23.  Also  David  thought  it  too  much  for 
all  his  housc4iold  to  go  to  Absalom's  feast,  because 
it  was  made  of  free  cost.  Wliy,  Christ  is  our  Ad- 
vocate of  free  cost,  we  pay  him  neither  fee  nor 
income  for  what  he  doth ;  nor  doth  he  desire  aught 
of  us,  but  to  accept  of  his  free  doing  for  us  thank- 
fully ;  wherefore  let  us  put  him  upon  this  work  as 
little  as  may  be,  and  by  so  doing  we  shall  show 
ourselves  Christians  of  the  I'ight  make  and  stamp. 
We  count  him  but  a  fellow  of  a  very  gross  spirit 
that  will  therefore  be  lavishing  of  what  is  his 
friend's,  because  it  is  prepared  of  mere  kindness 
for  him  ;  Esau  himself  was  loath  to  do  this  ;  and 
shall  Christians  be  disingenuous  ? 

I  dare  say,  if  Christians  Avere  sober,  watchful, 
and  of  a  more  self-denying  temper,  they  need  not 
put  the  Lord  Jesus  to  that  to  which  for  the  want 
of  these  things  they  do  so  often  put  him.  I  know 
he  is  not  imwilling  to  serve  us,  but  I  know  also 
that  the  love  of  Christ  should  constrain  us  to  live 
not  to  ourselves,  but  to  him  that  loved  us,  that 
died  for  us,  and  rose  again.  2  Co.  v.  u,  is.  We  shall 
do  that  which,  is  naught  too  much,  even  tben  when 
we  watcli  and  take  care  what  we  can  to  prevent 
it.  Our  flesh,  when  Ave  do  our  utmost  diligence  to 
resist,  it  will  defile  both  us  and  our  best  perform- 
ances. We  need  not  lay  the  reins  on  its  neck  and 
say,  What  care  we  ?  the  more  sin  the  more  grace, 
and  the  more  we  shall  see  the  kindness  of  Christ, 
and  Avhat  virtue  there  is  in  his  Advocate's  office  to 
save  us.  And  should  there  be  any  such  here,  I 
would  present  them  with  a  scripture  or  two ;  the 
first  is  this,  '  Do  ye  thus  requite  the  Lord,  0  foolish 
people  and  unwise?'  De.  xxxii.  6.  And  if  this  gentle 
check  will  not  do,  then  read  the  other,  Shall  we 
say.  Let  us  do  evil,  that  good  may  come  ?  their 
damnation  is  just.  Eo.  iii.  8.  Besides,  as  nothing  so 
swayeth.  with  us  as  love,  so  there  is  nothing  so 
well  pleasing  to  God  as  it.  Let  a  man  love,  though 
he  has  opportunity  to  do  nothing,  it  is  accepted 
of  the  God  of  heaven.  But  where  there  is  no  love, 
let  a  man  do  what  he  will,  it  is  not  at  all  regarded. 
1  Co.  xiiL  1—3.  Now  to  be  careless  and  negligent,  and 
that  from  a  supposed  understanding  of  the  grace 
of  Christ  in  the  exercise  of  his  advocateship  for  us 
in  heaven,  is  as  clear  sign  as  can  be,  that  in  thy 
heart  there  is  no  love  to  Christ,  and  that  conse- 
quently thou  art  just  a  nothing,  instead  of  being  a 
Christian.  Talk,  then,  what  thou  wilt,  and  pro- 
fess never  so  largely,  Christ  is  no  Advocate  of  thine, 
noi'  shalt  thou,  thou  so  continuing,  be  ever  the 
better  for  any  of  those  pleas  that  Christ,  at  God's 
bar,  puts  in  against  the  devil,  for  his  people. 

Chi'istians,  Christ  Jesus  is  not  unwilling  to  lay 
out  himself  for  you  iu  heaven,  nor  to  be  an  Advo- ! 


cate  for  you  in  the  presence  of  his  Father ;  but  yet 
he  is  unwilling  that  you  should  render  him  evil  for 
good ;  I  Siiy,  that  you  should  do  so  by  your  remiss-' 
ness  and  carelessness  for  want  of  such  a  thinking 
of  things  as  may  affect  your  hearts  therewith.  It 
would  be  more  comely  in  you,  Avould  please  him 
better,  would  better  agree  Avith  your  profession, 
and  also  better  Avould  prove  you  gracious,  to  be 
found  in  the  power  and  nature  of  these  conclusions. 
'  How  shall  Ave  that  are  dead  to  sin,  live  any  longer 
therein  ? '  Ko.  vi.  2.  '  If  ye  be  risen  Avitli  Christ, 
seek  those  things  Avhich  are  above,  where  Christ 
sitteth  on  the  right  hand  of  God ;  for  ye  arc  dead, 
and  your  life  is  hid  Avith  Christ  in  God,  ^ilortify 
therefore  your  members  which  are  upon  the  earth, 
fornication,  uncleanness,  inordinate  affection,  evil 
concupiscence,  and  coA'etousness,  Avhich  is  idolatry; 
for  Avhich  things'  sake  the  Avratli  of  God  cometli  on 
the  children  of  disobedience.'  CoL  iii.  i— c. 

I  say,  it  Avould  be  more  comely  for  Christians  to 
say,  We  Avill  not  sin  because  God  Avill  pardon ;  Ave 
Avill  not  commit  iniquity  because  Christ  Avill  advo- 
cate for  us.  *  I  Avrite  unto  yon  that  ye  sin  not ; 
though  if  any  man  sin,  Ave  bave  an  Advocate  Avith 
the  Father.'  Why,  the  brute  Avoidd  conclude,  I 
wiU  not  do  so,  because  my  master  will  beat  me ;  I 
will  do  thus,  for  then  my  master  Avill  love  me. 
And  Christians  should  be  above  [such]  men,  brutish 
men. 

And  for  a  conclusion  as  to  this,  let  mo  present 
you  Avith  three  considerations — (1.)  Know  that  it 
is  the  nature  of  grace  to  draw  lioly  arguments  to 
move  to  goodness  of  life  from  the  love  and  goodness 
of  God,  but  not  thence  to  be  remiss,  2  Co.  v.  14.  (2.) 
Know  therefore  that  they  have  no  grace  that  find 
not  these  effects  of  the  discoveries  of  the  love  and 
goodness  of  God,  (3.)  Know  also  that  among  all 
the  SAvarms  of  professors  that  from  age  to  age  mako 
mention  of  the  name  of  Christ,  they  only  must 
dwell  with  him  in  heaven  that  do  part  from  iniquity, 
and  are  zealous  of  good  works.  2  Tim.  ii.  19.  Ho 
gave  himself  for  these.  Tit.  ii.  ii-i-t.  Not  that  they 
Avere  so  antecedent  to  this  gift.  But  those  that 
he  hath  redeemed  to  himself  are  thus  sanctified  by 
the  faith  of  him.  Ac.  xxvi.  is. 

Use  SeveMh.  Is  it  so?  Is  Jesus  Christ  an  Ad- 
vocate with  the  Father  for  us?  Then  this  should 
encourage  strong  Christians  to  tell  the  weak  ones 
Avhere,  Avhen  they  are  in  their  temptations  and 
fears  through  sin,  they  may  have  one  to  plead  their 
cause.  Thus  the  apostle  doth  by  the  text ;  and 
thus  Ave  sliould  do  one  to  another.  Mark,  he  tell- 
eth  the  AA^eak  of  an  Advocate:  '  My  little  children, 
I  Avrite  unto  you,'  &c. 

Christians,  Avhen  they  would  comfort  their  de- 
jected brethren,  talk  too  much  at  rovers  *  or  in 


*  '  Rovers ;'  without  anv  deliuite  aim.    '  Nature  shoots  uot 
at  rovers'— Glanvilie. — Eo- 


200 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


''cncrals ;  tlic}-  slioiild  be  more  at  tlic  mark :  '  A 
word  spoken  in  season,  ]io\v  good  is  it?'  I  say, 
Christians  should  observe  and  inquire,  that  they 
may  observe  the  cause  or  ground  of  their  brother's 
trouble ;  and  having  first  taken  notice  of  that,  in 
the  next  place  consider  under  which  of  tbe  offices 
01  Jesus  Christ  this  sin  or  trouble  has  east  this 
man ;  and  so  labour  to  apply  Christ  in  the  word 
of  the  gospel  to  him.  Sometimes  we  are  bid  to 
consider  him  as  an  Apostle  and  High  Priest,  and 
sometimes  as  a  forerunner  and  an  Advocate.  And 
lie  has,  as  was  said  afore,  these  divers  offices,  with 
others,  that  we  by  the  consideration  of  him  might 
be  relieved  under  our  manifuld  temptations.  This, 
as  I  said,  as  I  perceive  John  teaches  us  here,  as  he 
doth  a  little  before  of  his  being  a  sacrifice  for  us ; 
for  he  presentetb  them  that  after  conversion  sball 
sin  with  Christ  as  an  Advocate  witli  the  Father. 
As  who  should  say,  I\Iy  brethren,  are  you  tempted, 
arc  you  accused,  have  you  sinned,  has  Satan  pre- 
vailed against  you  ?  '  Wc  have  an  Advocate  with 
the  Father,  Jesus  Christ  the  righteous.' 

Thus  we  should  do,  and  deliver  our  brother  from 
death.  There  is  nothing  that  Satan  more  desires 
than  to  get  good  men  in  bis  sieve  to  sift  them  as 
Avheat,  that  if  possible  he  may  leave  them  nothing 
but  bran ;  no  grace,  but  the  very  busk  and  shell  of 
religion.  And  when  a  Christian  comes  to  know 
this,  should  Christ  as  Advocate  be  bid,  what  could 
bear  him  up?  But  let  him  now  remember  and 
believe  that  'we  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous,'  and  he  forthwith  con- 
ceivctli  comfort ;  for  an  advocate  is  to  plead  for 
me  according  as  bas  been  showed  afore,  that  I  may 
be  delivered  from  the  wratli  and  accusation  of  my 
adversary',  and  still  be  kept  safe  imdcr  grace. 

Further,  by  telling  of  my  brother  that  he  hath  an 
Advocate,  I  put  things  into  his  mind  that  be  has 
not  known,  or  do  bring  them  into  remembrance 
which  he  bas  forgotten — to  wit,  that  though  be 
bath  sinned,  be  sball  be  saved  in  a  way  of  justice  ; 
for  an  advocate  is  to  plead  justice  and  law,  and 
Christ  is  to  plead  these  for  a  saint  that  has  sinned  ; 
yea,  so  to  plead  them  that  be  may  be  saved.  This 
being  so,  he  is  made  to  perceive  that  by  law  he 
must  have  bis  sins  forgiven  him  ;  that  by  justice 
he  must  be  justified.  For  Christ  as  an  Advocate 
pleadeth  for  justice,  justice  to  himself;  and  this 
.saint  is  of  himself — a  member  of  his  body,  of  his 
ilcsb,  and  of  his  bones. 

Kor  has  Satan  so  good  a  right  to  plead  justice 
against  us,  though  Ave  have  sinned,  that  we  might 
be  damned,  as  Christ  has  to  plead  it,  though  we 
have  sinned,  that  we  might  be  saved ;  for  sin  can- 
not cry  so  loud  to  justice  as  can  the  blood  of 
Christ ;  and  he  pleads  his  blood  as  Advocate,  by 
which  he  has  answered  the  law  ;  wherefore  the  law 
having  nothing  to  object,  must  needs  acquit  the 
man  for  whom  the  Lord  Jesus  pleads.     1  conclude 


this  with  that  of  the  Psalmist,  *  Surely  his  salva- 
tion is  nigh  them  that  fear  him ;  that  glory  may 
dwell  in  our  land.  Mercy  and  truth  are  met  to- 
gether ;  righteousness  and  peace  have  kissed  each 
other.  Truth  shall  spring  out  of  the  earth ;  and 
righteousness  shall  look  down  from  heaven.  Yea, 
the  Lord  shall  give  tJiat  ivhich  is  good ;  and  our 
land  sball  yield  her  increase.  Righteousness  shall 
go  before  him ;  and  shall  set  us  in  the  way  of  his 

steps.'    Ixxxv.  9-13. 

Use  Eighth.  But  what  is  all  this  to  you  that  are 
not  concerned  in  this  privilege?  The  children, 
indeed,  have  the  advantage  of  an  advocate ;  but 
what  is  this  to  them  that  have  none  to  plead  their 
cause?  Je.  xxx.  12,  13;  they  are,  as  we  say,  left  to  the 
wide  world,  or  to  be  ground  to  powder  between  the 
justice  of  God  and  the  sins  which  they  have  com- 
mitted. This  is  the  man  that  none  but  the  devil 
seeks  after ;  that  is  pursued  by  the  law,  and  sin, 
and  death,  and  has  none  to  plead  his  cause.  It  is 
sad  to  consider  the  plight  that  such  an  one  is  in. 
His  accuser  is  appointed,  yea,  ordered  to  bring  in 
a  charofc  a2;ainst  him — '  Let  Satan  stand  at  his 
right  hand,'  in  the  place  where  accusers  stand. 
'  And  when  he  shall  be  judged,  let  him  be  con- 
demned,' let  there  be  none  to  plead  for  his  deliver- 
ance. If  he  cries,  or  oflfereth  to  cry  out  for  mercy 
or  forgiveness,  '  let  his  prayer  become  sin.'  rs.  cix.  6. 
This  is  the  portion  of  a  wicked  man :  '  terrors  take 
hold  on  him  as  Avaters,  a  tempest  stealeth  him  away 
in  the  night,  the  east  wind  carrieth  him  away,  and 
he  departeth,  and  as  a  storm  hurleth  him  out  of  his 
place  ;  for  God  shall  cast  upon  him,  and  not  spare  ; 
he  would  fain  flee  out  of  his  hand.  Men  shall  clap 
their  hands  at  him,  and  shall  hiss  him  out  of  his 
place. '  Job  xivii.  20-23.  And  what  shall  this  man  do  ? 
Can  he  overstand  the  charge,  the  accusation,  the 
sentence,  and  condemnation  ?  No,  he  has  none  to 
plead  his  cause.  I  remember  that  somewhere  I 
have  read,  as  I  think,  concerning  one  who,  when 
he  was  being  carried  upon  men's  shoulders  to  the 
grave,  cried  out  as  he  lay  upon  the  bier,  I  am 
accused  before  the  just  judgment  of  God  ;  and 
a  while  after,  I  am  condemned  before  the  just  judg- 
ment of  God.  Nor  was  this  man  but  strict  as  to 
the  religion  that  was  then  on  foot  in  the  world ; 
but  all  the  religion  of  the  world  amounts  to  no 
more  than  nothing,  I  mean  as  to  eternal  salvation, 
if  men  be  denied  an  Advocate  to  plead  their  cause 
with  God.  Nor  can  any  advocate  save  Jesus  Christ 
the  righteous  avail  anything  at  all,  because  there 
is  none  appointed  but  him  to  that  work,  and  there- 
fore not  to  be  admitted  to  enter  a  plea  for  their 
client  at  the  bar  of  God. 

Objection.  But  some  may  say,  There  is  God's 
grace,  tlic  promise,  Christ's  blood,  and  his  second 
part  of  priesthood  now  in  heaven.  Can  none  of 
these  severally,  nor  all  of  them  jointly,  save  a  man 
from  hell,  unless  Christ  also  become  our  Advocate  ? 


THE  WORK  OF  JESUS  CHRIST  AS  AN  ADVOCATE. 


201 


Ans7ver.  All  these,  his  Advocate's  office  not 
excluded,  are  few  enoiigli,  and  little  enougli,  to  save 
the  saints  from  hell ;  for  the  righteous  shall  scarcely 
he  saved,  i  Pe.  iv.  is.  TJiere  must,  then,  be  the 
promise,  God's  grace,  Christ's  blood,  and  him  to 
advocate  too,  or  we  cannot  he  saved.  What  is  the 
promise  without  God's  grace,  and  what  is  that 
grace  without  a  promise  to  bestow  it  on  us  ?  I  say, 
what  benefit  have  we  thereby?  Besides,  if  the 
promise  and  God's  grace,  without  Christ's  blood, 
would  have  saved  us,  wherefore  then  did  Christ 
die?  Yea,  and  again  I  say,  if  all  these,  without 
his  being  an  Advocate,  would  have  delivered  us 
from  all  those  disadvantages  that  our  sins  and  in- 
firmities would  bring  us  to  and  into ;  surely  in  vain 
and  to  no  purpose  was  Jesus  made  an  Advocate. 
But,  soul,  there  is  need  of  all ;  and  therefore  be  not 
thou  off'ended  that  the  Lord  Jesus  is  of  the  Father 
made  so  much  to  his,  but  rather  admire  and  wonder 
that  the  Father  and  the  Son  should  be  so  concerned 
with  so  sorry  a  lump  of  dust  and  ashes  as  thou  art. 
And  I  say  again,  be  confounded  to  think  that  sin 
should  be  a  thing  so  horrible,  of  power  to  pollute, 
to  captivate,  and  detain  us  from  God,  that  without 
all  this  ado  (I  would  speak  with  reverence  of  God 
and  his  wisdom)  we  cannot  be  delivered  from  the 
everlasting  destruction  that  it  hath  brought  upon 
the  children  of  men. 

But,  I  say,  what  is  this  to  them  that  are  not 
admitted  to  a  privilege  in  the  advocate-office  of 
Christ?  Whether  he  is  an  Advocate  or  no,  the  case 
to  them  is  the  same.  True,  Christ  as  a  Saviour  is 
not  divided  ;  he  that  hath  him  not  in  all,  shall  have 
him  in  none  at  all  of  his  offices  in  a  saving  manner. 
Therefore,  he  for  whom  he  is  not  an  Advocate,  he 
is  nothing  as  to  eternal  life. 

Indeed,  Christ  by  some  of  his  offices  is  concerned 
for  the  elect,  before  by  some  others  of  them  he  is  ; 
but  such  shall  have  the  blessing  of  them  all  before 
they  come  to  glory.  Nor  hath  a  man  ground  to 
say  Christ  is  here  or  there  mine,  before  he  hath 
ground  to  say,  he  also  is  mine  Advocate ;  though 
that  office  of  his,  as  has  been  already  showed, 
stands  in  the  last  place,  and  comes  in  as  a  reserve. 
But  can  any  imagine  that  Christ  will  pray  for  them 
as  Priest  for  whom  he  will  not  plead  as  Advocate? 
or  that  he  will  speak  for  them  to  God  for  whom  he 
will  not  plead  against  the  devil?  No,  no;  they 
are  his  own,  that  he  loveth  to  the  end,  Jn.  xiii.  i,  to 
the  end  of  their  lives,  to  the  end  of  their  sins,  to 
the  end  of  their  temptations,  to  the  end  of  their 
fears,  and  of  the  exercise  of  the  rage  and  malice  of 
Satan  against  them.  To  the  end  may  also  be 
understood,  even  until  he  hath  given  them  the 
profit  and  benefit  of  all  his  offices  in  their  due 
exercise  and  administration.  But,  I  say,  what  is  all 
this  to  them  that  have  him  not  for  their  Advocate  ? 


You  may  remember  that  I  have  already  told  you 
that  there  are  several  who  have  not  the  Lord  Jesus 
for  their  Advocate — to  wit,  those  that  are  still  in 
their  sins,  pursuing  of  their  lusts ;  those  that  are 
ashamed  of  him  before  men ;  and  those  that  are 
never  otherwise  but  lukewarm  in  their  profession. 
And  let  us  now,  for  a  conclusion,  make  further 
inquiry  into  this  matter. 

Is  it  likely  that  those  should  have  the  Lord  Jesus 
for  their  Advocate  to  plead  their  cause;  who 
despise  and  reject  his  person,  his  Word,  and  ways? 
or  tliosc  cither  who  are  so  far  off  from  sense  of, 
and  shame  for,  sin,  that  it  is  the  only  thing  they 
hug  and  embrace?  True,  he  pleadeth  the  cause 
of  his  people  both  with  the  Father  and  against  the 
devil,  and  all  the  world  besides  ;  but  open  profane- 
ness,  shame  of  good,  and  without  heart  or  warmth 
in  religion,  arc  no  characters  of  his  people.  It  is 
irrational  to  think  that  Christ  is  an  Advocate  for, 
or  that  he  pleadeth  the  cause  of  such,  who,  in  the 
self-same  hour,  and  before  his  enemies,  arc  throw- 
ing dirt  in  his  face  by  their  profane  mouths  and 
unsanctificd  lives  and  conversations. 

If  he  pleads  as  an  Advocate  for  any,  he  must 
plead  against  Satan  for  them,  and  so  consequently 
must  have  some  special  bottom  to  ground  his  plea 
upon  ;  I  say,  a  bottom  better  than  that  upon  which 
the  carnal  man  stands ;  which  bottom  is  either  some 
special  relation  that  this  man  stands  in  to  God,  or 
some  special  law  he  hath  privilege  by,  that  he  may 
have  some  ground  for  an  appeal,  if  need  be,  to  the 
justice  and  righteousness  of  God  ;  but  none  of  these 
things  belong  to  them  that  are  dead  in  trespasses 
and  sins  ;  they  stand  in  no  special  relation  to  God  : 
they  are  not  privileged  by  the  law  of  grace. 

Objection. — But  doth  not  Christ  as  Advocate 
plead  for  his  elect,  though  not  called  as  yet? 

Answer. — lie  died  for  all  his  elect,  he  prayeth 
for  all  his  elect  as  a  Priest,  but  as  an  Advocate  he 
pleadeth  only  for  the  children,  the  called  only. 
Satan  objecteth  not  against  God's  election,  for  he 
knows  it  not ;  but  he  objecteth  against  the  called 
— to  wit,  whether  they  be  truly  godly  or  no,  or 
whether  they  ought  not  to  die  for  their  transgres- 
sions. Jobi.  9,  10;  Zee.  iii.  And  for  thcse  tilings  lie 
has  some  colour  to  frame  an  accusation  against  us, 
and  now  it  is  time  enough  for  Christ  to  stand  up  to 
plead.  I  say,  fur  these  things  he  has  some  colour 
to  frame  a  plea  against  us ;  for  there  is  siu  and  a 
law  of  works,  and  a  judge  too,  that  has  not  respect 
of  persons.  Now  to  overthrow  this  plea  of  Satan, 
is  Jesus  Christ  our  Advocate  ;  yea,  to  overthrow  it 
by  pleading  law  and  justice  ;  and  this  must  be  done 
with  respect  to  the  children  only — '  3Iy  little  child- 
ren, these  things  write  I  unto  you,  that  ye  sin  not. 
And  if  any  man  sin,  we  have  an  Advocate  with 
the  Father,  Jesus  Christ  the  righteous.' 


VOL.  I. 


'Z  c 


CHRIST    A    COMPLETE    SAVIOUR: 

oi:, 

THE  IN'TERCESSION  OE  CHRIST,  AND  WHO  AEE   PEIYILEGED  IN  IT. 

Ey    JOHN    BUNYAN. 


ADYERTISEMEXT  BY  THE  EDITOR. 


lIoTVEVDn  strange  it  may  appear,  it  is  a  solemn 
fact,  that  the  heart  of  man,  unless  prepared  by  a 
sense  of  the  exceeding  sinfulness  of  sin,  rejects 
Christ  as  a  complete  Saviour.  The  pride  of 
human  nature  will  not  suffer  it  to  fall,  as  helpless 
and  ntterlj^  nndone,  into  the  arms  of  Divine  mercy. 
Man  prefers  a  partial  Saviour ;  one  "who  had  done 
so  much,  that,  loith  the  sinner's  aid,  the  work  might 
he  completed.  Not  such  were  the  opinions  of  John 
Bmiyan;  the  furnace  of  shai"p  conviction  had 
burnt  up  this  proud  dross ;  he  believed  the  testi- 
mony of  Scripture,  that  from  the  crown  of  the  head 
to  the  soles  of  the  feet  all  nature  is  corrupted ;  so 
that  out  of  the  iinsanctified  heart  of  man  proceed 
evil  thoughts,  murders,  and  the  sad  catalogue  of 
crimes  Avhich  our  Lord  enumerates,  and  which  defile 
our  best  efforts  after  purity  of  heart  and  life.  No 
sinner  will  ever  totally  rely  upon  the  Saviour  until 
he  is  sensible  of  his  own  perishing  state ;  hanging 
by  the  brittle  thread  of  life  over  the  yaAvning  gulf 
of  perdition ;  sinking  in  that  sin  which  will  swallow 
him  up  in  those  awful  torments  which  await  tbe 
transgressor;  feeling  that  sin  has  fitted  him  as 
stubble  for  the  fire  ;  then  it  is  that  the  cry  proceeds 
from  his  heart.  Lord,  save,  I  perish;  and  then, 
and  not  till  then,  are  we  made  willing  to  receive 
'  Christ  as  a  complete  Saviour'  to  the  uttermost, 
not  of  his  ability,  but  of  our  necessity.  This  was 
the  subject  of  all  Mr.  Bunyan's  writings,  and, 
doubtless,  of  all  his  preaching.  It  was  to  direct 
sinners  to  the  Lamb  of  God,  who  alone  can  take 
aAvay  sin.  This  little  treatise  was  one  of  those 
ten  '  excellent  manuscripts'  which,  at  Bunyan's 
decease,  were  found  prepared  for  the  press.  It 
was  first  published  in  1692,  by  his  friends  E. 
Chandler,  J.  Wilson,  and  C.  Doe. 

It  is  limited  to  a  subject  which  is  too  often 
lost  sight  of,  because  it  is  within  the  veil — the 
intercession  of  Christ  as  the  finishing  work  of 
a  sinner's  salvation.  Many  persons  limit  the 
'looking  unto  Jesus'  to  beliolding  him  upon  the 
cross,  a  common  popish  error;  but  this  is  not 
enough ;  avc  must,  in  our  minds,  follow  him  to  the 
unseen  world,  and  thus  ascend  to  a  risen  Saviour, 
at  the  right  hand  of  the  Father,  making  interces- 
sion for  our  daily  sins.  And  he  is  our  only  Inter- 
cessor, and  it  is  a  rejection  of  him,  for  us  to  seek 
the  aid  of  another.  Who  ever  was  mad  enough  to 
ask  Mcses  to  intercede  for  him,  and  surely  he  is  as 


able  as  Mary  or  any  other  saint?  To  atone  for  sin 
calls  for  the  amazing  price  of  the  blood  of  Christ, 
who  was  'God  manifest  in  the  flesh.*  He  under- 
took the  work  by  covenant;  and  all  the  'saved' 
form  part  of  his  mystical  body;  thus  perfectly  obey- 
ing the  law  in  him.  He  poured  out  his  life  to  open 
a  fountain  for  sin  and  uncleanness ;  and  as  they 
are  liable  to  pollution  in  their  passage  through  the 
world,  he  only  is  able,  and  he  ever  liveth,  to  make 
intercession  for  their  transgressions.  Thus  he  be- 
comes a  complete  Saviour,  and  will  crown,  with  an 
eternal  weight  of  glory,  all  those  that  put  their  trust 
in  him.  Beautiful,  and  soul-softening,  and  heart- 
warming thoughts  abound  in  this  little  work,  which 
cannot  fail  to  make  a  lasting  impression  upon  the 
reader.  Bunyan  disclaims  '  the  beggarly  art  of 
complimenting'  in  things  of  such  solemnity,  p.  213. 
He  describes  the  heart  as  umveldable,  a  remark- 
able expression,  drawn  from  his  father's  trade  of  a 
blacksmith ;  nothing  but  grace  can  so  heat  it  as 
to  enable  the  hammer  of  conviction  to  weld  it  to 
Christ ;  and  when  thus  welded,  it  becomes  one 
with  him.  p.  216.  There  is  hope  for  a  returning 
backslider  in  a  complete  Saviour ;  he  combines  the 
evidence  of  two  men,  the  coming  and  the  returning 
sinner ;  he  has  been,  like  Jonah,  in  the  belly  of 
hell ;  his  sins,  like  talking  devils,  have  driven  him 
back  to  the  Saviour.  Sin  brings  its  own  punish- 
ment, from  y>-hich  we  escape  by  keeping  in  the 
narrow  path.  Good  works  save  us  from  temporal 
miseries,  which  ever  follow  an  indulgence  in  sin ; 
but  if  we  fall,  we  have  an  Advocate  and  Interces- 
sor to  lift  us  up  ;  still,  if  thou  lovest  thy  soul,  slight 
not  the  knowledge  of  hell,  for  that,  with  the  law, 
are  the  spurs  which  Christ  useth  to  prick  souls  for- 
ward to  himself.  0  gather  up  thy  heels  and 
mend  thy  pace,  or  those  spurs  will  be  in  thy  sides. 
p.  220.  Take  heed,  0  persecutor;  like  Saul,  thou 
art  exceeding  mad,  and  hell  is  thy  bedlam.  Take 
heed  of  a  false  faith  ;  none  is  true  but  that  which 
is  acquired  by  a  hneeling,  searching,  seeking  for 
truth  as  for  hid  treasure.  Death  is  God's  bailiff, 
he  will  seize  thee  without  warning ;  but  with  the 
saints,  the  grave's  mouth  is  the  final  parting  place 
between  grace  and  sin.  p.  236.  Forget  not  that  a 
good  improvement  Avill  make  your  little  grace  to 
thrive,  p.  239.  Reader,  may  Divine  grace  indelibly 
fix  these  wholesome  truths  upon  our  minds. 

George  Offor. 


CHRIST  A  COJIPLETE  SAVIOUR. 


203 


CHRIST   A   COMPLETE   SAYIOUP.. 


'  WHEREFORE  HE  IS  ABLE  ALSO  TO  SAVE  XnElI  TO 
THE  UTTERMOST  THAT  COME  UNTO  GOD  BY  HIM, 
SEEING  HE  EVER  LIVETII  TO  MAKE  INTERCESSION 
FOR  THEM.' HEBREWS  VII.  20. 

The  apostle,  in  this  chapter,  presenteth  us  with 
two  things ;  that  is,  with  the  greatness  of  the 
person  and  of  the  priesthood  of  our  Lord  Jesus. 

First,  lie  presenteth  us  witli  the  greatness  of 
his  person,  in  that  lie  preferreth  him  hefore  Ahra- 
hani,  Avho  is  the  father  of  us  all ;  yea,  in  that  he 
preferreth  him  hefore  Melchisedec,  who  was  ahove 
Abraham,  and  blessed  him  who  had  the  promises. 

Second,  As  to  his  priesthood,  he  showeth  the 
greatness  of  that,  in  that  he  was  made  a  priest, 
not  by  the  law  of  a  carnal  commandment,  but  by 
the  power  of  an  endless  life.  Not  without,  but 
with  an  oath,  by  him  that  said,  '  The  Lord  sware, 
and  will  not  repent,  Thou  art  a  priest  for  ever,  after 
the  order  of  Melchisedec;'  wherefore,  'this  man, 
because  he  continueth  ever,  hath  an  unchangeable 
priesthood.'  Now  my  text  is  drawn  from  this  con- 
clusion, namely,  that  Christ  abideth  a  priest  contin- 
ually. *  Wherefore  he  is  able  also  to  save  them  to 
the  uttermost  that  come  unto  God  by  him,  seeing 
he  ever  liveth  to  make  intercession  for  them.' 

In  the  words,  I  take  notice  of  four  things :  First, 
Of  the  intercession  of  Christ — He  maketh  inter- 
cession. Second,  Of  the  benefit  of  his  interces- 
sion— *  Wherefore  he  is  able  to  save  to  the  utter- 
most,' Lc.  Third,  We  have  also  here  set  before 
us  the  persons  interested  in  this  intercession  of 
Christ — And  they  are  those  '  that  come  unto  God 
by  him, '  Fourth,  We  have  also  here  the  certainty 
of  their  reaping  this  benefit  by  him ;  to  wit,  seeing 
he  ever  liveth  to  make  intercession  for  them — 
*  Wherefore  he  is  able  also  to  save  them  to  the 
uttermost  that  come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession  for  them.'  * 

[i.  or  the  intercession  of  cheist.] 

First,  AVe  will  begin  with  nis  intercession,  and 
vill  show  you.  First,  What  that  is ;  Second,  For 
Avhat  he  intercedes  ;  and,  Third,  What  is  also  to  be 
inferred  from  Christ's  making  intercession  for  us. 

First,  I  begin,  then,  with  the  first ;  that  is,  to 
show  you  lohat  intercession  is.  Litercession  is 
prayer  ;  but  all  prayer  is  not  intercession.  Inter- 
cession, then,  is  that  prayer  that  is  made  by  a 
third  person  about  the  concerns  that  are  between 


*  Coming  unto  God  by  Christ,  essentially  involves  iu  it 
wallcing  iu  conformity  to  his  image ;  and  all  such  comers  must 
be  perfectly  and  eternally  saved.  "Why  then,  O  child  of  God, 
should  you  suffer  under  Giant  Despair',  in  liis  doubting,  fearing 
castle. — Ed. 


two.  And  it  may  be  made  either  to  set  them  at 
further  difiercnce,  or  to  make  them  friends;  for 
intercession  may  be  made  against,  as  well  as  for, 
a  person  or  people.  •  Wot  ye  not  what  the  Scrip- 
ture saith  of  Elias  ?  how  he  maketh  intercession 
to  God  against  Israel.'  Ro.  xi.  2.  But  the  interces- 
sion that  we  are  now  to  speak  of  is  not  an  inter- 
cession of  this  kind,  not  an  intercession  against, 
but  an  intercession  for  a  people.  *  He  ever  liveth 
to  make  intercession  for  them.'  The  high  priest 
is  ordained  for,  but  not  to  be  against  the  people. 
'  Every  high  priest  taken  from  among  men  is  or- 
dained for  men  in  things  2'^6Haining  to  God,'  to 
make  reconciliation  for  the  sins  of  the  people ;  or 
'that  he  may  offer  both  gifts  and  sacrifices  for  sins.' 
He.  V.  I.  This,  then,  is  intercession  ;  and  the  inter- 
cession of  Christ  is  to  be  betv/een  two,  between 
God  and  man,  for  man's  good.  And  it  extendeth 
itself  unto  these:  1.  To  pray  that  the  elect  may 
be  brought  all  home  to  him  ;  that  is,  to  God.  2. 
To  pray  that  their  sins  committed  after  conversion 
may  be  forgiven  them.  3.  To  pray  that  their 
graces  which  they  receive  at  conversion  may  be 
maintained  and  supplied.  4.  To  pray  that  their  per- 
sons maybe  preserved  unto  his  heavenly  kingdom. 
Second,  This  is  the  intercession  of  Christ,  or  that 
for  tchich  he  doth  make  intercession. 

1.  He  prays  for  all  the  elect,  that  they  may  bo 
brought  home  to  God,  and  so  into  the  unity  of  the 
faith,  &C.  This  is  clear,  for  that  he  saith,  '  Neither 
pray  I  for  these  alone ; '  that  is,  for  those  only  that 
are  converted ;  *  but  for  them  also  Avhich  shall 
believe  on  me  through  their  word;'  for  all  them 
that  shall,  that  are  appointed  to  believe;  or,  as 
you  have  it  a  little  above,  '  for  them  which  thou 
hast  given  me.'  Jo.  .wii.  9, 20.  is.  liii.  12.  And  the  rea- 
son is,  for  that  he  hath  paid  a  ransom  for  them. 
Christ,  therefore,  when  he  maketh  intercession  for 
the  ungodly,  and  all  the  unconverted  elect  are  such, 
doth  but  petitionarily  ask  for  his  own,  his  purchased 
ones,  those  for  whom  he  died  before,  that  they 
might  be  saved  by  his  blood. 

2.  When  any  of  them  are  brought  home  to  God, 
he  yet  prays  for  them ;  namely,  that  the  sins 
which  through  infirmity  they,  after  conversion, 
may  connnit,  may  also  be  forgiven  them. 

This  is  showed  us  by  the  intercession  of  tlie 
high  priest  under  the  law,  that  was  to  bear  away 
tlie  iniquities  of  the  holy  things  of  the  children  of 
Israel ;  yea,  and  also  by  his  atonement  for  them 
that  sinned ;  for  that  it  saith,  '  And  the  priest  shall 
make  an  atonement  for  him,  for  his  sin  wliich  he 
hath  sinned,  and  it  shall  be  forgiven  him.'  Le.  v.  10. 
This  also  is  intimated  even  where  our  Lord  doth 
make  intercession,  saying,  '  I  pray  not  that  tliou 
shouldcst  take  them  out  of  the  world,  but  thit 


204 


CHRIST  A  COMPLETE   SAVIOUK. 


thou  sLoulcIest  keep  tliem  from  the  evil.'  Jn.  x^-ii.  15. 
That  Christ  prayed  that  the  converted  shouhl  bo 
kept  from  all  manner  of  commission  of  sin,  must 
not  be  supposed,  for  that  is  the  way  to  make  his 
intercession,  at  least  in  some  things,  invalid,  and 
to  contradict  himself ;  for,  saith  he,  '  I  know  that 
thou  hearcst  me  always.'  Jn.  xi.  4-:.  But  the  meaning 
is,  I  pray  that  thou  wouldest  kce^i  them  from  soul- 
damning  delusions,  such  as  arc  unavoidably  such  ; 
also  that  thou  wouldest  keep  them  from  the  soul- 
destroying  evil  of  every  sin,  of  every  temptation. 
IS^'ow  this  he  doth  by  his  prevailing  and  by  his 
pai'doning  grace. 

3.  In  his  intercession  he  prayeth  also  that  those 
graces  which  we  receive  at  conversion  may  be 
maintained  and  supplied.  This  is  clear  where  he 
saith,  '  Simon,  Simon,  behold,  Satan  hath  desired 
to  have  you,  that  he  may  sift  you  as  wheat ;  but 
I  have  prayed  for  thee,  that  tliy  faith  fail  not.' 
lu.  isii.  31,  32.  Ay,  may  some  say,  he  is  said  to  pray 
here  for  the  support  and  supply  of  faith,  but  doth 
it  therefore  follow  that  he  prayed  for  the  main- 
taining and  supply  of  all  our  graces  ?  Yes,  in 
that  he  prayed  for  the  preservation  of  our  faith, 
he  prayed  for  the  preservation  of  all  our  graces ; 
for  faith  is  the  mother  grace,  the  root  grace,  the 
grace  that  hath  all  others  in  the  bowels  of  it,  and 
that  from  the  "which  all  others  flow ;  yea,  it  is 
tliat  M-hich  gives  being  to  all  our  other  graces,  and 
that  by  which  all  the  rest  do  live.  Let,  then,  faith 
lie  preserved,  and  all  graces  continue  and  live — 
that  is,  according  to  the  present  state,  health,  and 
degree  of  faith.  So,  then,  Christ  prayed  for  the 
preservation  of  every  grace  when  he  pra^^ed  for 
the  preservation  of  faith.  That  text  also  is  of  the 
same  tendency  where  he  saith,  *  Keep  through 
thine  own  name  those  whom  thou  hast  given  me.' 
Jn.  svii.  11.  Keep  them  in  thy  fear,  in  the  faith,  in 
the  true  religion,  in  the  way  of  life  by  thy  grace, 
by  thy  power,  by  thy  wisdom,  he.  This  must  be 
much  of  the  meaning  of  this  j^lace,  and  he  that 
excludes  this  sense  Avill  make  but  poor  work  of 
another  exposition. 

4.  He  also  in  his  intercession  prayeth  that  our 
persons  be  preserved,  and  brought  safe  unto  his 
lieavenly  kingdom.  And  this  he  doth,  (1.)  By 
pleading  interest  in  them.  (2.)  By  pleading  that 
he  had  given,  by  promise,  glory  to  them.  (3.)  By 
pleading  his  own  resolution  to  have  it  so.  (4.)  By 
pleading  the  reason  why  it  must  be  so. 

(1.)  He  prays  that  their  persons  may  come  to 
glory,  for  that  they  arc  his,  and  that  by  the  best 
of  titles :  •  Thine  they  were,  and  thou  gavcst  them 
me. '  Jn.  .xvii.  c.  Father,  I  will  have  them  ;  Father, 
I  will  have  them,  for  they  are  mine:  '  Thine  they 
were,  and  thou  gavcst  them  me.'  What  is  mine,  my 
wife,  or  my  child,  or  my  jewel,  or  my  joy,  sure  I 
may  have  it  with  me.  Thus,  therefore,  he  pleads 
or  cries  in  his  intercession,  that  our  persons  might 


be  preserved  to  glory:  They  are  mine,  'and  thou 
gavcst  them  me.'* 

(2.)  He  also  pleads  that  he  had  given — given 
already,  that  is,  in  the  promise — glory  to  them, 
and  therefore  they  must  not  go  without  it.  *  And 
the  glory  which  thou  gavest  me  I  have  given 
them.  Jn.  xvii.  22.  Righteous  men,  when  they  give 
a  good  thing  by  promise,  they  design  the  perform- 
ance of  that  promise ;  nay,  they  more  than  de- 
sign it,  they  purpose,  they  determine  it.  As  the 
mad  prophet  also  saith  of  God,  in  another  case, 
'  Hath  he  said,  and  shall  he  not  do  it  ?  or  hath 
he  spoken,  and  shall  he  not  make  it  good? '  Nu.  xxUi.  19. 
Hath  Christ  given  us  glory,  and  shall  Ave  not  have 
it  ?  Yea,  hath  the  truth  itself  bestowed  it  upon 
us,  and  shall  those  to  whom  it  is  given,  even  given 
by  Scripture  of  truth,  be  yet  dcpi'ived  thereof  ? 

(3.)  He  pleads  in  his  interceding  that  they  might 
have  glory  ;  his  own  resolution  to  have  it  so.  *  Fa- 
ther, I  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am.'  jn.  xvU.  24.  Behold, 
ye  here,  he  is  resolved  to  have  it  so.  It  must  be 
so.  It  shall  be  so.  I  Avill  have  it  so.  We  read 
of  Adonijah,  that  his  father  never  denied  him  in 
anything.  He  never  said  to  him,  *  Why  hast  thou 
done  so  ?  '  1  la  i.  6.  Indeed,  he  denied  him  the 
kingdom ;  for  his  brother  was  heir  of  that  fi'om 
the  Lord.  IIow  much  more  will  our  Father  let 
our  Lord  Jesus  have  his  mind  and  will  in  this, 
since  he  also  is  as  willing  to  have  it  so  as  is  the 
Son  himself.  '  Fear  not,  little  flock  ;  for  it  is 
3'our  Father's  good  pleasure  to  give  you  the  king- 
dom.' Lu.  xii.  32.  Resolution  Avill  drive  things  far, 
especially  resolution  to  do  that  Avhich.  none  but 
they  that  cannot  hinder  shall  ojipose.  Why  this 
is  the  case,  the  resolution  of  our  Intercessor  is, 
that  we  be  preserved  to  glory  ;  yea,  and  this  re- 
solution he  pleads  in  his  intercession :  '  Father, 
I  will  that  they  also,  whom  thou  hast  given  me,  be 
with  me  where  I  am,'  A;c.  Ju.  xvii.  24.  Must  it  not, 
therefore,  now  be  so  ? 

(4.)  He  also,  in  the  last  place,  in  this  his  in- 
tercession, urges  a  reason  why  he  will  have  it  so, 
namely,  '  That  they  may  behold  my  glory,  which 
thou  hast  given  me ;  for  thou  lovcdst  me  before 
the  foundation  of  the  world. '  ver.  24.  And  this  is  a 
reason  to  the  purpose ;  it  is  as  if  he  had  said. 
Father,  these  have  continued  with  me  in  my  temp- 
tations ;  these  have  seen  me  imder  all  my  disad- 
vantages ;  these  have  seen  me  in  my  poor,  low, 
contemptible  condition;  these  have  seen  what  scorn, 
reproach,  slanders,  and  disgrace  I  have  borne  for 
thy  sake  in  the  world ;  and  now  I  will  have  them 


*  "What  iudcscribaLle  consolations  flow  into  the  Cliristiau's 
soul  from  coiamuiiion  with  God,  especially  to  the  most  deeply 
afflicted.  Thus  the  widow  casts  her  care  upon  her  heavenly 
Father — her  Creator,  Christ ;  for  all  things  were  made  by 
him.  He  is  her  husband,  ever  living  to  intercede  for  her. 
"Wondrous  privileges ! — En. 


CHRIST  A   COMPLETE   SAVIOUR. 


20c 


also  be  where  tliey  shall  see  me  in  my  glory.  I  have 
told  them  that  I  am  thy  Son,  and  they  have  be- 
lieved that ;  I  have  told  them  that  tliou  lovest  me, 
and  they  have  believed  that ;  I  liave  also  told 
them  that  thou  woiddest  take  me  again  to  glory, 
and  they  have  beheved  that ;  but  they  have  not 
seen  my  glory,  nor  can  they  but  be  like  the  Queen 
of  Sheba,  they  will  but  believe  b}'  the  halves  unless 
their  own  eyes  do  behold  it.  Besides,  Eather, 
these  are  they  that  love  me,  and  it  will  be  an  in- 
crease of  their  joy  if  they  may  but  see  me  in  glory ; 
it  will  be  as  a  heaven  to  their  hearts  to  see  their 
Saviour  in  glor}'.  I  will,  therefore,  that  those 
which  '  thou  hast  given  me  be  with  me  where  I  am, 
that  they  ma}"-  behold  my  glory.'  This,  therefore, 
is  a  reason  why  Christ  Jesus  our  Lord  intercedes 
to  have  his  people  with  him  in  glor^^ 

Third,  I  come  now  to  the  third  thing,  namely, 
to  show  you  ivhoi  is  to  he  inferred  from  Christ's 
•making  intercession  for  us. 

1.  This  is  to  be  inferred  from  hence,  that  saints 
— for  I  will  here  say  nothing  of  those  of  the  elect 
uncalled — do  ofttimes  give  occasion  of  offence  to 
God,  even  they  that  have  received  grace ;  for  in- 
tercession is  made  to  continue  one  in  the  favour 
of  another,  and  to  make  up  those  breaches  that, 
at  any  time,  shall  happen  to  be  made  by  one  to 
the  alienating  of  the  affections  of  the  other.  And 
thus  he  makes  reconciliation  for  iniquity ;  for  re- 
conciliation may  be  made  for  iniquity  two  ways: 
first,  by  paying  of  a  price ;  secondly,  by  insisting 
upon  the  price  paid  for  the  offender  by  Avay  of 
intercession.  Therefore  you  read  that  as  the  goat 
was  to  be  killed,  so  his  blood  was,  by  the  priest, 
to  be  brought  within  the  veil,  and,  in  a  way  of 
intercession,  to  be  sprinkled  before  and  upon  the 
mercy-seat :  '  Then  shall  he  kill  the  goat  of  the 
sin-offering,  that  is,  for  the  people,  and  bring  his 
blood  within  the  veil,  and  do  with  that  blood  as 
he  did  with  the  blood  of  the  bullock,  and  sprinkle 
it  upon  the  mercy-seat,  and  before  the  mercy-seat ; 
and  he  shall  make  an  atonement  for  the  holy  jj/ace, 
because  of  the  imcleanness  of  the  children  of  Israel, 
and  because  of  their  transgressions  in  all  their  sins : 
and  so  shall  he  do  for  the  tabernacle  of  the  con- 
gregation that  remaineth  among  them,  in  the  midst 
of  their  uncleanness.'  Le.  x\-i.  is,  i6.  This  was  to  be 
done,  as  you  see,  that  the  tabernacle,  which  was 
the  place  of  God's  presence  and  graces,  might  yet 
remain  among  the  children  of  Israel,  notwithstand- 
ing their  uncleauuesses  and  transgressions.  This, 
also,  is  the  effect  of  Christ's  intercession ;  it  is 
that  the  signs  of  God's  presence  and  his  grace 
might  remain  among  his  people,  notwithstanding 
they  have,  by  their  transgi-essions,  so  often  pro- 
voked God  to  depart  from  them. 

2.  By  Christ's  intercession  I  gather,  that  awak- 
ened men  and  Avomen,  such  as  the  godly  are,  dare 
not,  after  offence  given,  come  in  their  own  names 


to  make  unto  God  an  application  for  mercy.  God, 
in  himself,  is  a  consuming  fire,  and  sin  has  made 
the  best  of  us  as  stubble  is  to  fire;  wherefore, 
they  may  not,  they  cannot,  they  dare  not  approach 
God's  presence  for  help  but  by  and  through  a 
mediator  and  intercessor.  When  Israel  saw  the 
fire,  the  blackness  and  darkness,  and  heard  the 
thunder,  and  lightning,  and  the  terrible  sound  of 
the  trumpet,  '  they  said  unto  :\Ioses,  Speak  thou 
with  us,  and  we  will  hear :  but  let  not  God  speak 
with  us,  lest  we  die.  Ex.  xx.  la.  De.  ivUi.  i6.  Guilt, 
and  sense  of  the  disparity  that  is  betwixt  God  and 
us,  will  make  us  look  out  for  a  man  that  may  lo.y 
his  hand  upon  us  both,  and  that  may  set  us  right 
in  the  eyes  of  our  Father  again.  This,  I  say,  I 
infer  from  the  intercession  of  Christ ;  for,  if  there 
had  been  a  possibility  of  our  ability  to  have  ap- 
proached God  with  advantage  without,  what  need 
had  there  been  of  the  intercession  of  Christ? 

Absalom  durst  not  approach — no,  not  the  pre- 
sence of  his  father ^ — by  himself,  without  a  mediator 
and  intercessor ;  wherefore,  he  sends  to  Joab  to  go 
to  the  king  and  make  intercession  for  him.  2  Sa.  xiiL ; 
xiv.  32,  33.  Also,  Joab  durst  not  go  upon  that  errand 
himself,  but  by  the  mediation  of  another.  Sin  is  a 
fearful  thing,  it  will  quash  and  quail  the  courage 
of  a  man,  and  make  him  afraid  to  approach  the 
presence  of  him  whom  he  has  offended,  though  the 
offended  is  but  a  man.  IIow  much  more,  then, 
shall  it  discourage  a  man,  when  once  loadeu  with 
guilt  and  shame,  from  attempting  to  approach  the 
presence  of  a  holy  and  a  sin-avenging  God,  unless 
he  can  come  to  him  through,  and  in  the  name  of, 
an  intercessor  ?  But  here  now  is  the  help  and 
comfort  of  the  people  of  God — there  is  to  help 
them  under  all  their  infirmities  an  intercessor  pre- 
pared, and  at  work.  *  He  ever  liveth  to  make 
intercession.' 

3.  I  also  infer  from  hence,  that  should  we,  out 
of  an  ignorant  boldness  and  presumption,  attempt, 
when  we  have  offended,  by  ourselves  to  approach 
the  presence  of  God,  God  Avould  not  accept  us. 
He  told  Eliphaz  so.  What  Eliphaz  thought,  or 
was  about  to  do,  I  know  not ;  but  God  said  unto 
liim,  'My  wrath  is  kindled  against  thee,  and  against 
thy  two  friends;  for  ye  have  not  spoken  of  me  the 
thing  tliai  is  right,  as  my  servant  J  ob  hath.  There- 
fore take  unto  you  now  seven  bullocks,  and  seven 
rams,  and  go  to  my  servant  Job,  and  ofier  up  for 
yourselves  (that  is,  by  him)  a  burnt-offering,  and 
my  servant  Job  shall  pray  for  you;  for  him  will  I 
accept ;  lest  I  deal  with  you  cftcr  your  folly,  in 
that  ye  have  not  spoken  of  me  the  thing  whidi  is 
right,  like  my  servant  Job.'  See  here,  an  offence 
is  a  bar  and  an  obstruction  to  acceptance  with  God, 
but  by  a  mediator,  but  by  an  intercessor.  He  that 
comes  to  God  by  himself,  God  will  answer  Jiim  by 
himself— that  is,  without  an  intercessor ;  and  I  will 
tell  you,  such  are  not  like  to  get  any  pleasant  or 


20(5 


CHRIST   A   COMPLETE   SAVIOUR. 


comfortable  answer — I  will  answer  luiu  that  so 
cometh  according  to  the  multitude  of  his  idols. 
'  And  I  will  set  my  face  agahist  that  man,  and  will 
make  him  a  sign  and  a  proverb,  and  I  will  cut  him 
off  from  the  midst  of  my  people ;  and  yc  shall 
know  that  I  am  the  Lord.'  Ezc.  xiv.  7,  8. 

He  that  intercedes  for  another  with  a  holy  and 
iust  God  had  need  he  clean  liimsclf,  lest  he  with 
whom  he  so  busieth  himself  say  to  him,  First  clear 
thyself,  and  then  come  and  speak  for  thy  friend. 
Wherefore,  this  is  the  very  description  and  quali- 
fication of  this  our  High  Priest  and  blessed  Inter- 
cessor, '  For  such  an  high  priest  became  us,  who  is 
holy,  harmless,  undefiled,  separate  from  sinners, 
and  made  higher  than  the  heavens ;  Avho  needeth 
not  daily,  as  those  high  priests,  to  offer  up  sacri- 
fice, first  for  liis  own  sins,'  &lc.  lie.  vU.  26,  27.  Had 
we  not  had  such  an  Intercessor,  we  had  been 
but  in  a  very  poor  case ;  but  we  have  one  that 
becomes  us ;  one  that  fits  us  to  the  purpose ; 
one  against  whom  our  God  hath  nothing,  can 
object  nothing;  one  in  whose  mouth  no  guile  could 
be  found.* 

4.  Since  Christ  is  an  Intercessor,  I  infer  that  he 
has  wherewithal  in  readiness  to  answer  to  any 
demands  that  may  be  propounded  by  him  that  hath 
been  by  us  offended,  in  order  to  a  renewing  of  peace 
and  letting  out  of  that  grace  to  us  that  we  have 
sinned  away,  and  yet  have  need  of.  Ofttimes  the 
oftended  saith  to  the  intercessor.  Well,  thou  comest 
to  me  about  this  man ;  what  interest  he  has  in  thee 
is  one  thing,  what  offence  he  has  committed  against 
nie  is  another.  I  speak  now  after  the  manner  of 
men.  Now,  what  can  an  intercessor  do,  if  he  is 
not  able  to  answer  this  question  ?  But  now,  if  he 
be  able  to  answer  this  question — that  is,  accord- 
ing to  law  and  justice,  no  question  but  he  may 
prevail  with  the  offended,  for  him  for  whom  he 
makes  intercession. 

Why,  this  is  our  case ;  to  be  sure,  thus  far  it  is, 
we  have  offended  a  just  and  a  holy  God,  and  Jesus 
Christ  is  become  Intercessor.  He  also  knows  full 
well,  that  for  our  parts,  if  it  Avould  save  us  from 
hell,  we  cannot  produce  towards  a  peace  with  God 
so  much  as  poor  two  farthings ;  that  is,  not  any- 
thing that  can  by  law  and  justice  be  esteemed 
worth  a  halfpenny  ;  yet  he  makes  intercession.  It 
follows,  therefore,  that  he  has  wherewith  of  his 
own,  if  that  question  afore  is  propounded,  to  answer 
to  every  reasonable  demand.  Hence,  it  is  said, 
that  he  has  gifts  as  well  as  sacrifice  for  sin.  'Every 
high  priest  is  ordained  to  offer  gifts  and  sacrifices  : 
Avherefore  it  is  of  necessity  that  this  man  have 


'■'  The  infiuitc  perfection  of  the  Mediatorial  work  of  Jesus, 
God  luauifcst  in  the  Uesh,  is  the  ground  of  our  hope.  He  alone 
tail  effectually  plead  with  God.  0  my  soul !  if,  iu  tliy  holiest 
and  happiest  moments,  thou  art  found  '  looking  unto  Jesus/ 
how  much  more  intensely  ought  thy  trenibling  eye  to  be 
directed  to  lilm,  when  thou  art  wounded  by  sin ! ! — Ed. 


somewhat  also  to  offer.'  He.  viiL  3.  And,  observe  it, 
the  apostle  speaks  here  of  Christ  as  in  heaven, 
there  ministering  iu  the  second  part  of  his  office ; 
'For  if  he  were  on  earth,  he  should  not  be  a  priest.' 
ver.  4.  These  gifts,  therefore,  and  this  sacrifice,  he 
now  offereth  in  heaven  by  way  of  intercession, 
urging  and  pleading  as  an  Intercessor,  the  valu- 
ableness  of  his  gifts  for  the  pacifying  of  that  wrath 
that  our  Father  hath  conceived  against  us  for  the 
disobediences  that  we  are  guilty  of.  '  A  gift  in 
secret  pacifieth  anger ;  and  a  reward  in  the  bosom 
strong  Avrath.'  Pr.  xxi.  14. 

What  gifts  these  are  the  Scripture  everywhere 
testifies.     He  gave  himself,  he  gave  his  life,  he 

gave  his  all  for  us.    Jn.  vL    Ga.  i.  4.  1  Ti.  ii.  6.   Mat.  xx.  23. 

These  gifts,  as  he  offered  them  up  at  the  demand 
of  justice  on  Mount  Calvary  for  us,  so  now  he  is  in 
heaven  he  presenteth  them  continually  before  God, 
as  gifts  and  sacrifice  valuable  for  the  sins,  for  all  the 
sins  that  vre,  through  infirmity,  do  commit,  from 
the  day  of  our  conversion  to  the  day  of  om*  death. 
And  these  gifts  are  so  satisfactory,  so  prevalent 
with  God,  that  they  always  prevail  for  a  continual 
remission  of  our  sins  with  him.  Yea,  they  prevail 
with  him  for  more  than  for  the  remission  of  sins  ; 
Ave  have,  through  their  procurement,  our  graces 
often  renewed,  the  devil  often  rebuked,  the  snare 
often  broken,  guilt  often  taken  away  from  the 
conscience,  and  many  a  blessed  smile  from  God, 
and  love-look  from  his  life-creating  countenance. 

Ep.  iii.  12. 

5.  Since  Christ  is  an  Intercessor,  I  infer  that 
believers  should  not  rest  at  the  cross  for  comfort ; 
justification  they  slioidd  look  for  there  ;  but,  being 
justified  by  his  blood,  they  should  ascend  up  after 
him  to  the  throne.  At  the  cross  you  will  see  him 
in  his  sorrows  and  humiliations,  in  his  tears  and 
blood ;  but  foUow  him  to  where  he  is  now,  and  then 
you  shall  see  him  in  his  robes,  in  his  priestly  robes, 
and  with  his  golden  girdle  about  his  paps.  Then 
you  shall  see  him  wearing  the  breastplate  of  judg- 
ment, and  with  aU  your  names  written  upon  his 
heart.  Then  you  shall  perceive  that  the  whole 
family  in  heaven  and  earth  is  named  by  liim,  and 
how  he  prevaileth  with  God  the  Father  of  mercies, 
for  you.  Stand  still  awhile  and  listen ;  yea,  enter 
with  boldness  into  the  holiest,  and  see  your  Jesus 
as  he  now  appears  in  the  presence  of  God  for  you; 
what  work  he  makes  against  the  devil  and  sin,  and 
death  and  hell,  for  you.  lie.  x.  9.  Ah !  it  is  brave 
following  of  Jesus  Christ  to  the  holiest,  the  veil  ia 
rent,  you  may  see  with  open  face  as  in  a  glass,  the 
glory  of  the  Lord.  This,  then,  is  our  High  Priest, 
this  his  intercession,  these  the  benefits  of  it  I  It 
lieth  on  our  part  to  improve  it ;  and  wisdom  to  do 
that  also  comes  from  the  mercy-seat,  or  throne  of 
grace,  where  he,  even  our  High  Priest,  ever  livetli 
to  make  intercession  fur  us ;  to  whom  be  glory  for 
ever  and  ever. 


CHRIST  A  COJrPLETE   SA\70TJIl. 


207 


[iL    OF   THE   BENEFITS    OF  CHRISt's   IXTERCESSION.] 

[Second.]  And  thus  liave  I  spoken  to  the  first 
thing — to  wit,  of  the  intercession  of  Christ ;  and 
now  I  come  more  particularly  to  speak  to  the  second, 
THE  benefits  OF  HIS  INTERCESSION ;  namely,  that 
Ave  are  saved  thereby.  Wherefore  he  is  able  also 
to  save  them,  seeing  he  maketh  intercession  for 
them.     *  He  is  able  to  save  them  to  the  uttermost. ' 

In  my  handling-  of  this  head,  I  must  show  you. 
First,  What  the  apostle  means  here  by  '  save ' — 
*  Wherefore  he  is  able  to  save.'  Second,  What  he 
means  here  by  saving  to  the  '  uttermost' — '  He  is 
able  to  save  to  the  uttermost.'  Third,  And  then, 
thirdly,  we  shall  do  as  we  did  in  the  foregoing — 
to  wit,  gather  some  inferences  from  the  Avliole,  and 
speak  to  them. 

First,  What  doth  the  apostle  mean  here  by  'save' 
— '  He  is  able  to  save  them.' 

To  *  save '  may  be  taken  two  ways.  In  the 
general,  I  know  it  may  be  taken  many  ways,  for 
there  are  many  salvations  that  we  enjoy ;  yea,  that 
we  never  knew  of,  nor  can  know,  until  we  come 
thither,  where  all  secret  things  shall  be  seen,  and 
where  that  which  has  been  done  in  darkness  shall 
be  proclaimed  upon  the  housetops.  But  I  say 
there  are  two  ways  that  this  word  may  be  taken — • 
1.  To  save  in  a  way  of  justification.  2.  Or  to  save 
in  a  way  of  preservation.  Now,  Christ  saves  both 
these  ways.  But  which  of  these,  or  whether  both 
of  them  are  intended  in  this  place,  of  that  I  shall 
tell  you  my  thoughts  anon ;  meanwhile,  I  will 
show  you, 

1.  What  it  is  to  be  saved  in  the  first  sense, 
[namely,  in  a  Avay  of  justification,]  and  also  how 
that  is  brought  to  pass. 

To  be  saved  is  to  be  delivered  from  guilt  of  sin 
that  is  by  the  law,  as  it  is  the  ministration  of  death 
and  condemnation ;  or,  to  be  set  free  therefrom 
before  God.  This  is  to  be  saved ;  for  he  that  is 
not  set  free  therefrom,  whatever  he  may  think  of 
himself,  or  whatever  others  may  think  concerning 
him,  he  is  a  condemned  man.  It  saith  not,  he 
shall  he,  but,  he  is  condemned  already.  Jn.  iii.  is. 
The  reason  is,  for  that  he  has  deserved  the  sentence 
of  the  ministration  of  condemnation,  which  is  the 
law.  Yea,  that  law  has  already  arraigned,  accused, 
and  condemned  him  before  God,  for  that  it  hath 
found  him  guilty  of  sin.  Now  he  that  is  set  free 
from  this,  oi%  as  the  phrase  is,  *  being  made  free 
from  sin,'  Ro.  vi.  22;  that  is,  from  the  imputation  of 
guilt,  there  can,  to  him,  be  no  condemnation,  no 
condemnation  to  hell  fire ;  but  the  person  thus 
made  free  may  properly  be  said  to  be  saved. 
Wherefore,  as  sometimes  it  saith,  we  shall  be 
saved,  respecting  saving  in  the  second  sense,  or 
the  utmost  completing  of  salvation ;  so  sometimes 
it  saith,  we  are  saved,  as  respecting  our  being 


already  secured  fi-om  guilt,  and  so  from  condem- 
nation to  hell  for  sin,  and  so  set  safe,  and  quit 
from  the  second  death  before  God.  i  Co.  i.  is.  Ep.  ii.  o. 
Now,  saving  thus  comes  to  us  by  what  Christ 
did  for  us  in  this  world,  by  what  Christ  did  for  us 
as  suftering  for  us.  I  say,  it  comes  to  us  thus ; 
that  is,  it  comes  to  us  by  grace  through  the  re- 
demption that  is  in  Christ.  And  thus  to  be  saved 
is  called  justification,  justification  to  life,  because 
one  thus  saved  is,  as  I  said,  acquitted  from  guilt, 
and  that  everlasting  damnation  to  which  for  sin  he 
had  made  himself  obnoxious  by  the  law.  i  Co.  w.  i- 

4.  Ro.  V.  8-10. 

Hence  we  are  said  to  be  saved  by  his  death, 
justified  by  his  blood,  and  reconciled  to  God  by 
the  death  of  his  Son ;  all  Avhich  must  respect  his 
ofi"ering  of  himself  on  the  day  he  died,  and  not  his 
improving  of  his  so  dying  in  a  way  of  intercession, 
because  in  the  same  place  the  apostle  reserveth  a 
second,  or  an  additional  salvation,  and  applieth 
that  to  his  intercession,  '  Much  more  then,  being 
now,'  or  already,  'justified  by  his  blood,  we  shall 
be  saved  from  wrath  through  him  ;'  that  is,  through. 
Avhat  he  M'ill  further  do  for  us.  '  For  if,  when  we 
were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more,  being  reconciled,* 
that  is,  by  his  death,  '  we  shall  be  saved  by  his 
life,'  his  intercession,  which  he  ever  liveth  to  com- 
plete, vcr.  9,  10. 

See  here,  we  are  said  to  be  justified,  reconciled 
already,  and  therefore  we  shall  be  saved,  justified 
by  his  blood  and  death,  and  saved  through  him  by 
his  life. 

2.  Now  the  saving  intended  in  the  text  is  saving 
in  this  second  sense  ;  that  is,  a  saA'ing  of  us  by 
preserving  us,  by  delivering  of  us  from  all  those 
hazards  that  we  run  betwixt  our  state  of  justifica- 
tion and  our  state  of  glorification.  Yea,  such  a 
saving  of  us  as  Ave  that  are  justified  need  to  bririg 
us  into  glory.     Therefore, 

When  he  saith  he  is  able  to  save,  seeing  he  ever 
liveth  to  make  intercession,  he  addeth  saving  to 
saving ;  saving  by  his  life  to  saving  by  his  death ; 
saving  by  his  improving  of  his  blood  to  saving  by 
his  spilling  of  his  blood.  He  gave  himself  a  ran- 
som for  us,  and  now  improA'cs  that  gift  in  the 
presence  of  God  by  Avay  of  intercession.  For,  as 
I  have  hinted  already,  the  high  priests  under  the 
laAV  took  the  blood  of  the  sacrifices  that  were 
ofi'ercd  for  sin,  and  brought  it  within  the  veil,  and 
there  sprinkled  it  before  and  upon  the  mercy-seat, 
and  by  it  made  intercession  for  the  people  to  an 
additional  Avay  of  saving  them ;  the  sum  of  which 
Paul  thus  applies  to  Christ  Avhen  he  saith,  'He  can 
save,  seeing  he  CA'er  liveth  to  make  intercession.' 

That  also  in  the  Romans  is  clear  to  this  pur- 
pose,  '  Who  is  he  that  condemneth  ?  It  is  Christ 
that  died.'  Ro.  viii.  r,i-39.  Tliat  is,  who  is  he  that 
shall  lay  anything  to  the  charge  of  God's  elect  to 


a  08 


CHRIST  A  COIVIPLETE   SAVIOUK. 


condemnation  to  hell,  since  Ciirist  lias  taken  away 
the  curse  by  his  death  from  before  God  ?  Then 
ho  adds,  that  there  is  nothing  that  shall  yet  happen 
to  us,  shall  destroy  ns,  since  Christ  also  liveth  to 
make  intercession  for  us,  '  Who  shall  condemn  ? 
Jt  is  Christ  that  died  ;  yea,  rather,  that  is  risen 
a^'-ain,  Avho  is  even  at  the  right  hand  of  God,  who 
also  maketh  intercession  for  us.' 

Christ,  then,  by  his  death  saveth  us  as  avc  are 
sinners,  enemies,  and  in  a  state  of  condemnation 
by  sin ;  and  Christ  by  his  life  saveth  us  as  con- 
sidered justified,  and  reconciled  to  God  by  his 
blood.  So,  then,  wo  have  salvation  from  that 
condemnation  that  sin  had  brought  us  unto,  and 
salvation  from  those  ruins  that  all  the  enemies  of 
our  souls  would  yet  bring  us  unto,  but  cannot ;  for 
the  intercession  of  Christ  prevcnteth.*  Ro.  yi.  7-10. 

Christ  hath  redeemed  us  from  the  curse  of  the 
law.  Whatever  the  law  can  take  hold  of  to  curse 
lis  for,  that  Christ  has  redeemed  us  from,  by  being 
made  a  curse  for  us.  But  this  curse  that  Christ 
was  made  for  us,  must  be  confined  to  his  suflerings, 
not  to  his  exaltation,  and,  consequently,  not  to  his 
intercession,  for  Christ  is  made  no  curse  but  when 
he  suff'ered ;  not  in  his  intercession :  so  then,  as 
lie  died  he  took  away  the  curse,  and  sin  that  was 
the  cause  thereof,  by  the  sacrifice  of  himself,  Ga. 
iii.  13,  and  by  his  life,  his  intercession,  he  saveth 
us  from  all  those  things  that  attempt  to  bring  us 
into  that  condemnation  again. 

The  salvation,  then,  that  we  have  by  the  inter- 
cession of  Christ,  as  was  said — I  speak  now  of 
them  that  are  capable  of  receiving  comfort  and 
relief  by  this  doctrine — is  salvation  that  follows 
upon,  or  that  comes  after,  justification.  We  that 
are  saved  as  to  justification  of  life,  need  yet  to  be 
saved  with  that  that  prcserveth  to  glory ;  for 
though  by  the  death  of  Christ  we  are  saved  from 
the  curse  of  the  law,  yet  attempts  are  made  by 
many  that  Ave  may  be  kept  from  the  glory  that 
justified  persons  are  designed  for ;  and  from  these 
we  are  saved  by  his  intercession. 

A  man,  then,  that  must  be  eternally  saved  is  to 
be  considered,  (a.)  As  an  heir  of  wrath.  (6.)  As 
an  heir  of  God.  An  heir  of  wrath  he  is  in  him- 
self by  sin ;  an  heir  of  God  he  is  by  grace  through 
Christ.  Ep.  u.  3.  Ga.  iv.  7.  Now,  as  an  heir  of  wrath 
he  is  redeemed,  and  as  an  heir  of  God  he  is  pre- 
served ;  as  an  heir  of  wrath  he  is  redeemed  by 
blood,  and  as  an  heir  of  God  he  is  preserved  by 
this  intercession.  Christ  by  his  death,  then,  puts 
me,  I  being  reconciled  to  God  thereby,  into  a 
justified  state,  and  God  accepts  me  to  grace  and 
favour  through  him.      But  this   doth  not  hinder 


*  What  can  withstand  the  will  of  Christ,  that  all  his  should 
behold  and  p;irtake  of  his  glory  ?  lie  is  the  Captain  of  salva- 
tion, has  subdued  all  our  enemies  for  us,  and  will  destroy  their 
power  in  us,  and,  ere  long,  put  our  last  enemy,  death,  under 
Lis  feet. — Mason, 


but  that,  all  this  notwithstanding,  there  are,  that 
would  frustrate  me  of  the  end  to  which  I  am  de- 
signed by  this  reconciliation  to  God,  by  redemption 
through  grace ;  and  from  the  accomplishing  of 
this  design  I  am  saved  by  the  blessed  intercession 
of  our  Lord  Jesus  Christ. 

Object.  1.  Perhaps  some  may  say,  we  are  not. 
saved  from  all  punishment  of  sin  by  the  death  of 
Christ ;  and  if  so,  so  not  from  all  danger  of  dam- 
nation by  the  intercession  of  Christ. 

Answ.  We  are  saved  from  all  punishment  in  hell 
fire  by  the  death  of  Christ.  Jesus  has  'delivered 
us  from  the  wrath  to  come.'  i  Th.  i.  lo.  So  that  as 
to  this  great  punishment,  God  for  his  sake  has 
forgiven  us  all  trespasses.  Col.  ii.  13.  But  we  being 
translated  from  being  slaves  to  Satan  to  be  sons 
of  God,  God  reserveth  yet  this  liberty  in  his  hand 
to  chastise  us  if  we  oft'end,  as  a  father  chastiseth 
his  son.  De.  viii.  5.  But  this  chastisement  is  not  in 
legal  wrath,  but  in  fatherly  afi'ection ;  not  to 
destroy  us,  but  that  still  we  might  be  made  to  get 
advantage  thereby,  even  be  made  partakers  of  his 
holiness.  This  is,  that  we  might  'not  be  con- 
demned with  the  world.'  He.  .\ii.  5-11.  1  Co.  xi.  32.      As 

to  the  second  part  of  the  objection ;  there  do,  as 
Ave  say,  many  things  happen  betwixt  or  between 
the  cup  and  the  lip ;  many  things  attempt  to  over- 
throw the  Avork  of  God,  and  to  cause  that  we 
should  perish  through  our  weakness,  iiotAvithstand- 
ing  the  price  that  hath  by  Christ  been  paid  for  us. 
But  Avhat  saitli  the  Scripture  ?  '  Who  shall  sepa- 
rate us  from  the  love  of  Christ  ?  sliall  tribulation, 
or  distress,  or  persecution,  or  famine,  or  naked- 
ness, or  peril,  or  SAVord  ?  As  it  is  written.  For 
thy  sake  Ave  are  killed  all  the  day  long ;  we  are 
accounted  as  sheep  for  the  slaughter.  Nay,  in  all 
these  things  Ave  are  more  than  conquerors  through 
him  that  loved  us.  For  I  am  persuaded,  that  neither 
death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God, 
Avhich  is  in  Christ  Jesus  our  Lord.'  Ro.  viu.  35-33. 

Thus  the  apostle  reckoncth  up  all  the  disadvan- 
tages that  a  justified  person  is  incident  to  in  this 
life,  and  by  way  of  challenge  declares,  that  not 
any  one  of  them,  nor  all  together,  shall  be  able  to 
sepai-ate  us  from  the  love  of  God,  that  is  towards 
us  by  Christ,  his  death,  and  his  intercession. 

Object.  2.  It  may  be  further  objected,  that  the 
apostle  doth  here  leave  out  sin,  unto  Avhich  Ave 
know  the  saints  are  subject,  after  justification. 
And  sin  of  itself,  Ave  need  no  other  enemies,  is  of 
that  nature  as  to  destroy  the  Avhole  Avorld. 

Answ.  Sm  is  sin,  in  the  nature  of  sin,  wbere\'er 
it  is  found.  But  sin  as  to  the  damning  eftects 
thereof  is  taken  away  from  them  unto  Avliom  righ- 
teousness is  imputed  for  justification.  Nor  shall 
any  or  all  the  things  aforementioned,  though  there 


CHRIST  A  COMPLETE   SAVIOUR 


SC9 


is  a  tendency  in  every  one  of  tlicm  to  drive  us  unto 
sin,  drown  us,  through  it,  in  perdition  and  destruc- 
tion. I  am  persuaded,  says  Paul,  they  shall  never 
be  able  to  do  that.  The  apostle,  therefore,  doth 
implicitly,  though  not  expressly,  challenge  sin, 
yea,  sin  by  all  its  advantages ;  and  then  glorieth 
in  the  love  of  God  in  Christ  Jesus,  from  which  he 
concliideth  it  shall  never  separate  the  justified. 
Besides,  it  would  now  have  been  needless  to  have 
expressly  here  put  in  sin  by  itself,  seeing  before, 
he  had  argued  that  those  he  speaks  of  were  freely 
justified  therefrom. 

One  word  more  before  I  go  to  the  second  head. 
The  Father,  as  I  told  you,  has  reserved  to  himself 
a  liberty  to  chastise  his  sons,  to  wit,  with  temporal 
chastisements,  if  they  oftend.  This  still  abideth  to 
us,  notwithstanding  God's  grace,  Christ's  death, 
or  blessed  intercession.  And  this  pimishment  is 
so  surely  entailed  to  the  transgressions  that  we 
who  believe  shall  commit,  that  it  is  impossible  that 
we  should  be  utterly  freed  therefrom ;  insomuch 
that  the  apostle  positively  concludeth  them  to  be 
bastards,  what  pretences  to  sonship  soever  they 
have,  that  are  not,  for  sin,  partakers  of  fatherly 
chastisements. 

For  the  reversing  of  this  punishment  it  is  that 
we  should  l^ray,  if  perhaps  God  will  remit  it,  when 
we  are  taught  to  say,  '  Our  Father,  forgive  us  our 
trespasses. '  And  he  that  admits  of  any  other  sense 
as  to  this  petition,  derogates  from  the  death  of 
Christ,  or  faith,  or  both.  For  either  he  concludes 
that  for  some  of  his  sins  Christ  did  not  die,  or  that 
he  is  bound  to  believe  that  God,  though  he  did, 
has  not  yet,  nor  will  forgive  them,  till  from  the 
petitioner  some  legal  work  be  done ;  forgive  us, 
as  we  forgive  them  that  trespass  against  us.  Mat.  vi. 
14,  15.  But  now,  apply  this  to  temporal  punish- 
ments, and  then  it  is  true  that  God  has  reserved  a 
liberty  in  his  hand  to  punish  even  the  sins  of  his 
people  upon  them ;  yea,  and  will  not  pardon  their 
sin,  as  to  the  remitting  of  such  punishment,  unless 
some  good  work  by  them  be  done ;  '  If  ye  forgive 
not  men  their  trespasses,  neither  will  your  Father 
forgive  your  trespasses.'  Mat.  vi.  15 ;  xviu.  28-33. 

And  this  is  the  cause  why  some  that  belong  to 
God  are  yet  so  under  the  afilicting  hand  of  God  ; 
they  have  sinned,  and  God,  who  is  their  Father,  pun- 
isheth  ;  yea,  and  this  is  the  reason  Avhy  some  who 
are  dear  to  God  have  this  kind  of  punishment  never 
forgiven,  but  it  abides  Avith  them  to  their  lives'  end, 
goes  with  them  to  the  day  of  their  death,  yea,  is 
the  very  cause  of  their  death.  By  this  punishment 
they  are  cut  off  out  of  the  land  of  the  living.  But 
all  this  is  that  they  might  '  not  be  condemned  with 
the  world. '  1  Co.  xi.  b2. 

Christ  died  not  to  save  from  this  punishment  ; 
Christ  intercedes  not  to  save  from  this  punishment. 
Nothing  but  a  good  life  will  save  from  this  punish- 
ment ;  nor  always  that  either. 
VOL.  L 


The  hidings  of  God's  face,  the  harshness  of  his 
providences,  the  severe  and  sharp  chastisementa' 
tliat  ofttimes  overtake  the  very  spirits  of  his  people, 
plainly  show  that  Christ  died  not  to  save  from  tem- 
poral punishments,  prays  not  to  save  from  temporal 
punishments — that  is,  absolutely.  God  has  re- 
served a  power  to  punish,  with  temporal  ])unish- 
mcnts,  the  best  and  dearest  of  his  people,  if  need 
be.*  And  sometimes  he  remits  them,  sometimes 
not,  even  as  it  pleases  him.  I  come  now  to  tho 
second  thing. 

[Christ  saves  to  the  uttermost.] 

Second,  I  shall  now  show  you  somethin'>-  of 
Avhat  it  is  for  Christ,  by  his  intercession,  to  save  to 
the  'uilermost.'  'lie  is  able  to  save  them  to  tho 
uttermost.' 

This  is  a  great  expression,  and  carrieth  wit'u  it 
much.  '  Uttermost '  signifieth  to  the  outside,  to 
the  end,  to  the  last,  to  the  furthest  part.  Aud  it 
hath  respect  both  to  persons  and  things.  Ce.  xI'ml.  20. 

Be.  XXX.  4.  Mat.  v.  26.  Mar.  xiii.  27.  Lu.  xy. 

1.  To  persons.  Some  persons  are  in  their  own 
apprehensions  even  further  from  Christ  than  any- 
body else  ;  afar  off,  a  great  way  oft',  yet  a-coming, 
as  the  prodigal  was.  Now,  these  many  times  are 
exceedingly  afraid  ;  tlie  sight  of  that  distance  that 
they  think  is  betwixt  Christ  and  them  makes  them 
afraid.  As  it  is  said  in  another  case,  *  They  that 
dwell  in  the  uttermost  parts  are  afraid  at  thy 
tokens.'  rs.  li\'.  s.  So  these  are  afraid  they  shall 
not  speed,  not  obtain  that  for  which  they  come  to 
God.  But  the  text  says,  He  is  able  to  save  to  the 
uttermost,  to  the  very  hindermost,  them  that  como 
to  God  by  him. 

Two  sorts  of  men  seem  to  be  far,  very  far  from 
God.  (1.)  The  town  sinner.  (2.)  The  great  back- 
slider. Ne.  i.  9.  But  both  these,  if  they  come,  ho  is 
able  to  save  to  the  uttermost.  He  is  able  to  save 
them  from  all  those  dangers  that  they  fear  will 
prevent  their  obtaining  of  that  grace  and  mercy 
they  would  have  to  help  them  in  time  of  need.  Tho 
publicans  and  harlots  enter  into  the  kingdom  of 
heaven. 

2.  As  this  text  respcctcth  persons,  so  it  re- 
specteth  things.  There  are  some  things  with 
which  some  are  attended  that  are  coming  to  God, 
by  Christ,  that  make  their  coming  hard  and  very 
difiicult. 

(1.)  There  is  a  more  than  ordinary  breaking  up 
of  the  corruptions  of  their  nature.  It  seems  as  if 
all  their  lusts  and  vile  passions  of  the  tiesh  were 

*  One  proof  of  a  future  state  of  rewards  is,  that  many  of 
God's  dearest  saints  have  been  most  bitterly  persecuicd  all  tiicu- 
livcs,  and  martyred  with  extreme  cruelty.  Thus  it  was  with 
the  greatest  man  this  country  ever  saw— William  Tyndale,  to 
whom  the  world  is  indebted  for  our  translation  of  the  Bible. 
See  his  letters,  in  his  Jlemoir  by  the  Editor,  prel.xcd  to  a 
rcpriut  of  the  first  Enslish  New  Testament.— Eu. 
2  D 


210 


CHRIST  A   COMPLETE   SAVIOUR. 


become  masters,  and  miglit  now  ilo  what  they  will 
with  the  soul.  Yea,  they  take  this  man  and  toss 
and  tumble  him  like  a  ball  in  a  large  place.  This 
man  is  not  master  of  himself,  of  his  thoughts,  nor 
of  his  passions — '  His  iniquities,  like  the  wind,  do 
carry  him  away.'  is.  kiv.  g.  He  thinks  to  go  for- 
ward, hut  this  wind  blows  him  backward ;  he 
laboureth  against  this  wind,  hut  cannot  find  that 
he  getteth  ground  ;  he  takes  what  advantage  oppor- 
tunity doth  minister  to  him,  but  all  he  gets  is  to 
he  heat  out  of  heart,  out  of  breath,  out  of  courage. 
He  stands  still,  and  pants,  and  gapeth  as  for  life. 
'I  opened  my  mouth,  and  panted,'  said  David, 
'fori  longed  for  thy  commandments.'  rs.  cxis.  isi. 
He  sets  forward  again,  hut  has  nothing  but  labour 
and  sorrow. 

(2.)  Nay,  to  help  forward  his  calamity,  Satan 
[and  his]  angels  will  not  he  wanting,  both  to 
trouble  his  head  with  the  fumes  of  their  stinking 
breath,  nor  to  throw  up  his  heels  in  their  dirty 
places — '  And  as  he  was  yet  a-coming,  the  devil 
threw  him  down  and  tare  him.^  Lu.  ix.  42.  How 
many  strange,  hideous,  and  amazing  blasphemies 
Lave  those,  some  of  those,  that  are  coming  to 
Christ,  had  injected  and  fixed  upon  their  sj)irits 
against  him.  Nothing  so  common  to  such,  as  to 
have  some  hellish  wish  or  other  against  God  they 
are  coming  to,  and  against  Christ,  by  whom  they 
woidd  come  to  him.  These  blasphemies  are  like 
those  frogs  that  I  have  heard  of,  that  Avill  leap  up, 
and  catch  hold  of,  and  hang  by  their  claws.  Now 
help.  Lord  ;  now,  Lord  Jesus,  what  shall  I  do  ? 
Now,  Son  of  David,  have  mercy  upon  me  !  I  say, 
to  say  these  words  is  hard  work  for  such  an  one. 
But  he  is  able  to  save  to  the  uttermost  this  comer 
to  God  by  him. 

(3.)  There  are  also  the  oppositions  of  sense  and 
reason  hard  at  work  for  the  devil,  against  the  soul ; 
the  men  of  his  own  house  are  risen  up  against  him. 
One's  sense  and  reason,  one  would  think,  should 
not  fall  in  with  the  devil  against  ourselves,  and  yet 
nothing  more  common,  nothing  more  natural,  than 
for  our  own  sense  and  reason  to  turn  the  unnatural, 
and  war  both  against  our  God  and  us.  And  now 
it  is  hard  coming  to  God.  Better  can  a  man  hear 
and  deal  with  any  objections  against  himself,  than 
with  those  that  himself  doth  make  against  himself. 
They  lie  close,  stick  fast,  speak  aloud,  and  will  he 
heard ;  yea,  will  haunt  and  hunt  him,  as  the  devil 
doth  some,  in  every  hole  and  corner.  But  come, 
man,  come  ;  for  he  is  able  to  save  to  the  uttermost ! 

(4.)  Now  guilt  is  the  consequence  and  fruit  of 
all  this ;  and  what  so  intolerable  a  bm-den  as  guilt ! 
They  talk  of  the  stones,  and  of  the  sands  of  the 
Bca ;  but  it  is  guilt  that  breaks  the  heart  with  its 
hurden.  And  Satan  has  the  art  of  making  the 
uttermost  of  every  sin ;  he  can  blow  it  up,  make  it 
Bwell,  make  every  hair  of  its  head  as  big  as  a 
cedar.     He  can  tell  how  to  make  it  a  heinous  of- 


fence, an  unpardonable  offence,  an  offence  of  that 
continuance,  and  committed  against  so  much  light, 
that,  says  he,  it  is  impossible  it  should  ever  be 
forgiven.  But,  soul,  Christ  is  able  to  save  to  the 
uttermost,  he  can  *  do  exceeding  abundantly  above 
all  that  we  ask  or  think.'  Ep.  m.  20. 

(5.)  Join  to  all  this  the  rage  and  terror  of  men, 
which  thing  of  itself  is  sufiicient  to  quash  and  break 
to  pieces  all  desires  to  come  to  God  by  Christ ;  yea, 
and  it  doth  do  so  to  thousands  that  are  not  willing 
to  go  to  hell.  Yet  thou  art  kept,  and  made  to  go 
panting  on ;  a  whole  world  of  men,  and  devils,  and 
sin,  are  not  able  to  keep  thee  from  coming.  But 
how  comes  it  to  pass  that  thou  art  so  hearty,  that 
thou  settest  thy  face  against  so  much  wind  and 
weather  ?  I  dare  say  it  arises  not  from  thyself, 
nor  from  any  of  thine  enemies.  This  comes  from 
God,  though  thou  art  not  aware  thereof;  and  is 
obtained  for  thee  by  the  intercession  of  the  blessed 
Son  of  God,  who  is  also  able  to  save  thee  to  the 
uttermost,  that  comest  to  God  by  him. 

(6.)  And  for  a  conclusion  as  to  this,  I  will  add, 
that  there  is  much  of  the  honour  of  the  Lord  Jesus 
engaged  as  to  the  saving  of  the  coming  man  to 
the  uttermost:  '  I  am  glorified  in  them,'  saith  he. 
Jn.  xvii.  10.  He  is  exalted  to  be  a  Saviour.  Ac.  v.  31. 
And  if  the  blessed  One  doth  count  it  an  exaltation 
to  be  a  Saviour,  surely  it  is  an  exaltation  to  be  a 
Saviour,  and  a  great  one.  *  They  shall  cry  unto 
the  Lord  because  of  the  oppressors,  and  he  shall 
send  them  a  Saviour,  and  a  great  one,  and  he  shall' 
deliver  them. '  is.  xix.  20.  If  it  is  a  glory  to  be  a 
Saviour,  a  great  Saviour,  then  it  is  a  glory  for  a 
Saviour,  a  great  one,  to  save,  and  save,  and  save  to 
the  uttermost — to  the  uttermost  man,  to  the  utter- 
most sin,  to  the  uttermost  temptation.  And  hence 
it  is  that  he  saith  again,  speaking  of  the  trans- 
gressions, sins,  and  iniquities  that  he  would  jDardon, 
that  it  should  turn  to  him  for  '  a  name  of  joy,  a 
praise,  and  an  honour  before  aU  nations.'  Jer.  x.t!du.  9. 
He  therefore  counts  it  an  honour  to  be  a  great 
Saviour,  to  save  men  to  the  uttermost. 

When  Moses  said,  '  I  beseech  thee,  show  me  thy 
glory,'  the  answer  was,  *  I  will  make  all  my  good- 
ness pass  before  thee,  and  1  will  proclaim  the 
name  of  the  Lord  before  thee. '  Ex.  xxxiii.  is,  19.  And 
when  he  came  indeed  to  make  proclamation,  then 
he  proclaimed,  '  The  Lord,  The  Lord  God,  merciful 
and  gracious,  long-sufiering,  and  abundant  in  good- 
ness and  truth,  keeping  mercy  for  thousands,  for- 
giving iniquity  and  transgression  and  sin,  and 
that  Avill  by  no  means  clear  the  guilty.'  Ex.  xxdv.  6,  7. 
That  will  by  no  means  clear  them  that  will  not 
come  to  me  that  they  may  be  saved. 

See  here,  if  it  is  not  by  himself  accounted  his 
glory  to  make  his  goodness,  all  his  goodness,  pass 
before  us.  And  how  can  that  he,  if  he  saveth  not 
to  the  uttermost  tlicm  that  come  unto  God  by  him? 
ror  goodness  is  by  us  noways  seen  but  by  those 


CHRIST  A   COIVrPLETE   SAVIOUR. 


oil 


acts  by  -wliicli  it  expressetli  itself  to  be  so.  And, 
I  am  sure,  to  save,  to  save  to  the  uttermost,  is 
one  of  the  most  eminent  expressions  by  which  Ave 
understand  it  is  great  goodness.  I  know  goodness 
has  many  ways  to  express  itself  to  be  what  it  is 
.to  the  world ;  but  then  it  expressetli  its  greatness 
when  it  pardons  and  saves,  Avhen  it  pardons  and 
saves  to  the  uttermost.  My  goodness,  stiys  Christ, 
extends  not  itself  to  my  Father,  but  to  my  saints. 
Ps.  xvi.  2,  3.  ]\Iy  Father  has  no  need  of  my  goodness, 
but  m}'  saints  have,  and  therefore  it  shall  reach 
forth  itself  for  their  help,  in  whom  is  all  my  delight. 
And,  *  Oh  how  great  is  thy  goodness,  which  thou 
hast  laid  up  for  them  that  fear  thee ;  ivhich  thou 
hast  wrought  for  them  that  trust  in  thee  before 
the  sons  of  men!'  Ps.  xxxi.  19.  It  is  therefore  that 
which  tendeth  to  get  Christ  a  name,  a  fame,  and 
glory,  to  be  able  to  save  to  the  uttermost  them 
that  come  to  God  by  him. 

[In  Christ'' s  cibility  to  save,  lleth  our  safety.  ] 

But  some  may  say.  What  is  the  meaning  of  this 
word  able  ?  '  Wherefore  he  is  able  to  save, '  He 
is  able  to  save  to  the  uttermost.  How  comes  it  to 
pass  that  his  power  to  save  is  rather  put  in  than 
his  willingness ;  for  willingness,  saith  the  soul, 
would  better  have  pleased  me.  I  will  speak  two 
or  three  words  to  this  question.      And, 

First,  By  this  word  able  is  suggested  to  us  the 
sufficiency  of  his  rnqrit,  the  great  Avorthincss  of  his 
merit ;  for,  as  Intercessor,  he  sticks  fast  by  his 
merit ;  all  his  petitions,  prayers,  or  supplications 
are  grounded  upon  the  worthiness  of  his  person  as 
Mediator,  and  on  the  validity  of  his  offering  as 
priest.  This  is  the  more  clear,  if  you  consider  the 
reason  why  those  priests  and  sacrifices  under  the 
law  could  not  make  the  worshippers  perfect.  It 
was,  I  say,  because  there  wanted  in  them  worthi- 
ness and  merit  in  their  sacrifices.  But  this  man, 
when  he  came  and  offered  his  sacrifice,  he  did  by 
that  one  act  *  perfect  for  ever  them  that  are  sanc- 
tified,' or  set  apart  for  glory,  'But  this  raan,  after 
he  had  oft'ered  one  sacrifice  for  sins,  for  ever  sat 
down  on  the  right  hand  of  God.'  He.  x.  1-12. 

When  Moses  prayed  for  the  people  of  Israel, 
thus  he  said,  *  And  now,  I  beseech  thee,  let  the 
power  of  my  Lord  be  great,  according  as  thou  hast 
spoken.'  But  what  had  he  spoken?  '  The  Lord 
is  long-suffering,  and  of  great  mercy,  forgiving- 
iniquity  and  transgression,  and  by  no  means  clear- 
ing the  guilty  -  Pardon,  I  beseech  thee,  the  ini- 
quity of  this  people  according  unto  the  greatness 
of  thy  mercy,  and  as  thou  hast  forgiven  this  people, 
from  Egypt  even  until  now,'  Nu.  xiv.  17-1!). 

Second,  Has  he  but  power,  we  know  he  is  will- 
ing, else  he  would  not  have  promised  ;  it  is  also  his 
glory  to  pardon  and  save.  So,  then,  in  his  ability 
lies  our  safety,  AVliat  if  he  were  never  so  Avilling, 
if  he  were  not  of  ability  sufficient,  what  would  his 


willingness  do?  But  he  has  showed,  as  I  said,  his 
willingness  by  promising:  *  Him  that  cometh  to 
me  I  will  in  no  Avise  cast  out,'  Jn.vL  37.  So  that 
now  our  comfort  lies  in  his  power,  in  that  he  is  ablo 
to  make  good  his  Avord.  Ro.  iv.  20,  21,  And  this  also 
Avill  then  be  seen,  Avhen  he  hath  saved  them  that 
come  to  God  by  him,  when  he  hath  saved  them  to 
the  uttermost ;  not  to  the  uttermost  of  his  ability, 
but  to  the  uttermost  of  our  necessity;  for  to  the 
uttermost  of  his  ability  I  believe  he  Avill  never  be 
put  to  it  to  save  his  church ;  not  for  that  he  is 
loath  so  to  save,  but  because  there  is  no  need  so 
to  save ;  he  shall  not  need  to  put  out  all  his  power, 
and  to  press  the  utmost  of  his  merit  for  the  saving 
of  his  church.  Alas !  there  is  sufficiency  of  merit 
In  him  to  save  a  thousand  times  as  many  more  as 
are  like  to  be  saved  by  him ;  '  he  is  able  to  do 
exceeding  abundantly  above  all  that  we  ask  or 
think.'  Measure  not,  therefore,  what  he  can  do 
by  what  he  has,  doth,  or  Avill  do ;  neither  do  thou 
interpret  this  word,  to  the  uttermost,  as  if  it  related 
to  the  uttermost  of  his  ability,  but  rather  as  it 
relateth,  for  so  it  doth  indeed,  to  the  greatness  of 
thy  necessity.  For  as  he  is  able  to  save  thee, 
though  thy  condition  be,  as  it  may  be  supposed  to 
be,  the  worst  that  CA'er  man  was  in  that  was  saved, 
so  he  is  able  to  save  thee,  though  thy  condition 
Avere  ten  times  worse  than  it  is. 

What!  shall  not  the  Avorthiness  of  the  Son  of 
God  be  sufficient  to  save  from  the  sin  of  man?  or 
shall  the  sin  of  the  Avorld  be  of  that  Aveight  to 
destroy,  that  it  shall  put  Christ  Jesus  to  the  utter- 
most of  the  Avorth  of  his  person  and  merit  to  save 
therefrom?  I  believe  it  is  blasphemy  to  think  so. 
We  can  easily  imagine  that  he  can  saA'e  all  the 
Avorld — that  is,  that  he  is  of  ability  to  do  it ;  but 
we  cannot  imagine  that  he  can  do  no  more  than 
we  can  think  he  can.  But  our  imagination  and 
thoughts  set  no  bound  to  his  ability.  *  He  is  able 
to  do  exceeding  abundantly  above  all  that  we  ask 
or  think.'  But  Avhat  that  is,  I  say,  no  man  can 
think,  no  man  can  imagine.  So,  then,  Jesus  Christ 
can  do  more  than  ever  any  man  thought  he  could 
do  as  to  saving ;  he  can  do  Ave  knoAV  not  Avhat. 
This,  therefore,  should  encourage  comers  to  come 
to  him  ;  and  them  that  come,  to  hope.  This,  I  say, 
should  encourage  them  to  let  out,  to  lengthen,  and 
heighten  their  thoughts  by  the  word,  to  the  utter- 
most, seeing  he  can  '  save  to  the  uttermost  them 
that  come  to  God  by  him,'* 

[Inferences  from  tlie  benefits  of  ClirisCsiriiercession,'] 

Third.  And  noAV  I  come  to  the  third  thing 
that  I  told  you  I  should  speak  to,  and  that  is,  to 


*' The  uttermost.'  How  bcuncllcssl  It  iucludes  all  that 
wondi-ous  extent  of  Diviue  love  which  wc  shall  be  ever  learning, 
and  never  be  able  to  comprchcnJ,  the  breadth,  length,  depth, 
and  height  of  the  love  of  Chi-ist,  whieh  passcth  kuowledgc— 
Ed, 


1: 


CHRIST  A   CO^IPLETE   SAVIOIIR. 


tlwse  infcretices  that  may  he  gathered  from  these 
words. 

1.  Are  tliey  that  arc  justified  by  Christ's  blood 
such  as  have  need  yet  to  be  saved  by  his  interces- 
sion? Tlicnfrom  hence  it  follows  that  justif  cation 
tciU  stand  with  imperfection.  It  doth  not  therefore 
follow  that  a  justified  man  is  ■without  infirmity ;  for 
liC  that  is  without  infirmity — that  is,  perfect  with 
absolute  perfection,  has  no  need  to  be  yet  saved  by 
an  act  yet  to  be  performed  by  a  mediator  and  his 
mediation. 

When  I  say,  justification  will  stand  with  imper- 
fection, I  do  not  mean  tliat  it  will  allow,  counten- 
ance, or  approve  thereof;  but  I  mean  there  is  no 
necessity  of  our  perfection,  of  our  personal  perfec- 
tion, as  to  our  justification,  and  that  we  are  justi- 
fied without  it;  yea,  that  that,  in  justified  persons, 
remains.  Again ;  when  I  say  that  justification  will 
stand  with  imperfection,  I  do  not  mean  that  in  our 
justification  we  are  imperfect;  for  in  that  we  are 
complete ;  '  we  are  complete  in  him  '  who  is  our 
justice.  Col.  ii.  10.  If  otherwise,  the  imperfection  is 
in  the  matter  that  justifieth  us,  which  is  the  right- 
eousness of  Christ.  Yea,  and  to  say  so  would  con- 
clude that  wrong  judgment  proceedeth  from  him 
that  imputeth  that  righteousness  to  us  to  justifica- 
tion, since  an  imperfect  thing  is  imputed  to  us  for 
justification.  But  far  be  it  from  any  that  believe 
that  God  is  true  to  imagine  such  a  thing ;  all  his 
works  arc  perfect,  there  is  nothing  wanting  in  them 
as  to  the  present  design. 

[(3i<e6l]  But  what  then  do  we  mean  when  we 
say,  justification  will  stand  Avith  a  state  of  imper- 
fection ? 

Aiisw.  Why,  I  mean  that  justified  men  are  yet 
sinners  in  themselves,  are  yet  full  of  imperfections  ; 
yea,  sinful  imperfections.  Justified  Paul  said,  'I 
know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no 
good  thing. '  Ko.  vii.  is.  While  we  are  yet  sinners, 
wc  are  justified  by  the  blood  of  Christ.  Hence, 
again,  it  is  said,  'he  justifieth  the  ungodly.'  Eo.  iv.  5; 
V.  s,  9.  Justification,  then,  only  covereth  our  sin 
from  the  sight  of  God ;  it  inaketh  us  not  perfect 
with  inherent  perfection.  But  God,  for  the  sake  of 
that  righteousness  which  by  his  grace  is  imputed 
to  lis,  declareth  us  quit  and  discharged  from  the 
curse,  and  sees  sin  in  us',  .j  more  to  condemnation. 

[why  the  justified  neld  an  intercessor.] 

And  this  is  the  reason,  or  one  reason,  why  they 
that  are  justified  have  need  of  an  intercessor — to 
•wit,  to  save  us  from  the  evil  of  the  sin  that  remains 
in  our  flesh  after  we  are  justified  by  grace  through 
Christ,  and  set  free  from  the  law  as  to  condemna- 
tion. Therefore,  as  it  is  said,  wc  are  saved ;  so  it 
is  said,  '  He  is  able  also  to  save  them  to  the  utter- 
most that  come  unto  God  by  him,  seeing  lie  ever 
liveth  to  make  intercession  for  them.'     The  godly. 


for  now  we  will  call  them  the  godly,  though  tiiera 
is  yet  abundance  of  sin  in  them,  feel  in  themselves 
many  things  even  after  justification  by  which  they 
are  convinced  they  are  still  attended  with  personal, 
sinful  imperfections. 

[^Imperfect  in  their  feelings  and  indinaiions.] — 
(1.)  They  feel  unbelief,  fear,  mistrust,  doubting, 
despondings,  murmurings,  blasphemies,  pride,  light- 
ness, foolishness,  avarice,  fleshly  lusts,  heartless- 
ness  to  good,  wicked  desires,  low  thoughts  of 
Christ,  too  good  thoughts  of  sin,  and,  at  times,  too 
great  an  itching  after  the  worst  of  immoralities. 

(2.)  They  feel  in  themselves  an  aptness  to  incline 
to  errors,  as  to  lean  to  the  works  of  the  law  for 
justification  ;  to  question  the  truth  of  the  resurrec- 
tion and  judgment  to  come  ;  to  dissemble  and  play 
the  hypocrite  in  profession  and  in  performance  of 
duties  ;  to  do  religious  duties  rather  to  please  man 
than  God,  who  trieth  the  heart. 

(3.)  They  feel  an  inclination  in  them,  in  times 
of  trial,  to  faint  under  the  cross,  to  seek  too  much 
to  save  themselves,  to  dissemble  the  known  truth 
for  the  obtaining  a  little  favour  Avith  men,  and  to 
speak  things  that  they  ought  not,  that  they  may 
sleep  in  a  whole  skin. 

(4.)  They  feel  wearisomeness  in  religious  duties, 
but  a  natural  propensity  to  things  of  the  flesh. 
They  feel  a  desire  to  go  beyond  bounds  both  at 
board,  and  bed,  and  bodily  exercise,  and  in  all  law- 
ful recreation. 

(5.)  They  feel  in  themselves  an  aptness  to  take 
the  advantage  of  using  of  things  that  are  lawful,  as 
food,  raiment,  sleep,  talk,  estates,  relations,  beauty, 
wit,  parts,  and  graces,  to  unlawful  ends.  These 
things,  with  many  more  of  the  like  kind,  the  justified 
man  finds  and  feels  in  himself,  to  his  humbling  and 
often  casting  down ;  and  to  save  him  from  the 
destroying  evil  of  these,  Christ  ever  liveth  to  make 
intercession  for  him. 

[I7n23erfecl  in  their  graces.] — Again;  the  justi- 
fied man  is  imperfect  in  his  graces,  and  therefore 
needeth  to  be  saved  by  the  intercession  of  Christ 
from  the  bad  fruit  that  that  imperfection  yields. 

Justifying  righteousness  is  accompanied  wutli 
graces — the  graces  of  the  Spirit.  Though  these 
graces  are  not  that  matter  by  and  through  which 
we  are  justified,  nor  any  part  thereof,  that  being 
only  the  obedience  of  Christ  imputed  to  us  of  mere 
pleasure  and  good  will ;  but,  I  say,  they  come  when 
justification  comes.  Ro.  ix.  And  though  they  are 
not  so  easily  discerned  at  the  first,  they  show  forth 
themselves  afterwards.  But  I  say,  how  many 
soever  they  are,  and  how  fast  soever  they  grow, 
their  utmost  arrivement  here  is  but  a  state  short 
of  perfection.  None  of  the  graces  of  God's  Spirit 
in  our  hearts  can  do  their  work  in  us  without  short- 
ness, and  that  because  of  their  own  imperfections, 
and  also  because  of  the  oppositions  that  they  meet 
with  from  our  flesh. 


CHRIST  A   COMPLETE   SAVIOUR. 


213 


(1.)  Faitli,  -wliich  is  the  root-grace,  the  grand 
grace,  its  shortness  is  sufficiently  manifest  hy  its 
shortness  of  apprehension  of  things  pertaining  to 
the  person,  offices,  relations,  and  works  of  Clirist, 
no'n'  in  the  heavenly  place  for  us.  It  is  also  very 
defective  in  its  fetching  of  comfort  from  the  Word 
to  us,  and  in  continuing  of  it  with  us,  when  at  any 
time  we  attain  unto  it ;  in  its  receiving  of  strength 
to  suhdue  sin,  and  in  its  purifyings  of  the  heart, 
though  indeed  it  doth  what  it  doth  in  reality,  yet 
liow  short  is  it  of  doing  of  it  thoroughly?  Often- 
times, Avere  it  not  for  supplies  hy  virtue  of  the 
intercession  of  Christ,  faith  would  fail  of  perform- 
ing its  office  in  any  measure.  Lu.  xxii.  si,  32. 

(2.)  There  is  hope,  another  grace  of  the  Spirit 
bestowed  upon  us ;  and  how  often  is  that  also,  as 
to  the  excellency  of  working,  made  to  flag?  'I 
shall  perish,'  saith  David  ;  '  I  am  cut  off  from  he- 
fore  thine  eyes,' said  he.  Ts.  xxxi.  22.  And  now  where 
was  his  hope,  in  the  right  gospel  discovery  of  it? 
Also  all  our  fear  of  men,  and  fears  of  death,  and 
fears  of  judgment,  they  arise  from  the  imperfections 
of  hope.  But  from  all  those  faults  Christ  saves 
us  hy  his  intercessions. 

(3.)  There  is  love,  that  should  he  in  us  as  hot 
as  fire.  It  is  compared  to  fire,  to  fire  of  the  hot- 
test sort ;  yea,  it  is  said  to  he  hotter  than  the  coals 
of  juniper.  Ca.  viu.  6,  7.  But  who  finds  this  heat  in 
love  so  much  as  for  one  poor  quarter  of  an  hour 
together?  Some  little  flashes,  perhaps,  some  at 
some  times  may  feel,  hut  where  is  that  constant 
burning  of  affection  that  the  Word,  the  love  of  God, 
and  the  love  of  Christ  call  for?  yea,  and  that  the 
necessities  of  the  poor  and  afflicted  members  of 
Christ  call  for  also.  Ah!  love  is  cold  in  these 
frozen  days,  and  short  when  it  is  at  the  highest. 

(4.)  The  grace  of  humility,  when  is  it  ?  who 
has  a  thimbleful  thereof  ?  Where  is  he  that  is 
'  clothed  with  humility,'  and  that  does  what  he  is 
commanded  '  with  all  humility  of  mind  ?  '  i  re.  v.  5. 

Ac.  XX.  19. 

(5.)  For  zeal,  where  is  that  also  ?  Zeal  for  God 
against  sin,  profaneness,  superstition,  and  idolatry. 
I  speak  now  to  the  godly,  who  have  this  zeal  in 
the  root  and  habit ;  but  oh,  how  little  of  it  puts 
forth  itself  into  actions  in  such  a  day  as  this  is ! 

(6.)  There  is  reverence,  fear,  and  standing  in 
awe  of  God's  Word  and  judgments,  where  are  the 
excellent  workings  thereof  to  be  found  ?  And 
where  it  is  most,  how  far  short  of  perfect  acts 
is  it  ? 

(7.)  Simplicity  and  godly  sincerity  also,  with 
how  much  dirt  is  it  mi.xed  in  the  best ;  especially 
among  those  of  the  saints  that  are  rich,  who  have 
got  the  poor  and  beggarly  art  of  complimenting  ? 
For  the  more  compliment,  the  less  sincerity. 
Many  words  will  not  fill  a  bushel.  But  *  in  the 
multitude  of  words  there  wanteth  not  sin.'  rr.  x.  i». 
Plain  men  are  thin  come  up  in  this  day ;  to  find  a 


mouth  M'ithout  fraud  and  deceit  now  is  a  rare  tliino-. 
Thus  might  one  cor.nt  up  all  the  graces  of  the  Spirit, 
and  show  wherein  every  one  of  them  are  scanty 
and  wanting  of  perfection.  Now  look,  what  they 
want  of  perfection  is  supplied  witli  sin  and  vanity; 
for  there  is  a  fulness  of  sin  and  flesh  at  hand  to 
make  up  all  the  vacant  places  in  our  souls.  There 
is  no  place  in  the  souls  of  the  godly  but  it  is  filled 
up  with  darkness  when  the  light  is  wanting,  and 
with  sin  so  far  forth  as  grace  is  wanting.  Satan, 
also,  diligently  waiteth  to  come  in  at  the  door,  if 
Careless  has  left  it  a  little  acharc.* 

But,  oh !  the  grace  of  our  Lord  Jesus  Christ, 
who  ever  liveth  to  make  intercession  for  us,  and 
that,  by  so  doing,  saves  us  from  all  the  imperfect 
acts  and  workings  of  our  graces,  and  from  all  the 
advantages  that  flesh,  and  sin,  and  Satan  getteth 
upon  us  thereby. 

[Imperfect  in  their  Duties.] — Further,  as  Christ 
Jesus  our  Lord  doth  save  us,  by  his  intercession, 
from  that  hurt  that  would  unavoidably  come  upon 
us  by  these,  so  also,  by  that  we  are  saved  from 
the  evil  that  is  at  any  time  found  in  any  or  all 
our  holy  duties  and  performances  that  is  our  duty 
daily  to  be  found  in.  That  our  duties  are  imper- 
fect, follows  upon  what  was  discour.scd  before  ;  for 
if  our  graces  be  imperfect,  how  can  our  duties  but 
be  so  too  ? 

(1 .)  Our  prayers,  how  Imperfect  are  they !  With 
how  much  unbelief  are  they  mixed !  How  apt  is 
our  tongue  to  run,  in  prayer,  before  our  hearts! 
With  how  much  earnestness  do  our  lips  move,  while 
our  hearts  lie  Avithin  as  cold  as  a  clod !  Yea,  and 
ofttimes,  it  is  to  be  feared,  we  ask  for  that  with  our 
mouth  that  we  care  not  whether  we  have  or  no. 
Where  is  the  man  that  pursues  Avith  all  his  might 
Avhat  but  now  he  seemed  to  ask  for  Avith  all  his 
heart  ?  Prayer  is  become  a  shell,  a  piece  of  for- 
mality, a  very  empty  thing,  as  to  the  spirit  and 
life  of  prayer  at  this  day.  I  speak  now  of  the 
prayers  of  the  godly.  I  once  met  Avith  a  poor 
Avoman  that,  in  the  greatest  of  her  distresses,  told 
me  she  did  use  to  rise  In  the  night,  in  cold  weather, 
and  pray  to  God,  Avhile  she  sweat  Avith  fears  of 
the  loss  of  her  prayer  and  desires  that  her  soul 
mio-ht  be  saved.  1  haA'e  heard  of  many  that  have 
filaycd,  but  of  fcAV  that  have  prayed,  till  tliey  have 
sweat,  by  reason  of  their  Avrestling  Avith  God  for 
mercy  in  that  duty. 

(2.)  There  is  the  duty  of  almsgiving,  another 
gospel  performance;  but  how  poorly  is  it  done 
in  our  days !  We  haA^e  so  many  foolish  ways  to 
lay  out  money,  in  toys  and  fools'  baubles  for  our 
children,  that  Ave  can  spare  none,  or  very  little, 
for  the  relief  of  the  poor.     Also,  do  not  many  give 

♦  'Acliare,'  from  to  chare,  to  turn  about,  or  backwards 
and  forwards;  as,  achare  woman,  one  who  takes  her  turn  at 
Avork ;  a  door  achare,  or  ajar,  turning  to  and  fro  on  its  liingcs, 
or  standing  partly  open. — Eo. 


214 


CHRTST  A  COJIPLETE   SAVIOUH. 


that  to  tliclr  clogs,  yea,  let  it  lie  in  their  houses 
until  it  stinks  so  vilely  that  neither  dog  nor  cat 
■vrill  eat  it ;  which,  had  it  heen  hestowed  well  in 
time,  niio-ht  have  been  a  succour  and  nourishment 
to  some  poor  member  of  Christ  ? 

(3.)  There  is  hearing  of  the  Word  ;  but,  alas ! 
the  place  of  hearing  is  the  place  of  sleeping  with 
many  a  fine  professor.  I  have  often  observed  that 
those  tliat  keep  shops  can  briskly  attend  upon  a 
twopenny  customer;  but  when  they  come  them- 
selves to  God's  market,  they  spend  their  time  too 
mucli  in  letting  their  thoughts  to  wander  from 
God's  commandments,  or  in  a  nasty  drowsy  way. 
The  heads,  also,  and  hearts  of  most  hearers  are  to 
the  Word  as  the  sieve  is  to  water ;  they  can  hold 
no  sermons,  remember  no  texts,  bring  home  no 
proofs,  produce  none  of  the  sermon  to  the  edifica- 
tion and  profit  of  others.  And  do  not  the  best 
take  up  too  much  in  hearing,  and  mind  too  little 
what,  by  the  Word,  God  calls  for  at  their  hands, 
to  perform  it  with  a  good  conscience  ? 

(4.)  There  is  faithfulness  in  callings,  faithful- 
ness to  brethren,  faithfulness  to  the  world,  faith- 
fulness to  children,  to  servants,  to  all,  according  to 
our  place  and  capacity.  Oh  I  how  little  of  it  is 
there  found  in  the  mouths  and  lives,  to  speak 
nothing  of  the  hearts,  of  professors. 

I  will  proceed  no  further  in  this  kind  of  repeti- 
tion of  things ;  only  thus  much  give  me  leave  to 
say  over  again,  even  many  of  the  truly  godly  are 
very  faulty  here.  But  what  woiald  they  do  if  there 
were  not  one  always  at  the  riglit  hand  of  God, 
by  intercession,  taking  away  these  kind  of  ini- 
(juities  ? 

2.  Are  those  that  are  justified  by  the  blood  of 
Christ  such,  after  that,  as  have  need  also  of  saving 
by  Christ's  intercession  ?  From  hence,  then,  we 
may  infer,  that  as  sin,  so  Satan  will  not  give  over 
from  assavUing  the  best  of  the  saints. 

It  is  not  justification  that  can  secure  us  from 
being  assaulted  by  Satan :  •  Simon,  Simon,  Satan 
has  desired  to  have  you.'  Lu.  sxii.  31,  32.  There  are 
two  things  that  do  encourage  the  devil  to  set  upon 
the  people  of  God : — 

(1.)  He- knows  not  who  are  elect;  for  all  that 
profess  are  not,  and,  therefore,  he  will  make  trial, 
if  he  can  get  them  into  his  sieve,  whether  he  can 
cause  them  to  perish.  And  great  success  he  hath 
had  tliis  way.  ]\Iany  a  brave  professor  has  he 
overcome ;  he  has  cast  some  of  tlie  stars  from 
heaven  to  cartli ;  he  picked  one  out  from  among 
the  apostles,  and  one,  as  it  is  tliought,  from  among 
the  seven  deacons,*  and  many  from  among  Christ's 
disciples ;  but  how  man}^  think  you,  nowadays, 
doth  he  utterly  destroy  with  his  net  ? 

*  It  is  supposed  by  some  that  '  Nicolas'  was  tlic  founder  of 
the  sect  of  the  Xicolaitanes,  mentioned  in  l?e.  ii.  C,  15  ;  but 
of  this  there  is  much  doubt.  See  Dr.  GiU,  and  Matthew  Henry 
on  Ac.  vi.  5. — Ed. 


(2.)  If  it  so  happenoth  that  he  cannot  destroy, 
because  Christ,  by  his  intercession,  prevaileth,  yet 
will  he  set  upon  tlie  church  to  defile  and  afliict  it. 
For  (a),  If  he  can  but  get  us  to  fall,  with  Peter, 
then  he  has  obtained  that  dishonour  be  brought  to 
God,  the  weak  to  be  stumbled,  the  world  offended, 
and  the  gospel  vilified  and  reproached.  Or(&),  If 
he  cannot  throw  up  our  heels,  yet,  by  buff'eting  of 
us,  he  can  grieve  us,  afliict  us,  put  us  to  pain, 
fright  us,  drive  us  to  many  doubts,  and  make  "our 
life  very  uncomfortable  unto  us,  and  make  us  ffo 
groaning  to  our  Father's  house.  But  blessed  be 
God  for  his  Christ,  and  for  that  *  he  ever  liveth  to 
make  intercession  for  us.' 

3.  Are  those  that  are  justified  by  the  blood  of 
Christ  such  as,  after  that,  have  need  to  be  saved 
by  Christ's  intercession  ?  Then,  hence  I  infer 
that  it  is  dangerous  going  about  anything  in  our 
own  name  and  strength.  If  we  would  have  helps 
from  the  intercession  of  Christ,  let  us  have  a  care 
that  we  do  what  we  do  according  to  the  word  of 
Christ.  Do  what  he  bids  us  as  well  as  we  can, 
as  he  bids  us,  and  then  we  need  not  doubt  to  have 
help  and  salvation  in  those  duties  by  the  interces- 
sion of  Christ,  'Do  all,'  says  the  apostle,  'in 
the  name  of  the  Lord  Jesus. '  CoL  iii.  i".  Oh,  but 
then  the  devil  and  the  world  wiU  be  most  of  ail 
oifended !  Well,  well,  but  if  you  do  nothing  but 
as  in  his  fear,  by  his  Word,  in  his  name,  you  may 
be  sure  of  what  help  his  intercession  can  afiford 
you,  and  that  can  afford  you  much  help,  not  only 
to  begin,  but  to  go  through  with  your  work  in 
some  good  measure,  as  you  should ;  and  by  that 
also  you  shall  be  secured  from  those  dangers,  if 
not  temptations  to  dangers,  that  those  that  go  out 
about  business  in  their  own  names  and  strength 
shall  be  sure  to  meet  withal. 

4.  Are  those  that  are  justified  by  the  blood  of 
Christ  such  as,  after  that,  have  need  of  being  saved 
by  Christ's  intercession  ?'  Then,  hence  I  infer 
again,  that  God  has  a  great  dislike  of  tlie  sins  of 
his  oiim  people,  and  would  fall  upon  them  in  judg- 
ment and  anger  much  tnore  severely  than  lie  doth, 
ivere  it  not  for  Christ's  intercession.  The  gospel  is 
not,  as  some  think,  a  loose  and  licentious  doctrine, 
nor  God's  discipline  of  his  church  a  negligent  and 
careless  discipline ;  for,  though  those  that  believe 
already  hiive  also  an  intercessor,  yet  God,  to  show 
his  detestation  against  sin,  doth  often  make  them 
feel  to  purpose  the  weight  of  his  fingers.  The 
sincere,  that  fain  woiild  walk  oft  with  God,  have 
felt  what  I  say,  and  that  to  the  breaking  of  their 
bones  full  oft.  The  loose  ones,  and  those  that 
God  loves  not,  may  be  utter  strangers  as  to  this  ; 
but  those  that  are  his  own  indeed  do  know  it  is 
otherwise. t     '  You  only  have  I  known'  above  all 


t  A  godly  man's  prayers  are  sometimes  answered  by  tem- 
ble  things  in  righteousness.     He  prays. to  be  quickened  in  his 


CHRIST  A   COMPLETE   SAVIOUR. 


215 


others,  says  God,  '  therefore  I  will  punish  you  for 
all  your  iniquities.'  Am.  m.  2.  God  keeps  a  very 
strict  house  among  his  children.  David  found  it 
so,  Haman  found  it  so,  Job  found  it  so,  and  the 
church  of  God  found  it  so ;  and  I  know  not  that 
his  mind  is  ever  the  less  against  sin,  notwitlistand- 
ing  we  have  an  Intercessor.  True,  our  Interces- 
sor saves  us  from  damning  evils,  from  damning 
judgments ;  hut  he  neither  doth  nor  will  secure  us 
from  temporal  punishment,  from  spiritual  punish- 
ment, unless  we  watch,  deny  ourselves,  and  walk  in 
his  fear.  I  would  to  God  that  those  who  are  other- 
wise minded  did  but  feel,  for  three  or  four  months, 
something  of  what  I  have  felt  for  several  years 
together  for  base  sinful  thoughts  !  I  wish  it,  I  say, 
if  it  might  be  for  their  good,  and  for  the  better 
regulating  of  their  understandings.  But  whether 
they  obtain  my  wish  or  no,  sure  I  am  that  God  is 
no  countenancer  of  sin ;  no,  not  in  his  own  people  ; 
nay,  he  will  bear  it  least  of  all  in  them.  And  as 
for  others,  however  he  may  for  a  while  have  patience 
towards  them,  if,  perhaps,  his  goodness  may  lead 
them  to  repentance ;  yet  the  day  is  coming  when 
he  will  pay  the  carnal  and  hypocrites'  home  with 
devouring  fire  for  their  offences. 

But  if  our  holy  God  will  not  let  us  go  altogether 
unpunished,  though  Ave  have  so  able  and  blessed 
an  Intercessor,  that  has  always  to  present  God 
with,  on  our  behalf,  so  valuable  a  price  of  his  own 
blood,  now  before  the  throne  of  grace,  what  should 
w.e  have  done  if  there  had  been  no  day's-man,  none 
to  plead  for  us,  or  to  make  intercession  on  our  be- 
half ?  Read  that  text,  '  For  I  am  with  thee, 
saith  the  Lord,  to  save  thee ;  though  I  make  a 
full  end  of  all  nations  wliither  I  have  scattered 
thee,  yet  will  I  not  make  a  full  end  of  thee  ;  but  I 
will  correct  thee  in  measure,  and  will  not  leave 
thee  altogether  unpunished. '  Je.  xxx.  ii.  If  it  be  so, 
I  say,  what  had  become  of  us,  if  we  had  had  no 
Intercessor  ?  And  what  will  become  of  them  con- 
cerning whom  the  Lord  has  said  already'-,  *  I  will 
not  take  up  their  names  into  my  lips  V  Ps.  xvi.  4. 
'  I  pray  not  for  tlie  world. '  Jn.  xvu.  o. 

5.  Are  those  that  are  already  justified  by  the 
blood  of  Christ  yet  such  as  have  need  of  being- 
saved  by  his  intercession  ?  Then,  hence,  I  infer 
that  Christ  is  not  only  the  beginner,  hut  the  completer 
of  our  salvation ;  or,  as  the  Holy  Ghost  calls  him, 
'  the  author  and  finisher  of  our  faith,'  lie.  xii.  2;  or, 
as  it  calls  him  again,  *  the  author  of  eternal  salva- 
tion. '  He.  V.  9.  Of  salvation  throughout,  from  the 
beginning  to  the  end,  from  first  to  last.  His 
hands  have  laid  the  foundation  of  it  in  his  own 
blood,  and  his  hands  shall  finish  it  by  his  inter- 
cession. Zee.  iv.  9.     As  he  has  laid  the  beginning 


walk  with  God ;  and  the  answer,  dictated  by  wisdom  and  love, 
is  the  loss  of  some  temporal  blessing,  that  he  may  be  kept 
'  looliinff  unto  Jesus.' — Ed. 


fastly,  so  he  shall  bring  forth  the  headstones  with 
shoutings,  and  we  shaU  cry,  Grace,  grace,  at  the 
last,  salvation  only  belongeth  to  the  Lord.  Zcc.  iv.  7. 

Ts.  iii.  8.  Is.  xliii.  11. 

Many  there  be  that  begin  with  grace,  and  end 
M-ith  works,  and  think  that  is  the  only  way.  In- 
deed works  vv'ill  save  from  temporal  punishments, 
when  their  imperfections  are  purged  from  them  by 
the  intercession  of  Christ;  but  to  be  saved  and 
brought  to  glory,  to  be  carried  through  this 
dangerous  world,  from  my  first  moving  after  Christ 
till  I  set  my  foot  Avithin  the  gates  of  paradise,  this 
is  the  work  of  my  I\Iediator,  of  my  high  priest  and 
intercessor  ;  it  is  he  that  fetches  us  again  when 
we  are  run  away  ;  it  is  he  that  lifteth  us  up  when 
the  devil  and  sin  has  thrown  us  down ;  it  is  he 
that  quickeneth  us  when  we  grow  cold;  it  is  he 
that  comforteth  us  when  we  despair ;  it  is  he  that 
obtains  fresh  pardon  when  we  have  contracted  sin; 
and  he  that  purges  om*  consciences  when  they  are 
loaden  Avith  guilt.  Eze.  xxxiv.  ic.  Ts.  cxiv.  14. 

I  know  also,  that  rcAvards  do  Avait  for  them  in 
heaven  that  do  believe  in  Christ,  and  shall  do  AveU 
on  earth ;  but  this  is  not  a  reward  of  merit,  but 
of  grace.  We  are  saved  by  Christ ;  brouglit  to 
glory  by  Christ ;  and  all  our  Avorks  are  no  othcr- 
Avise  made  acceptable  to  God  but  by  the  person 
and  personal  excellencies  and  Avorks  of  Christ  ; 
therefore,  Avhatever  the  jcavcIs  are,  and  the  brace- 
lets, and  the  pearls,  that  thou  shalt  be  adorned 
with  as  a  reward  of  service  done  to  God  in  the 
world,  for  them  thou  jnust  thank  Christ,  and, 
before  all,  confess  that  he  was  the  meritorious 
cause  thereof,  i  Pe.  ii.  5.  He.  xiii.  15.  He  saves  us,  and 
saves  our  services  too.  Re.  v.  0-14.  They  Avould  be 
all  cast  back  as  dung  in  our  faces,  Avere  they  not 
rinsed  and  washed  in  the  blood,  were  they  not 
SAveetened  and  perfumed  in  the  incense,  and  con- 
veyed to  God  himself  through  the  Avhite  hand  of 
Jesus  Christ ;  for  that  is  his  golden  censer ;  from 
thence  ascends  the  smoke  that  is  in  the  nostrils  of 
God  of  such  a  SAveet  savour.  Re.  vii.  12-14 ;  -i-iii.  3,  4. 

6.  Are  those  that  are  already  justified  by  the 
blood  of  Christ,  sucli  as  do  still  stand  in  need  of 
being  saved  by  his  intercession  ?  Then  hence  I 
infer  again,  that  we  tJiat  Jiave  been  saved  hitJierto,  and 
preserved  from  the  dangers  tJiat  ux  have  met  with 
since  our  first  conversion  to  this  moment,  should 
ascribe  the  glory  to  Jesus  Christ,  to  God  by  Jesus 
Christ.  '  I  have  prayed  that  thy  faith  fail  not :  I 
pray  that  thou  Avouldest  keep  them  from  the  evil,' 
is  the  true  cause  of  om-  standing,  and  of  our  con- 
tinuing in  the  faith  and  holy  profession  of  the 
gospel  to  this  very  day.  Wherefore  we  must  give 
the  glory  of  all  to  God  by  Christ:  '  I  will  not  trust 
in  my  bow,'  said  David,  'neither  shall  my  SAVord 
save  me.  But  thou  hast  saved  us  from  our  ene- 
mies, and  hast  put  them  to  shame  tliat  luitcd  us. 
In  God  we  boast  all  the  day  long,  and  praise  thy 


216 


CHRIST  A   COMPLETE   SAVIOUR. 


name  for  ever.    Selah  !'   '  lie  always  cause tli  us  to 
triuinpli  iu  Christ.'    '  We  rejoice  ia  Christ  Jesus, 
and  liave  no  confidence  in  the  flesh.' Ps.  xiiv.  6-8. 
2  Co.  ii.  H.  rhi.  iii.  3.     Tluis  you  see  that,  hoth  in  the 
Old  and  Xew  Testament,  all  the  glory  is  given  to 
the  Lord,  as  Avell  for  preservation  to  heaven  as  for 
justitication  of  life.  And  he  that  is  -well  acquainted 
ivitli  himself  ■will   do  this  readily;  though  light 
heads,  and  such  as  are  not  acquainted  with  the 
desperate  evil  that  is  in  their  natures,  will  sacrifice  j 
to  their  own  net.     But  such  will  so  sacrifice  but  j 
a  while.     Sir  Death  is  coming,  and  he  will  put 
them  into  the  view  of  what  they  see  not  now,  and  , 
will  feed   sweetly  upon   them,  because  they  made  j 
not  the  Lord  their  trust.     And  therefore,  ascribe  , 
thou  the  glory  of  the  preservation  of  thy  soul  in 
the  faith  hitherto,  to  that  salvation  which  Christ 
Jesus  our  Lord  obtaineth  for  thee  by  his  inter- 
cession. 

7.  Arc  those  that  are  already  justified  by  the 
blood  of  Christ  such  as  do  still  stand  iu  need  of 
being  saved  by  his  intercession  ?  Then  is  this 
also  to  be  inferred  from  hence,  that  saints  slwidd 
look  to  Mm  for  that  saving  that  they  shall  yet  have 
need  of  betwixt  this  and  the  day  of  their  dissolution; 
yea,  from  henceforward,  even  to  the  day  of  judg- 
ment. I  say,  they  should  still  look  to  him  for  the 
remaining  part  of  their  salvation,  or  for  that  of 
their  salvation  Avhich  is  yet  behind ;  and  let  them 
look  for  it  with  confidence,  for  that  it  is  in  a  faith- 
ful hand ;  and  for  thy  encouragement  to  look  and 
hope  for  the  completing  of  thy  salvation  in  glory, 
let  me  present  thee  with  a  few  things — 

(1.)  The  hardest  or  Avorst  part  of  the  work  of 
thy  Saviour  is  over ;  his  bloody  work,  his  bearing 
of  thy  sin  and  curse,  his  loss  of  the  light  of  his 
Father's  face  for  a  time ;  his  dying  upon  the 
cursed  tree,  that  was  the  worst,  the  sorest,  the 
hardest,  and  most  difficult  part  of  the  work  of 
i-edemptiou  ;  and  yet  this  he  did  willingly,  cheer- 
fully, and  without  thy  desires ;  yea,  this  he  did, 
as  considering  those  for  whom  he  did  it  ui  a  state 
of  rebellion  and  enmity  to  him. 

(2.)  Consider,  also,  that  he  has  made  a  begin- 
ning with  thy  soul  to  reconcile  thee  to  God,  and 
to  that  end  has  bestowed  his  justice  upon  thee, 
put  his  Spirit  within  thee,  and  began  to  make  the 
unwcldable  mountain  and  rock,*  thy  heart,  to  turn 
towards  him,  and  desire  after  him ;  to  believe  iu 
liim,  and  rejoice  in  him. 


*  Tlic  heart  '  uuweldalile.'  Tliis  Lomely  aUusion,  drawn 
from  Buuyan's  trade  of  blacksmith,  is  woitliy  of  remark.  The 
heart  a  momitain  of  irou,  so  hard  that  no  heat  in  nature  can 
softtu  it  so  as  to  weld  it  to  Christ.  To  weld  is  to  hammer 
into  firm  union  two  pieces  of  iron,  \Yhen  heated  almost  to 
fusiur:,  so  as  to  lecome  one  piece.  The  heart  of  man  is  hy 
nature  '  unweldablc,'  until  God  the  Spirit  softens  it ;  and  then 
the  union  is  such  that  Christ  becomes  the  Line  of  his  saints. 
Reader,  hr.s  thy  heart  passed  thi-ough  this  process  ? — Ed. 


(3.)  Consider,  also,  that  some  comfortable 
pledges  of  his  love  thou  hast  already  received, 
namely,  as  to  feel  the  sweetness  of  his  love,  as  to 
see  the  light  of  his  countenance,  as  to  be  made  to 
know  his  power  in  raising  of  thee  when  thou  wast 
down,  and  how  he  has  made  thee  stand,  while  hell 
has  been  pushing  at  thee,  utterly  to  overthrow  thee. 

(4.)  Thou  mayest  consider,  also,  that  what  re- 
mains behind  of  the  work  of  thy  salvation  in  his 
hands,  as  it  is  the  most  easy  part,  so  the  most 
comfortable,  and  that  part  which  will  more  imme- 
diately issue  in  his  glory,  and  therefore  he  will 
mind  it. 

(5.)  That  Avhich  is  behind  is  also  more  safe  in 
his  hand  than  if  it  w^ere  in  thine  own ;  he  is  wise, 
he  is  powerful,  he  is  faithfid,  and  therefore  will 
manage  that  part  that  is  lacking  to  our  salvation 
Avell,  until  he  has  completed  it.  It  is  his  love  to 
thee  that  has  made  him  that  '  he  putteth  no  trust 
in  thee ;'  he  knows  that  he  can  himself  bring  thee 
to  his  kingdom  most  surely  ;  and  therefore  has  not 
left  that  work  to  thee,  no,  not  any  part  thereof. 

Job  V.  18 ;  XY.  15. 

Live  in  hope,  then,  in  a  lively  hope,  that  since 
Christ  is  risen  from  the  dead,  he  lives  to  make 
intercession  for  thee,  and  that  thou  shalt  reap  the 
blessed  benefit  of  this  twofold  salvation  that  is 
Avrought,  and  that  is  working  out  for  thee,  by 
Jesus  Christ  our  Lord.  And  thus  have  we  treated 
of  the  benefit  of  his  intercession,  in  that  he  is  able 
to  save  to  the  uttermost.  And  this  leads  me  to 
the  third  particular. 

[ill.  THE  PERSONS  INTERESTED  IX  THE    INTERCESSION 
OF  CHRIST.] 

Third,  The  third  particular  is  to  show  WHO  are 

THE  PERSONS  INTERESTED  IN   THIS    INTERCESSION    OF 

Christ  ;  and  they  are  those  iluxt  come  to  God  hy 
him.  The  words  are  very  concise,  and  distinctly 
laid  down;  they  are  they  that  come,  that  come  to 
God,  that  come  to  God  by  him.  '  Wherefore  he 
is  able  also  to  save  them,  to  save  to  the  uttermost 
them  that  come  to  God  by  him,  seeing  he  ever 
liveth  to  make  intercession  for  them.' 

[Of  coming  to  God  by  Clirist.] — A  little,  first,  to 
comment  upon  the  order  of  the  words,  *  that  come 
unto  God  by  him.' 

There  are  that  come  unto  God,  but  not  '  by 
1dm ;'  and  these  arc  not  included  iu  this  text,  have 
not  a  share  in  this  privilege.  Thus  the  Jews 
came  to  God,  the  unbelieving  Jews,  '  who  had  a 
zeal  of  God,  but  not  according  to  knowledge.'  Ro. 
ix.  30-34 ;  X.  1-4.  Thcsc  Submitted  not  to  Christ,  the 
righteousness  of  God,  but  thought  to  come  to  him 
by  works  of  their  own,  or  at  least,  as  it  were,  by 
them,  and  so  came  short  of  salvation  by  grace,  for 
that  reigns  to  salvation  only  in,  Christ.  To  these 
Christ's  person  and  uudertakini  §  were  a  stumbling 


CHRIST  A  COMPLETE   SAVIOUR. 


217 


stone ;  for  at  him  they  stumhIeJ,  and  did  split 
themselves  to  pieces,  though  they  indeed  -were 
such  as  came  to  God  for  life. 

As  there  are  that  come  to  God,  hut  not  hy 
Christ,  so  there  are  that  came  to  CJirist,  but  not  to 
God  hy  him:*  of  this  sort  are  they,  who  hearing 
that  Christ  is  Saviour,  therefore  come  to  him  for 
pardon,  hut  cannot  ahide  to  come  to  God  hy  him, 
for  that  he  is  holy,  and  so  -will  snuh  their  lusts,  and 
will  change  their  hearts  and  natures.  Mind  me 
what  I  say.  There  are  a  great  many  that  would 
he  saved  by  Christ,  hut  love  not  to  be  sanctified 
by  God  through  him.  These  make  a  stop  at  Christ, 
and  will  go  no  further.  Might  such  have  pardon, 
they  care  not  whether  ever  they  went  to  heaven  or 
no.  Of  this  kind  of  coming  to  Christ  I  think  it  is, 
of  which  he  v>-arneth  his  disciples  when  he  saith, 
*  In  that  day  ye  shall  ask  me  nothing.  Verily, 
verily,  I  say  unto  you,  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  you, '  Jn.  xvi.  23. 
As  who  shoidd  say,  when  you  ask  for  anything, 
make  not  a  stop  at  me,  but  come  to  my  Father  by 
me ;  for  they  that  come  to  me,  and  not  to  my 
Father,  through  me,  will  have  nothing  of  what 
they  come  for.  Eighteousness  shall  be  imputed 
to  us,  *  if  we  believe  on  him  that  raised  up  Jesus 
our  Lord  from  the  dead.'  Ro.  iv.  21,  25.  To  come  to 
Christ  for  a  benefit,  and  stop  there,  and  not  come 
to  God  by  him,  prevaileth  nothing.  Here  the 
mother  of  Zebedee's  children  erred;  and  about 
this  it  was  that  the  Lord  Jesus  cautioned  her. 
Lord,  saith  she,  '  Grant  that  these  my  two  sons 
may  sit,  the  one  on  thy  right  hand,  and  the  other 
on  the  left,  in  thy  kingdom.'  But  what  is  the 
answer  of  Christ  ?  *  To  sit  on  my  right  hand  and 
on  my  left,  is  not  mine  to  give,  but  for  whom  it  is 
prepared  of  my  Father.'  Mat.  xx.  21-23.  As  who 
should  say.  Woman,  of  myself  I  do  nothing,  my 
Father  worketh  with  me.  Go  therefore  to  him  by 
me,  for  I  am  the  way  to  him ;  what  thou  canst 
obtain  of  him  by  me  thou  shalt  have ;  that  is  to 
say,  what  of  the  things  that  pertain  to  eternal  life, 
whether  pardon  or  glory. 

It  is  true,  the  Sou  has  power  to  give  pardon 
and  glory,  but  he  gives  it  not  by  himself,  but  by 
and  according  to  the  will  of  his  Father.  Mat.  ix.  c. 
ja.  xvii.  22.  They,  therefore,  that  come  to  him  for 
an  eternal  good,  and  look  not  to  the  Father  by 
him,  come  short  thereof;  I  mean,  now,  pardon  and 
glory.  And  hence,  though  it  be  said  the  Son  of 
man  hath  power  on  earth  to  forgive  sins — to  wit, 
to  show  the  certainty  of  his  Godhead,  and  of  the 
exccllciicy  of  his  mediation ;  yet  forgiveness  of  sin 
is  said  to  lie  more  particularly  in  the  hand  of  the 

*  Tliis  is  a  solemn  and  heart- searciiing  consideration.  It 
is  not  enough  that  we  fear  etcrnd  wrath,  but  we  must  love 
heaven,  for  the  sake  of  its  purity.  It  is  not  sufficient  thnt  we 
go  to  Christ  for  pardon,  but  we  must  go  through  him  to  the 
inhnitely  holy  God,  for  holiness  and  titjiess  for  heaven. — En. 

VOL.  I. 


Father,  and  that  God  for  Christ's  sake  forglveth 

us.  Ep.  iv.  32. 

The  Father,  as  we  see,  will  not  forgive  unless 
we  come  to  him  by  the  Son.  Why,  then,  should 
we  conceit  that  the  Son  will  forgive  those  that 
come  not  to  the  Father  by  him  ? 

So  then,  justifying  righteousness  Is  in  the  Son, 
and  with  him  also  is  intercession ;  but  forgiveness 
is  with  the  Father;  yea,  the  gift  of  the  Holy 
Ghost,  yea,  and  the  power  of  imputing  of  the 
righteousness  of  Christ  is  yet  in  the  hand  of  the 
Father.  Hence  Christ  prays  to  the  Father  to  for- 
give, prays  to  the  Father  to  send  the  Spirit,  and 
it  is  God  that  imputeth  righteousness  to  justifica- 
tion to  us.  Lu.  xxiii.  34.  Jn.  xiv.  IG.  Ko.  iv.  G.     The  Father, 

then,  doth  nothing  but  for  tlie  sake  of  and  through 
the  Son ;  the  Son  also  doth  nothing  dcro'^-atinr'' 
from  the  glory  of  the  Father.  But  it  would  be  a 
derogation  to  the  glory  of  the  Father  if  the  Son 
should  grant  to  save  them  that  come  not  to  the 
Father  by  him ;  wherefore  you  that  cry  Christ, 
Christ,  delighting  yourselves  in  the  thoughts  of 
forgiveness,  but  care  not  to  come  by  Clirist  to  the 
Father  for  it,  you  are  not  at  all  concerned  in  this 
blessed  text,  for  he  only  saves  by  his  intercession 
them  that  come  to  God  by  him. 

There  are  three  sorts  of  people  that  may  be  said 
to  come  to  Christ,  but  not  to  God  by  him. 

1.  They  whose  utmost  design  in  coming  is  onlv 
that  guilt  and  fear  of  damning  may  be  removed  from 
them.  And  there  are  three  signs  of  such  an  one 
— (1.)  lie  that  takes  up  in  a  belief  of  pardon,  and 
so  goes  on  in  his  course  of  carnality  as  he  did  be- 
fore. (2.)  He  whose  comfort  in  the  belief  of  par- 
don standeth  alone,  without  other  fruits  of  the 
Iloiy  Gliost.  (3.)  He  that,  having  been  washed, 
can  be  content  to  tumble  in  the  mire,  as  the  sow- 
again,  or  as  the  dog  that  did  spue  to  lick  up  his 
vomit  again. 

2.  They  may  be  said  to  come  to  Christ,  but  not 
to  God  by  him,  who  do  pick  and  choose  doctrines, 
itching  only  after  that  which  sounds  of  grace,! 
but  secretly  abhorring  of  that  which  presseth  to 
moral  goodness.  These  did  never  see  God,  what 
notions  soever  they  may  have  of  the  Lord  Jesus, 
and  of  forgiveness  from  liim.  Mat.  v.  s. 

3.  They  surely  did  never  come  to  God  by  Christ, 
however  they  may  boast  of  the  grace  of  Christ, 
that  will  from  the  freencss  of  gospel  grace  plead 
an  indulgence  for  sin. 

f  There  have  been,  in  every  age,  professors  who,  instead  of 
n-ratefully  receiviug  and  obeying  the  v:/tolc  truth,  have  indulged 
iu  favourite  doctrines.  Happy  is  that  Christian  who  equally 
loves  to  hear  Clirist  set  forth  as  a  priest  and  sacrifice,  or  to 
dwell  upon  his  power  and  authority  as  king  and  lawgiver ;  wlio 
delights  as  much  in  holy  obedience  as  iu  elcctiug  love.  The 
saints  arc  bouud  to  be;u-  with  each  other,  never  forgettiug  that 
they  M-c  members  of  one  family,  and  must  cherish  aud  comfort 
one  another,  as  we  hope  to  enjoy  fellowship  with  heaven  aud 
the  smiles  of  the  great  Head  of  the  church.— Eu. 
•2,  i; 


'218 


CHRIST   A   CO:\irLETE   SAVIOUR. 


[Manner  of  coming  to  God.] — And  now  to  speak 
a  few  -words  of  coming  to  God,  or  coming  as  the 
text  intends.  And  in  speaking  to  this,  I  must 
touch  upon  two  things — 1.  Concerning  God.  2. 
Concerning  the  frame  of  the  heart  of  him  that 
comes  to  him. 

1.  Of  God.  God  is  the  chief  good.  Good  so 
as  nothing  Is  hut  himself.  He  is  in  himself  most 
happy ;  yea,  all  good ;  and  all  true  happiness  is 
oidy  to  he  found  in  God,  as  that  which  is  essential 
to  his  nature ;  nor  is  there  any  good  or  any  happi- 
ness in  or  with  any  creature  or  thing  hut  what  is 
communicated  to  it  by  God.  God  is  the  only 
desirahle  good,  nothing  Avithout  him  is  worthy  of 
our  hearts.  Right  thoughts  of  God  are  ahle  to 
ravish  the  heart ;  how  much  more  happy  is  the 
man  that  has  interest  in  God.  God  alone  is  ahle 
hy  himself  to  put  the  soul  into  a  more  blessed, 
comfortable,  and  happy  condition  than  can  the 
whole  world ;  yea,  and  more  than  if  all  the  created 
happiness  of  all  the  angels  of  heaven  did  dwell  in 
one  man's  bosom.  God  is  the  upholder  of  all 
creatures,  and  whatever  they  have  that  is  a  suit- 
able good  to  their  kind,  it  is  from  God ;  by  God 
all  things  have  their  subsistence,  and  all  the  good 
that  they  enjoy.  I  cannot  tell  what  to  say;  I  am 
droAvned!  The  life,  the  glory,  the  blessedness, 
the  soul-satisfying  goodness  that  is  iu  God  is 
beyond  all  expression. 

2.  Now  there  must  be  in  tis  something  of  a 
suitableness  of  spirit  to  this  God  before  Ave  can  be 
willing  to  come  to  him. 

Before,  therefore,  God  has  been  with  a  man,  and 
has  left  some  impression  of  his  glory  upon  him, 
that  man  cannot  be  willing  to  come  to  him  aright. 
Hence  it  is  said  concerning  Abraham,  that,  iu 
order  to  his  coming  to  God,  and  following  of  him 
aright,  the  Lord  himself  did  show  himself  unto 
him — '  J\len,  brethren,  and  fathers,  hearken ;  The 
God  of  glory  appeared  unto  our  father  Abraham, 
when  he  was  in  Mesopotamia,  before  he  dwelt  in 
Charran,  and  said  unto  him.  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  come  into  the 
land  Avhich  I  shall  show  thee.'  Ac.  vii.  2,  3.  Ge.  xii.  i. 
~  It  Avas  this  God  of  glory,  the  sight  and  visions 
of  this  God  of  glory,  that  provoked  Abraham  to 
leave  his  country  and  kindred  to  come  after  God. 
The  reason  why  men  are  so  careless  of,  and  so  in- 
ditferent  about,  their  coming  to  God,  is  because 
they  have  their  eyes  blinded,  because  they  do  not 
perceive  his  glory,  God  is  so  blessed  a  one,  that 
did  he  not  hide  himself  and  his  glory,  the  Avholc 
world  Avould  be  ravished  with  him.  But  he  has, 
I  Avill  not  say  reasons  of  state,  but  reasons  of 
glory,  glorious  reasons  Avhy  he  hideth  himself  from 
the  Avorld,  and  appeareth  hut  to  particular  ones. 
NoAV  by  his  thus  appearing  to  Abraham,  doAvn  fell 
Abraham's  vanity,  and  his  idolatrous  fancies  and 
affections,  and  his  heart  began  to  turn  luito  God, 


for  that  there  Avas  in  this  appearance  an  alluring 
and  soul-instructing  voice.  Hence  that  which 
Moses  calls  here  an  apjjearing,  Christ  calls  a  hear- 
ing, and  a  teacliing,  and  a  learning — '  It  is  written 
in  the  prophets,  And  they  shall  be  all  taught  of 
God.  Every  man,  therefore,  that  hath  heard  and 
hath  learned  of  the  Father,  cometh  unto  me,'  that 
is,  to  God  by  me.  But,  I  say,  what  must  they 
hear  and  learn  of  the  Father  but  that  Christ  is  the 
way  to  glory,  the  Avay  to  the  God  of  glory.  This 
is  a  draAvIng  doctrine;  wherefore  that  which  in 
this  verse  is  called  teacliing  and  learning,  is  called, 
in  the  verse  before,  the  drawing  of  the  Father — 
'  No  man  can  come  to  me  except  the  Father  Avhich 
hath  sent  me  draAV  him;'  that  is,  with  poAverful 
proposals,  and  alluring  conclusions,  and  heart- 
subduing  influences.  Jn.  vi.  44,  45, 

Having  thus  touched  upon  this,  we  will  now 
proceed  to  show  you  AA-hat  kind  of  people  they  are 
that  come  to  God  by  Christ ;  and  then  shall  draAV 
some  inferences  from  this  also. 

[Who  are  the  people  that  come  to  Christ.'] 

There  are,  therefore,  three  sorts  of  people  that 
come  to  God  by  Clirist.  First,  Men  newly 
awakened.  Second,  Men  turned  from  backsliding. 
Third,  The  sincere  and  upright  man, 

[0/the  newly  awakened  coming  to  Christ.] 

First,  Men  newly  awakened.  By  awakened,  I 
mean  aAA'akened  thoroughly.  So  aAA^akened  as  to 
be  made  to  see  themselves,  what  they  are ;  the 
Avorld,  Avhat  it  is ;  the  law,  Avhat  it  is ;  hell,  what 
it  is ;  death,  Avhat  it  is ;  Christ,  Avhat  he  is ;  and 
God,  what  he  is ;  and  also  Avhat  judgment  is. 

A  man  that  avIU  come  to  God  by  Christ  aright 
must  needs,  precedent  to  his  so  coming,  have  a 
competent  knoAvledge  of  things  of  this  kind. 

1.  He  must  kuoAv  himself,  tvhat  a  wretched  and 
miserable  sinner  he  is,  before  he  will  take  one  step 
forward  in  order  to  his  coming  to  God  by  Christ. 
This  is  plam  from  a  great  many  scriptui'es ;  as 
that  of  the  parable  of  the  prodigal,  Lu.  xv. ;  that  of 
the  three  thousand,  Ac.  ii.;  that  of  the  jailer,  Ac.  xvi., 
and  those  of  many  more  besides.  The  Avhole  have 
no  need  of  the  physician.  They  Avere  not  the 
sound  and  Avhole,  but  the  lame  and  diseased  that 
came  to  him  to  be  cured  of  their  infirmities ;  and 
it  is  not  the  righteous,  but  the  sinners  that  do  well 
know  themselves  to  be  such,  that  come  to  God  by 
Christ. 

It  is  not  in  the  poAA'er  cf  all  the  men  on  earth  to 
make  one  man  come  to  God  by  Christ,  because  it 
is  not  in  their  poAver  to  make  men  see  their  state 
by  nature.  And  Avhat  should  a  man  come  to  God 
for,  that  can  live  in  the  world  without  him  ? 
Reason  says  so,  experience  says  so,  the  Scripture 
beareth  Avitness  that  so  it  is  of  a  truth.  It  is  a 
sight  of  Avhat  1  am  that  must  unroGSt  me,  that 


CHRIST  A  COMPLETE  SAVIOUR. 


219 


must  shake  my  soul,  and  mtike  mc  leave  my  pre- 
sent rest.  No  man  comes  to  God  by  Christ  but 
he  that  knows  himself,  and  what  sin  hath  done  to 
him ;  that  is  the  first.  Job  xxi.  v-i5. 

2.  As  he  must  know  himself,  and  what  a  wretch 
he  is,  so  he  must  hioio  the  uvrld,  and  lohat  an 
empty  thing  it  is.  Cain  did  see  himself,  but  saw 
not  the  emptiness  of  this  world;  and  therefore 
instead  of  going  to  God  by  Christ,  he  went  to  the 
world,  and  there  did  take  up  to  his  dying  day. 
Ge.  iv.  iG.  The  world  is  a  great  snare  to  the  soul, 
even  to  the  souls  of  awakened  sinners,  by  reason 
of  its  big  looks,  and  the  fair  promises  that  it  makes 
to  those  that  will  please  to  entertain  it.  It  will 
also  make  as  though  it  could  do  as  much  to  the 
quieting  of  the  spirit  as  either  sermon,  Bible,  or 
preacher.  Yea,  and  it  has  its  followers  ready  at  its 
heels  continually  to  blow  its  applause  abroad,  say- 
ing, '  Who  will  show  us  any  (otlier)  good  ? '  Ps.  iv.  g. 
And  though  '  this  their  way  is  their  folly :  yet 
their  posterity  approve  their  sayings.'  Ps.  xii.'c.  13. 
So  that  imless  a  man,  imder  some  awakenings, 
sees  the  emptiness  of  the  world,  he  will  take  up  in 
the  good  things  thereof,  and  not  come  to  God  by 
Christ.  Many  there  be  now  in  hell  that  can  seal 
to  this  for  truth.  It  M'as  the  world  that  took 
awakened  Cain,  awakened  Judas,  awakened  Demas. 
Yea,  Balaam,  though  he  had  some  kind  of  visions 
of  God,  yet  was  kept  by  the  world  from  coming  to 
him  aright.  See  with  what  earnestness  the  young 
man  in  the  gospel  came  to  Jesus  Christ,  and  that 
for  eternal  life.  He  ran  to  him,  he  kneeled  down 
to  him,  and  asked,  and  that  before  a  multitude, 
'  Good  master,  what  shall  I  do  that  I  may  inherit 
eternal  life  ? '  Mar.  s.  17—24.  And  yet  when  he  was 
told  he  could  not  come,  the  world  soon  stepped 
betwixt  that  life  and  him,  and  persuaded  him  to 
take  up  in  itself;  and  so,  for  aught  we  know,  he 
never  looked  after  life  more. 

There  are  four  things  in  the  world  that  have  a 
tendency  to  lull  an  awakened  man  asleep,  if  God 
also  makes  him  not  afraid  of  the  world. 

(1.)  There  is  the  bustle  and  cumber  of  the 
world,  that  will  call  a  man  off  from  looking  after 
the  salvation  of  his  soul.  This  i^  intimated  by  the 
parable  of  the  thorny  ground.  Lu.  viu.  11.  Worldly 
cumber  is  a  devilish  thing ;  it  will  hurry  a  man 
from  his  bed  without  prayer;  to  a  sermon,  and 
from  it  again,  without  prayer ;  it  will  choke  prayer, 
it  will  choke  the  Word,  it  will  choke  convictions, 
it  will  choke  the  soul,  and  cause  that  awakening- 
shall  be  to  no  saving  purpose. 

(2.)  There  is  the  friendship  of  this  Avorld,  to 
Avhich,  if  a  man  is  not  mortified,  there  is  no  coming 
for  him  to  God  by  Christ.  And  a  man  can  never 
be  mortified  to  it  unless  he  shall  see  the  emptiness 
and  vanity  of  it.  Whosoever  makes  himself  a 
friend  of  this  world  is  the  enemy  of  God.  And 
how,  then,  can  he  come  to  him  by  Christ  ?  Ja.  iv.  4. 


(3.)  There  arc  the  terrors  of  the  world,  if  a  man 
stands  in  fear  of  them,  he  also  will  not  come  to  God 
by  Christ.  The  fear  of  man  brings  a  snare.  How 
many  have,  in  all  ages,  been  kept  from  coming  to 
God  aright  by  the  terrors  of  the  world  ?  Yea,  how 
many  are  there  to  one's  thinking  have  almost  got  to 
the  gates  of  heaven,  and  have  been  scared  anddriven 
quite  back  again  by  nothing  but  the  terrors  of  this 
world?  This  is  that  which  Christ  so  cautioneth  his 
disciples  about,  for  he  knew  it  was  a  deadly  thing. 
Peter  also  bids  the  saints  beware  of  this  as  of  a 
thing  very  destructive.  Lu.  xii.  4-6.  1  Pe.  iii.  14,  15. 

(4.)  There  is  also  the  glory  of  the  world,  an  ab- 
solute hindcrance  to  convictions  and  awakenings, 
to  wit,  honours,  and  greatness,  and  preferments  : 
*  How  can  ye  believe,'  said  Christ,  '  which  receive 
honour  one  of  another,  and  seek  not  the  honour  that 
Cometh  from  God  only.'  Jn.  v.  44.  If  therefore  a  man 
is  not  in  his  affections  crucified  to  these,  it  will 
keep  him  from  coming  to  God  aright. 

3.  As  a  man  must  know  himself,  how  vile  he  is, 
and  know  the  world,  how  empty  it  is,  so  Ilc  must 
know  the  laio,  hoio  severe  it  is ;  else  he  will  not  come 
to  God  by  Jesus  Christ  our  Lord. 

A  man  that  is  under  awakenings,  is  under  a 
double  danger  of  falling  short  of  coming  to  God  by 
Christ.  If  he  knows  not  the  severity  of  the  law, 
he  is  either  in  danger  of  slighting  its  penalty,  or  of 
seeking  to  make  amends  to  it  by  doing  of  good 
Avorks ;  and  nothing  can  keep  hun  from  splitting 
his  soul  upon  one  of  these  two  rocks,  but  a  sound 
knowledge  of  the  severity  of  the  law. 

(1.)  He  is  in  danger  of  slighting  the  penalty. 
This  is  seen  by  the  practice  of  all  the  profane  in  the 
world.  Do  they  not  know  the  law  ?  Verily,  many 
of  them  can  say  the  Ten  Commandments  without 
book.  But  they  do  not  know  the  severity  of  the 
law  ;  and  therefore  when  at  any  time  awakenings 
come  upon  their  consciences,  they  strive  to  drive 
away  the  guilt  of  one  sin,  by  wallowing  in  the  filth 
of  another. 

But  would  they  do  thus  if  they  knew  the  severity 
of  the  law  ?  they  would  as  soon  eat  fire.  The 
severity  of  the  law  would  be  an  intolerable,  insup- 
portable burden  to  their  consciences  ;  it  would  drive 
them,  and  make  them  fly  for  refuge,  to  lay  hold 
on  the  hope  set  before  them. 

(2.)  Or  if  he  slights  not  the  penalty,  he  wiH  seek 
to  make  amends  to  it  by  doing  of  good  works  for 
the  sins  he  has  committed.  This  is  manifest  by 
the  practice  of  the  Jews  and  Turks,  and  all  that 
swerve  on  that  hand — to  wit,  to  seek  life  and  hap- 
piness by  the  law.  Paul  also  was  here  before  ho 
met  with  Jesus  in  the  way.  This  is  natural  to  con- 
sciences that  are  awakened,  unless  also  they  have 
given  to  them  to  see  the  true  severity  of  the  law ; 
the  which  that  thou  maycst  do,  if  my  mite  will  help, 
I  will  cast  in  for  thy  conviction  these  four  thmgs— 

(a.)  The  law  charges  thee  with  its  curse,  as  weU 


220 


CHRIST  A   COMPLETE   SAVIOUIL 


for  the  pollution  of  thy  nature,  as  for  the  defilements 
of  thy  life ;  yea,  and  if  thou  hadst  never  committed 
giuful  act,  thy  pollution  of  nature  must  stand  in  thy 
■vvav  to  life,  if  thou  comest  not  to  God  for  mercy 
by  Christ. 

(b.)  The  law  takes  notice  of,  and  chargcth  thee 
with  its  curse,  as  well  for  sinful  thoughts  as  for 
vile  and  sinful  actions.  '  The  (very)  thought  of 
foolishness  is  sin,'  Pr.  xxiv.  9,  though  it  never  breaks 
out  into  act,  aud  will  as  surely  merit  the  damnation 
of  the  soul  as  will  the  greatest  transgression  in  the 
world, 

(c.)  If  now  thou  couldst  keep  all  the  command- 
ments, that  will  do  thee  no  good  at  all,  because 
thou  hast  sinned  first :  '  The  soul  that  sinneth  shall 
die.'  Unless,  then,  thou  canst  endure  the  curse, 
and  so  in  a  legal  Avay  overcome  it  for  the  sins  that 
thou  hast  committed,  thou  art  gone,  if  thou  comest 
not  to  God  by  Christ  for  mercy  and  pardon. 

(d.)  And  never  think  of  repentance,  thereby  to 
stop  the  mouth  of  the  law ;  for  the  law  calletli  not 
for  repentance,  but  life  ;  nor  will  it  accept  of  any, 
shouldst  thou  mourn  and  weep  for  thy  sins  till  thou 
hast  made  a  sea  of  blood  with  tears.  This,  I  say, 
thou  must  know,  or  thou  wilt  not  come  to  God  by 
Christ  for  life.  For  the  knowledge  of  this  will 
cause  that  thou  shalt  neither  slight  the  severity  of 
the  law,  nor  trust  to  the  works  thereof  for  life. 
Kow,  when  thou  doest  neither  of  these,  thou  canst 
not  but  speed  thee  to  God  by  Christ  for  life ;  for 
now  thou  hast  no  stay ;  pleasures  are  gone,  all  hope 
in  thyself  is  gone.  Thou  now  diest,  and  that  is  the 
way  to  live ;  for  this  inward  death  is,  or  feels  like, 
a,  Imngcr-bittcn  stomach,  that  cannot  but  crave  and 
gape  for  meat  aud  drink.  Now  it  will  be  as  pos- 
sible for  thee  to  sleep  with  thy  finger  in  the  fire, 
as  to  forbear  craving  of  mercy  so  long  as  this 
knowledge  remains. 

4.  As  a  man  must  know  himself,  the  emptiness 
of  this  world,  and  the  law,  so  it  is  necessar'i/  Jbr 
him  to  know  that  there  is  a  hell,  and  how  insupport- 
dble  the  tormerds  of  it  are;  for  all  threateuings, 
curses,  and  determinations  to  punish  in  the  next 
•world  will  prove  but  fictions  and  scarecrows,  if 
there  be  no  woful  place,  no  woful  state,  for  the 
sinner  to  receive  his  wages  in  for  sin,  when  his  days 
are  ended  in  this  world.  Wherefore,  this  word 
•  saved '  supposeth  such  a  place  and  state.  He  is 
able  to  save  from  hell,  from  the  woful  place,  from 
the  woful  state  of  hell,  them  that  come  unto  God 
by  him. 

Christ,  therefore,  often  iusinuates  the  truth  of  a 
hell  in  his  invitations  to  the  sinners  of  this  Avorld  to 
come  to  him ;  as  where  he  tells  them  they  shall  be 
saved  if  they  do,  they  shall  be  damned  if  they  do 
not.  As  if  he  had  said,  there  is  a  hell,  a  terrible 
hell,  and  they  that  come  to  me  I  will  save  them  from 
it ;  but  they  that  come  not,  the  law  M'ill  damn  them 
in  it.     Therefore,  that  thou  mayest  indeed  come  to 


God  by  Christ  for  mercy,  believe  there  is  a  hell,  a 
woful,  terrible  place.  Hell  is  God's  creature,  '  he 
hath  made  it  deep  and  large ! '  The  punishments 
are  by  the  lashes  of  his  wrath,  which  will  issue  from 
his  mouth  like  a  stream  of  burning  brimstone,  ever 
kindling  itself  upon  the  soul.  is.  xxt.  S3.  Thou  must 
know  this  by  the  Word,  and  fly  from  it,  or  thou 
shalt  know  it  by  thy  sins,  and  lie  and  cry  in  it. 

I  might  enlarge,  but  if  I  did,  I  should  be  swal- 
lowed up ;  for  we  are  while  here  no  more  able  to 
set  forth  the  torments  of  hell,  than  we  are  while  here 
to  set  forth  the  joys  of  heaven  ;  only  this  may,  and 
ought  to  be  said,  that  God  is  able,  as  to  save,  so  to 
cast  into  hell.  Lu.  xii.  5.  And  as  he  is  able  to  make 
heaven  sweet,  good,  pleasurable,  and  glorious  be- 
yond thought ;  so  he  is  able  to  make  the  torments 
of  hell  so  exquisite,  so  hot,  so  sharp,  so  intolerable, 
that  no  tongue  can  utter  it,  no,  not  the  damned  in 
hell  themselves,  is.  Mv.  4.  K  thou  lovest  thy  soul, 
slight  not  the  knowledge  of  hell,  for  that,  with  the 
law,  are  the  spurs  which  Christ  useth  to  prick  souls 
forward  to  himself  withal.  What  is  the  cause  that 
sinners  can  play  so  delightfully  with  sin  ?  It  is  for 
that  they  forget  there  is  a  hell  for  them  to  descend 
into  for  their  so  doing,  when  they  go  out  of  this 
world.  For  here  usually  he  gives  our  stop  to  a 
sinful  course ;  we  perceive  that  hell  hath  opened  her 
mouth  before  us.  Lest  thou  shouldst  forget,  I  be- 
seech thee,  another  time,  to  retain  the  knowledge 
of  hell  in  thine  understanding,  and  apply  the  burn- 
ing-hot thoughts  thereof  to  thy  conscience ;  this  is 
one  way  to  make  thee  gather  up  thy  heels,  and 
mend  thy  pace  in  thy  coming  to  Jesus  Christ,  aud 
to  God  the  Father  by  him.* 

5.  It  is  also  necessary  that  he  that  cometh  to 
God  by  the  Lord  Jesus,  should  know  xvhat  death 
is,  and  the  uncertainty  of  its  ajyj^roacJies  upon  us. 
Death  is,  as  I  may  call  it,  the  feller,  the  cutter  down. 
Death  is  that  that  puts  a  stop  to  a  further  living 
here,  and  that  which  lays  man  whei'e  judgment  finds 
him.  If  he  is  in  the  faith  in  Jesus,  it  lays  him 
down  there  to  sleep  till  the  Lord  comes ;  if  he  be 
not  in  the  faith,  it  lays  him  down  in  his  sins  till  the 
Lord  comes.  lie.  xi  vs.  i  Th.  iv.  14.  Job  XX.  11.  Again ; 
if  thou  hast  some  beginnings  that  look  like  good, 
and  death  should  overtake  thee  before  those  begin- 
nings are  ripe,  thy  fruit  will  wither,  and  thou  wilt 
fall  short  of  being  gathered  into  God's  barn.  Some 
men  are  *  cut  ofi'  as  the  tops  of  the  ears  of  corn,'  and 
some  are  even  nipped  by  death  in  the  very  bud  of 
tlieir  spring  ;  but  the  safety  is  when  a  man  is  ripe, 
and  shall  be  gathered  to  his  grave,  as  a  shock  of 
corn  to  the  barn  in  its  season.  Job  xxiv.  20-24 ;  t.  26. 

Now  if  death  should  surprise  and  seize  thee  be- 
fore thou  art  fit  to  die,  all  is  lost ;  for  there  is  «o 

*  Nothing  cau  be  more  solemn  and  awful  than  arc  these 
warnings.  O  that  we  may  feci  the  spurs,  the  condemning 
curse  of  a  broken  law,  aud  a  sense  of  the  jaws  of  hell,  urging 
us  on  in  coming  to,  and  clcavin2;  to  Christ. — Ed. 


CHRIST   A   COMPLETE   SAVIOUR. 


221 


repentance  in  the  grave,  or  ratlier,  as  the  wise  man 
has  it,  '  Whatsoever  thy  hand  findeth  to  do,  do  it 
•with  thy  might ;  for  there  is  no  work,  nor  device, 
nor  knowledge,  nor  wisdon:,  in  the  grave,  whither 

thou  gOest. '  Ec.  ix.  10. 

Death  is  God's  sergeant,  God's  hailifF,  and  he 
arrests  in  God's  name  when  he  comes,  hut  seldom 
gives  warning  hefore  he  clai)peth  us  on  the  shoulder; 
and  when  he  arrests  us,  though  he  may  stay  a  little 
while,  and  give  us  leave  to  pant,  and  tumble,  and 
toss  ourselves  for  a  while  upon  a  bed  of  languish- 
ing, yet  at  last  he  will  prick  our  bladder,  and  let 
out  our  life,  and  then  our  soul  v.-ill  be  poured  upon 
the  ground,  yea,  into  hell,  if  we  are  not  ready  and 
prepared  for  the  life  everlasting,  lie  that  doth  not 
■watcli  for,  and  is  not  afraid  lest  death  should  pre- 
vent him,  will  not  make  haste  to  God  by  Christ. 
"What  Job  said  of  temporal  afflictions,  such  an  oiie 
•will  death  be  if  thou  art  not  aware — '  When  I  looked 
for  good,  then  evil  came  -  The  days  of  affliction 
prevented  me. '  Job  xx^.  26, 27.  If  thou  lookest,  or  be- 
ginnest  to  look  for  good,  and  the  day  of  death  shall 
cut  thee  off  before  thou  hast  found  that  good  thou 
lookest  for,  all  is  lost,  soul,  and  life,  and  heaven, 
and  all.  Wherefore  it  is  convenient  that  thou  con- 
clude the  grave  is  thy  house,  and  that  thou  make 
thy  bed  once  a  day  in  the  grave ;  also  that  thou  say 
xmto  corruption,  '  Thou  art  my  father ;  to  the  worm, 
tliou  art  my  mother  and  my  sister.'  Job  xvii.  13,  14. 
I  say,  be  acquainted  with  the  grave  and  death. 
The  fool  puts  the  evil  day  far  away,  but  the  wise 
man  brings  it  nigh.  Better  be  ready  to  die  seven 
years  before  death  comes,  than  want  one  daj',  one 
hour,  one  moment,  one  tear,  one  sorrowful  sigh  at 
the  remembrance  of  the  ill-spent  life  that  I  have 
lived.  This,  then,  is  that  which  I  admonish  thee 
of;  namely,  that  thou  know  death,  what  it  is,  what 
it  doth  when  it  comes.  Also,  that  thou  consider 
well  of  the  danger  that  death  leaves  that  man  in, 
to  whom  he  comes  before  he  is  ready  and  prepared 
to  be  laid  by  it  in  the  grave. 

6.  Thou  must  also  be  made  by  thy  awakenings 
to  see  u-hat  Christ  is.  This  is  of  absolute  necessity  ; 
for  how  can  or  shall  a  man  be  willing  to  come  to 
Christ  that  knows  not  Avhat  he  is,  what  God  has 
appointed  him  to  do?  He  is  the  Saviour,  every 
man  Avill  say  so;  but  to  sense,  smell,  and  taste, 
Avhat  saving  is,  and  so  to  understand  the  nature  of 
the  office  and  work  of  a  Saviour,  is  a  rare  thing, 
kept  close  from  most,  known  but  by  some.  Jesus 
of  Nazareth  is  the  Saviour  or  the  reconciler  of  men 
to  God  in  the  body  of  his  flesh  through  death.  Col. 
i.  19-21.  This  is  he  whose  business  in  coming  from 
heaven  to  earth  was  to  save  his  people  from  their 
sins.  Now,  as  was  said,  to  know  how  he  doth  this, 
is  tliat  which  is  needful  to  be  inquired  into ;  for 
some  say  he  doth  it  one  way,  some,  he  doth  it  an- 
other ;  and  it  must  be  remembered  that  we  are  now 
speaking  of  the  salvation  of  that  man  that  from 


new  or  first  awakenings,  is  coming  to  God  by  Clii-ist 
for  life.  (1.)  Some  say  he  doth  it,  by  giving  of  us 
precepts  and  laws  to  keep,  that  Ave  might  be  justi- 
fied thereby.  (2.)  Some  say  that  he  doth  it,  by 
setting  himself  a  pattern  for  us  to  follow  him. 
(3.)  Some  again  hold,  that  he  doth  it  by  our  fol- 
lowing the  light  within. 

But  thou  must  take  heed  of  all  these,  for  he 
justifies  us  by  none  of  these  means,  and  thou  dost 
need  to  be  justified.  I  say,  he  justifieth  us,  not 
either  by  giving  laws  unto  us,  or  by  becoming  our 
example,  or  by  our  following  of  him  in  any  sense, 
but  by  his  blood  shed  for  us.  His  blood  is  not  laws, 
nor  ordinances,  nor  commandments,  but  a  price,  a 
redeeming  price.  Ro.  v.  7-9.  Re.  i.  5.  He  justifies  U3 
by  bestowing  upon  us,  not  by  expecting  from  us ;  he 
justifies  us  by  his  grace,  not  by  our  Avorks.  Ep.  i.  7. 
In  a  word,  thou  must  be  Avell  grounded  in  the 
knoAvledge  of  Avhat  Christ  is,  and  hoAV  men  are 
justified  by  him,  or  thou  Avilt  not  come  unto  God 
by  him. 

As  thou  must  know  him,  and  how  men  are  jus- 
tified by  him,  so  thou  must  knoAV  the  readiness  that 
is  in  him  to  receive  and>to  do  for  those  Avhat  they 
need  that  come  unto  God  by  him.  Suppose  his 
merits  Avere  never  so  efficacious,  yet  if  it  could  be 
proved  that  there  is  a  loathness  in  him  that  these 
merits  should  be  bestoAved  upon  the  coming  ones, 
there  Avould  but  few  adventure  to  Avait  upon  him. 
But  noAv,  as  he  is  full,  he  is  free.  Nothing  j)leases 
him  better  than  to  give  Avhat  he  has  aAvay ;  than  to 
bestow  it  upon  the  poor  and  needy.  And  it  Avill 
be  convenient  that  thou  who  art  a  coming  soul 
shouldst  knoAV  this  for  thy  comfort  to  encourage 
thee  to  come  to  God  b}^  him.  Take  two  or  three 
sayings  of  his,  for  the  confirming  of  Avhat  is  now 
said.  '  Come  unto  me,  all  ye  that  labour  and  are 
hea\'y  laden,  and  I  Avill  giA'e  you  rest.'  Mat.  xi.  28. 
'  All  that  the  Father  giveth  me  shall  come  to  me; 
and  him  that  cometh  to  me  I  Avill  in  no  Avise  cast 
out.'  Jn.  vi.  37.  •  I  came  not  to  call  the  righteous, 
but  sinners  to  repentance. '  Mar.  ii.  i".  *  This  is  a 
faithful  saying,  and  Avorthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  Avorld  to  save  sinners  -, 
of  Avhom  I  am  chief.'  1  Ti.  i.  15. 

7.  As  a  man  that  Avould  come  to  God  by  Christ 
must,  antecedent  to  his  so  coming,  knoAV  liimself, 
what  he  is  ;  the  Avorld,  how  empty  it  is  ;  the  law, 
hoAV  severe  it  is  ;  death,  and  Avhat  it  is  ;  and  Christ, 
and  Avhat  he  is ;  so  also  he  must  Jcnow  God.  '  He 
that  cometh  to  God  must  believe  that  he  is,  and 
that  he  is  a  rewarder  of  them  that  diligently  seek 
him.'  He.  si.  c.  God  must  be  known,  else  hov,-  can 
the  sinner  propound  him  as  his  end,  his  ultimate 
end  ?  For  so  doth  every  one  that  indeed  doth  come 
to  Christ  aright ;  he  comes  to  Christ  because  lie  is 
the  way ;  lie  comes  to  God  because  he  is  the  end. 
But,  I  sav,  if  lie  knows  liim  not,  how  can  he  pro- 
pound him  as  the  end  ?     The  and  is  that  for  the 


223 


CIiniST  A   COMPLETE   SAVIOUl 


sake  of  whicli  I  propound  to  myself  anytlilng,  and 
for  the  sake  of  which  I  use  any  means.  Now, 
then,  I  would  be  saved ;  but  why  ?  Even  because 
I  would  enjoy  God.  I  use  the  means  to  be  saved ; 
and  why?  Because  I  would  enjoy  God.  I  am 
sensible  that  sin  has  made  me  come  short  of  the 
olory  of  God,  and  that  Christ  Jesus  is  he,  the  only 
lie,  that  can  put  me  into  a  condition  of  obtaining 
the  "-lory  of  God;  and,  therefore,  I  come  to  God 
by  him,  Ro.  iii.  23 ;  V.  1,  2. 

But,  I  say  again,  who  will  propoimd  God  for  his 
end  that  knows  him  not,  that  knows  him  not 
aright  ?  yea,  that  knows  him  not,  to  be  worth  being 
propounded  as  my  end  in  coming  to  Jesus  Christ ; 
and  he  that  thus  knows  him  must  know  him  to  be 
above  all,  best  of  all,  and  him  in  whom  the  soul 
shall  find  that  content,  that  bliss,  that  glory  and 
liappiness  that  can  by  no  means  be  found  elsewhere. 
And,  I  say,  if  this  be  not  found  in  God,  the  soul 
will  never  propound  him  to  itself  as  the  only,  high- 
est, and  ultimate  end  in  its  coming  to  Jesus  Christ. 
But  it  will  propound  something  else,  even  what  it 
shall  imagine  to  be  the  best  good  ;  perhaps  heaven, 
perhaps  ease  from  guilt,  perhaps  to  be  kept  out 
of  hell,  or  the  like.  I  do  not  say  but  a  man  may 
propound  all  these  to  himself,  in  his  coming  to 
Jesus  Christ ;  but  if  he  propound  these  as  his  ulti- 
mate end,  as  the  chiefest  good  that  he  seeks ;  if 
the  presence  and  enjoyment  of  God,  of  God's  glori- 
ous majesty,  be  not  his  chief  design,  he  is  not  con- 
cerned in  the  salvation  that  is  propounded  in  oiu: 
text — '  He  is  able,'  and  so  will  '  save  to  the  utter- 
most them  that  come  unto  God  by  him.' 

What  is  heaven  without  God  ?  what  is  ease 
without  the  peace  and  enjoyment  of  God  ?  what  is 
deliverance  from  hell  without  the  enjoyment  of 
God  ?  The  propounding,  therefore,  these,  and 
only  these,  to  thyself  for  thy  happiness  in  thy  com- 
ing to  Jesus  Christ  is  a  proposal  not  a  hair's 
breadth  higher  than  what  a  man  without  grace 
can  propound.  What  or  who  is  he  that  would  not 
go  to  heaven  ?  What  or  who  is  he  that  would  not 
also  have  case  from  the  guilt  of  sin  ?  And  where 
is  the  man  that  cliooscth  to  go  to  hell  ?  But  many 
there  be  that  cannot  abide  God ;  no,  they  like  not 
to  go  to  heaven,  because  God  is  there.  If  the 
devil  had  a  heaven  to  bestow  upon  men,  a  vicious 
and  a  beastly  heaven,  if  it  be  lawful  thus  to  speak, 
I  durst  pawn  my  soul  upon  it,  were  it  a  thousand 
times  better  than  it  is,  that,  upon  a  bare  invitation, 
the  foul  fiend  would  have  twenty  to  God's  one. 
They,  I  say,  cannot  abide  God;  nay,  for  all,  the 
devil  has  nothing  but  a  hell  for  tliem ;  yet  how 
thick  men  go  to  him,  but  how  thinly  to  God  Al- 
mighty. The  nature  of  God  licth  cross  to  the 
lusts  of  men.  A  holy  God,  a  glorious  holy  God, 
an  infinitely  holy  God,  this  spoils  all.  But  to  the 
soul  that  is  awakened,  and  that  is  made  to  see 
things  as  they  are;  to  him  God  is  what  he  is  hi 


himself,  the  blessed,  the  highest,  the  only  eternal 
good,  and  he  without  the  enjoyment  of  whom  all 
things  would  sound  but  emptily  in  the  ears  of  that 
soul. 

Now,  then,  I  advise  thee  that  hast  a  mind  to 
come  to  God  by  Christ,  that  thou  seek  the  know- 
ledge of  God — '  If  thou  seekest  wisdom  as  silver, 
and  searchest  for  her  as  for  hid  treasures,  then 
slialt  thou  understand  the  fear  of  the  Lord,  and 
find  the  knowledge  of  God.'  Pr.  ii.  4,  5.  And  to  en- 
courage thee  yet  further,  he  is  so  desirous  of  com- 
munion with  men,  that  he  pardoneth  sins  for  that. 
Hence  he  is  called  not  only  loving,  but  love.  *  God 
is  love  ;  and  he  that  dwelletli  iu  love  dwelleth  in 
God,  and  God  in  him.'  iJn.  ir.  ic. 

Methinks,  when  I  consider  what  glory  there  is 
at  times  upon  the  creatures,  and  that  all  their 
glory  is  the  Avorkmanship  of  God ;  0  Lord,  say  I, 
what  is  God  himself  ?  He  may  well  be  called  the 
God  of  glory,  as  well  as  the  glorious  Lord;  for  as 
all  glory  is  from  him,  so  in  him  is  an  inconceivable 
well-spring  of  glory,  of  glory  to  be  communicated 
to  them  that  come  by  Christ  to  him.  Wherefore, 
let  the  glory,  and  love,  and  bliss,  and  eternal  hap- 
piness that  is  in  God  allure  thee  to  come  to  him  by 
Christ. 

8.  As  thou  shouldst,  nay,  must,  have  a  good 
knowledge  of  all  these,  so  thou  must  have  it  of 
judgment  to  come.  They  that  come  to  God  by 
Christ  are  said  to  '  flee  from  the  wrath  to  come;' 
to  '  flee  for  refuge,  to  lay  hold  on  the  hope  set 
before  thein.'  iiat.  m.  7.  lie.  vi.  is. 

This  judgment  to  come  is  a  warm  thing  to  be 
thought  of,  an  awakening  thing  to  be  thought  of; 
it  is  called  the  eternal  judgment,  because  it  is  and 
will  be  God's  final  conclusion  with  men.  This  day 
is  called  the  '  great  and  notable  day  of  the  Lord,' 
Ac.  ii.  20;  the  day  'that  shall  burn  like  an  oven,' 
Mai.  iv.  1 ;  the  day  in  which  the  angels  shall  gather 
the  wicked  together,  as  tares,  into  bundles,  to  burn 
them ;  but  the  rest,  into  his  kingdom  and  glory. 
This  day  will  be  it  in  which  all  the  bowels  of  love 
and  compassion  .shall  be  shut  up  to  the  wicked, 
and  that  in  which  the  floodgates  of  wrath  shall  be 
opened,  by  which  shall  a  plentiful  reward  be  given 
to  evil-doers,  but  glory  to  the  righteous.  Ps.  xxxi.  23. 
This  is  the  day  in  which  men,  if  they  could,  would 
creep  into  the  ground  for  fear ;  but  because  they 
cannot,  therefore,  they  will  call  and  cry  to  the 
mountains  to  fall  upon  them,  but  they  shall  not; 
therefore,  they  stand  bound  to  bear  their  judgment. 

This  day  will  be  the  day  of  breaking  up  of  closet- 
councils,  cabinet-councils,  secret  purposes,  hidden 
thoughts;  yea,  'God  shall  bring  every  work  into 
judgment,  with  every  secret  thing,  'ec.  iii.  u.  I  say  he 
shall  do  it  then  ;  for  he  will  both  '  bring  to  light  the 
hidden  things  of  darkness,  and  will  make  manifest 
the  counsels  of  the  heart.'  1  Co.  iv.  5.  This  is  the  day 
that  is  appointed  to  put  them  to  shame  and  contempt 


CHIUST  A   COMPLETE   SA\70UIL 


223 


in  tliat  have,  in  this  world,  been  bold  and  audacious 
in  their  ylle  and  beastly  ways.  At  this  day,  God 
will  cover  all  such  bold  and  brazen  faces  with 
shame.  Now  they  will  blush  till  the  blood  is 
ready  to  burst  through  their  cheeks.  Da.  xii.  2.  Oh ! 
the  confusion  and  shame  that  will  cover  their  faces 
while  God  is  discovering  to  them  what  a  nasty, 
what  a  beastly,  what  an  uncomely,  and  what  an 
unreasonable  life  they  lived  in  the  world.  They 
shall  now  see  they  contemned  God,  that  fed 
them,  that  clothed  them,  that  gave  them  life  and 
limb,  and  that  maintained  their  breath  in  their 
nostrils.  But,  oh,  when  they  see  the  gulf  before 
them,  and  all  things  ready  to  receive  them  in 
thither ;  then,  then  they  will  know  what  sinning 
against  God  means ! 

And,  I  say,  thou  that  art  for  coming  to  God  by 
Christ  must  know  this,  and  be  well  assured  of 
this,  or  thou  wilt  never  come  to  God  by  him. 

What  of  the  glory  of  God  shall  be  put  upon 
them  that  do  indeed  come  to  him  will  also  help  in 
this  spiritual  journey,  if  it  be  well  considered  by 
thee.  But,  perhaps,  terror  and  unbelief  will  suffer 
thee  to  consider  but  little  of  that.  However,  the 
things  afore-mentioned  will  be  goads,  and  will 
serve  to  prick  thee  forward;  and  if  they  do  so, 
they  will  be  God's  great  blessing  imto  thee,  and 
that  for  which  thou  wilt  give  him  thy  thanks  for 
ever.  Ec.  xii.  10, 11. 

Thus  I  have,  in  few  words,  spoken  something  as 
to  the  first  sort  of  comers  to  God  by  Christ,  namely, 
of  the  coming  of  the  newly-awakened  man.  And 
I  say  again,  if  any  of  the  things  afore-named  be 
Avanting,  and  are  not  with  his  heart,  it  is  a  ques- 
tion whether,  notwithstanding  all  the  noise  that 
he  may  make  about  religion,  he  will  ever  come  to 
God  by  Chi-ist.  1.  If  he  knows  not  himself  and 
the  badness  of  his  condition,  wherefore  should  he 
come  ?  2.  If  he  knows  not  the  world,  and  the 
emptiness  and  vanity  thereof,  wherefore  should  he 
come  ?  3.  If  he  knows  not  the  law,  and  the 
severity  thereof,  wherefore  should  he  come  ?  4. 
If  he  knows  not  hell,  and  the  torments  thereof, 
Avherefore  should  he  come  ?  5.  If  he  knows  not 
Avhat  death  is,  wherefore  should  he  come  ?  6.  And 
if  he  ^ows  not  the  Father  and  the  Son,  how 
can  he  come  ?  7.  And  to  know  that  there  is  a 
judgment  to  come  is  as  necessary  to  his  coming 
as  most  of  the  rest  of  the  things  propounded. 
Coming  to  God  by  Christ  is  for  shelter,  for  safety, 
for  advantage,  and  everlasting  happiness.  But  he 
that  knows  not,  that  understands  not  the  things 
afore-mentioned,  sees  not  his  need  of  taking  shel- 
ter, of  flying  for  safety,  of  coming  for  advantage 
to  God  by  Christ.  I  know  there  ai'e  degrees  of 
this  knowledge,  and  he  that  has  it  most  warm 
upon  him,  in  all  likelihood,  will  make  most  haste'; 
or,  as  David  saith,  will  hasten  his  escape  '  from 
the  windy  stonu  and  tempest;'  and  he  that  sees 


least  is  in  most  danger  of  being  the  loiterer,  and 
so  of  losing  the  prize ;  for  all  that  run  do  not  ob- 
tain it ;  all  that  fight  do  not  win  it ;  and  all  that 
strive  for  it  have  it  not.  Ps.  iv.  8.  1  Co.  u.  21-20.  2  tl 
ii.  4,  5. 

[0/the  lacJcsUder's  return  to  Chrid.] 

Second,  I  shall  now  come  to  the  second  man 
mentioned;  to  wit,  the  man  tJuxt  is  turning  back 
from  his  hachsliding,  and  speak  something  also 
about  his  coming  again  to  God  by  Christ. 

There  are  two  things  remarkable  in  the  return- 
ing of  a  backslider  to  God  by  Christ.  I.  The  first 
is,  he  gives  a  second  testimony  to  the  truth  of  all 
things  spoken  of  before.  2.  He  also  gives  a  second 
testimony  of  the  necessity  of  coming  to  God  by 
Christ.  Of  the  manner  of  his  coming  to  God  by 
Christ  perhaps  I  may  also  speak  a  word  or  two. 
But, 

1.  The  returning  again  of  the  backslider  gives 
a  second  testimony  to  the  truth  of  man's  state 
being  by  nature  miserable,  of  the  vanity  of  this 
Avorld,  of  the  severity  of  the  law,  certainty  of  death, 
and  terribleness  of  judgment  to  come.  His  first 
coming  told  them  so,  but  his  second  coming  tells 
them  so  with  a  double  confirmation  of  the  truth. 
It  is  so,  saith  his  first  coming.  Oh  !  it  is  so,  saith 
his  second.  The  backsliding  of  a  Christian  comes 
through  the  overmuch  persuading  of  Satan  and 
lust,  that  the  man  was  mistaken,  and  that  there 
was  no  such  horror  in  the  things  from  which  he 
fled,  nor  so  much  good  in  the  things  to  which  he 
hasted.  Turn  again,  fool,  says  the  devil,  turn 
again  to  thy  former  course  ;  I  wonder  what  frenzy 
it  was  that  drove  thee  to  thy  heels,  and  that  made 
thee  leave  so  much  good  behind  thee,  as  other  men 
find  in  the  lusts  of  the  flesh  and  the  good  of  the 
world.  As  for  the  law,  and  death,  and  an  imagi- 
nation of  the  day  of  judgment,  they  are  but  mere 
scarecrows,  set  up  by  politic  heads,  to  keep  the 
ignorant  in  subjection.  Well,  says  the  backshder, 
I  Avill  go  back  again  and  see ;  so,  fool  as  he  is,  he 
goes  back,  and  has  all  things  ready  to  entertain 
him ;  his  conscience  sleeps,  the  world  smiles,  flesh 
is  sweet,  carnal  company  compliments  him,  and  all 
that  can  be  got  is  presented  to  this  backslider  to 
accommodate  him.  But,  behold,  he  doth  again 
begin  to  see  his  own  nakedness,  and  he  perceives 
that  the  law  is  whetting  his  axe.  As  for  the  world, 
he  perceives  it  is  a  bubble  ;  he  also  smells  the  smell 
of  brimstone,  for  God  hath  scattered  it  upon  his 
tabernacle,  and  it  begins  to  burn  within  him.  Jo> 
xviii.  15.  Oh  !  saith  he,  I  am  deluded ;  oh  !  I  am 
insnared.  My  first  sight  of  things  was  true.  I 
see  it  is  so  again.  Now  he  begins  to  be  for  flying 
again  to  his  first  refuge ;  0  God,  saith  he,  I  am 
undone,  I  have  turned  from  thy  truth  to  lies !  I 
believed  them  such  at  first,  and  find  them  such  at 
last.     Have  mercy  upon  mc,  0  GotlJ 


22i 


CHRIST   A   CO:VIPLETE   SAVIOUR. 


This,  I  say,  is  a  tcstimoii}-,  a  second  testimony, 
by  the  same  man,  as  to  the  miserable  state  of  man, 
the  severity  of  the  law,  the  emptiness  of  the  world, 
the  certainty  of  death,  and  the  terribleness  of 
judgment.  This  man  hath  seen  it,  and  seen  it 
again. 

A  returning  backslider  is  a  great  blessing,  I 
mean  intended  to  be  so,  to  two  sorts  of  men — 1, 
To  the  elect  uncalled,  2.  To  the  elect  that  are 
called,  and  that  at  present  stand  their  ground. 
The  uncalled  are  made  to  hear  him,  and  consider ; 
tlie  called  are  made  to  hear  him,  and  are  afraid  of 
:falling.  Behold,  therefore,  the  mystery  of  God's 
wisdom,  and  how  Avilling  he  is  that  spectators 
ehould  be  warned  and  made  take  heed.  Yea,  he 
will  permit  that  some  of  his  own  shall  fall  into  the 
fire,  to  convince  the  world  that  hell  is  hot,  and  to 
warn  their  brethren  to  take  heed  that  they  slip 
not  with  their  feet.  I  have  often  said  in  my  beart 
that  this  was  the  cause  why  God  suffered  so  many 
of  the  believing  Jews  to  fall ;  to  wit,  that  the 
Gentiles  might  take  heed.  Ro.  si.  21.  0,  brethren  ! 
saith  the  backslider  that  is  returned,  did  you  see 
how  I  left  my  God  ?  did  you  see  how  I  turned 
Again  to  those  vanities  from  which  some  time 
before  I  fled  ?  0  !  I  was  deluded,  I  was  bewitched, 
I  was  deceived ;  for  I  found  all  things  from  which 
I  fled  at  first  still  Avorse  by  far  when  I  Avent  to 
them  the  second  time.  Do  not  backslide.  Oh  ! 
do  not  backslide.  The  Jirst  ground  of  your  depart- 
ing from  them  was  good ;  never  tempt  God  a  second 
time. 

2.  And  as  he  gives  us  a  second  testimony,  that 
the  world  and  himself  are  so  as  at  first  he  believed 
they  were,  so  by  this  bis  returning  he  testifies  that 
God  and  Christ  are  the  same,  and  much  more  than 
ever  he  believed  at  first  they  were.  This  man  has 
made  a  proof  before  and  a  proof  after  conviction 
of  the  evil  of  the  one  and  good  of  the  other.  This 
iuan  has  made  a  proof  by  feeling  and  seeing,  and 
that  before  and  after  grace  received.  This  man 
God  has  set  up  to  be  a  -witness;  this  man  is  two 
men,  has  the  testimony  of  two  men,  must  serve  in 
the  place  of  two  men.  lie  knows  what  it  is  to  be 
fetched  from  a  state  of  nature  by  grace  ;  but  this 
all  Christians  know  as  well  as  he.  Ay,  but  he 
knows  what  it  is  to  be  fetched  from  the  world,  from 
the  devil,  and  hell,  the  second  time ;  and  that  but 
few  professors  know,  for  few  that  fall  away  return 
to  God  again,  lie.  vi.  i-8.  Ay,  but  this  man  is  come 
again,  wherefore  there  is  news  in  his  mouth,  sad 
news,  dreadful  news,  and  news  that  is  to  make 
the  standing  saint  to  take  heed  lest  he  fall.  The 
returning  backslider,  therefore,  is  a  rare  man,  a 
man  of  worth  and  intelligence,  a  man  to  whom  the 
men  of  the  world  should  flock,  and  of  whom  they 
fchould  learn  to  fear  the  Lord  God.  lie  also  is 
ii  man  of  whom  the  saints  should  receive  both 
caution,  counsel,   and   strength  in  their  present 


standing;  and  they  should,  by  his  harms,  learn 
to  serve  the  Lord  with  fear,  and  to  rejoice  Avith 

trembling.  1  Co.  -a.  C-13.    Vs.  li.  11-13.    Lu.  xxii.  32. 

This  man  has  the  second  time  also  had  a  proof 
of  God's  goodness  in  his  Christ  unto  him,  a  proof 
which  the  standing  Christian  has  not — I  Avould 
not  tempt  him  that  stands  to  fall ;  but  the  good 
that  a  returning  backslider  has  received  at  God's 
hands,  and  at  the  hand  of  Christ,  is  a  double  good, 
he  has  been  converted  twice,  fetched  from  the 
world,  and  from  the  devil,  and  from  himself  twice ; 
oh,  grace  !  and  has  been  made  to  know  the  stability 
of  God's  covenant,  the  unchangeableness  of  God's 
mind,  the  sure  and  lasting  truth  of  his  promise 
in  Christ,  and  of  the  sufliciency  of  the  merits  of 
Christ,  over  and  over. 

[77^6  manner  of  a  hacJcsUder' s  return.] — Of  the 
manner  of  this  man's  coming  to  God  by  Christ  I 
shall  also  speak  a  word  or  two.  He  comes  as  the 
newly-awakened  sinner  comes,  and  that  from  the 
same  motives  and  the  knowledge  of  things  as  he 
hath  over  and  above  (which  he  had  as  good  have 
been  without),  that  which  the  newly-awakened 
sinner  has  not ;  to  wit,  the  guilt  of  his  backsliding, 
which  is  a  guilt  of  a  worse  complexion,  of  a  deeper 
dye,  and  of  a  heavier  nature  than  is  any  guilt  else 
in  the  world.  lie  is  also  attended  with  fears  and 
doubts  that  arise  fi-om  other  reasons  and  considera- 
tions than  do  the  doubts  and  fears  of  the  newly- 
awakened  man ;  doubts  builded  upon  the  vileness 
of  his  backsliding,  lie  has  also  more  dreadful 
scriptures  to  consider  of,  and  they  will  look  more 
Avishfully  in  his  face,  yea,  and  will  also  make  him 
take  notice  of  their  grim  physiognomy,  than  has 
the  newly-awakened  man.  Besides,  as  a  punish- 
ment of  his  backsliding,  God  seems  to  withdraw 
the  sweet  influences  of  his  Spirit,  and  as  if  he 
would  not  suffer  him  to  pray,  nor  to  repent  any 
more,  Ps.  li.  ii,  as  if  he  would  now  take  all  away 
from  him,  and  leave  him  to  those  lusts  and  idols 
that  he  left  his  God  to  follow.  Swarms  of  his 
new  rogueries  shall  haunt  him  in  every  place,  and 
that  not  only  in  the  guilt,  but  in  the  filth  and  pol- 
lution of  them.  Pr.  xiv.  14.  None  know  the  things 
that  haunt  a  backslider's  mind,  his  new  sins  are 
all  turned  talking  devils,  threatening  devils,  roar- 
ing devils,  within  him.  Besides,  he  doubts  of  the 
truth  of  his  first  conversion,  consequently  he  has  it 
lying  upon  him  as  a  strong  suspicion  that  there 
was  nothing  of  truth  in  all  his  first  experience ; 
and  this  also  adds  Iccul  to  his  heels,  and  makes  hini 
come,  as  to  sense  and  feeling,  more  heavy  and  with 
the  greater  difficulty  to  God  by  Christ.  As  faith- 
fulness of  other  men  kills  him,  he  cannot  see  an 
honest,  humble,  holy,  faithful  servant  of  God,  but 
he  is  pierced  and  wounded  at  the  heart.  Ay,  says 
he  within  himself,  that  man  fears  God,  that  man 
hath  faithfully  followed  God,  that  man,  like  the 
elect  angels,  has  kept  his  place ;  but  I  am  fallen 


CHRIST  A   COMPLETE   SAVIOUR. 


225 


from  mj  station  like  a  devil.  That  man  honouretli 
God,  edifieth  the  saints,  convinceth  the  world, 
and  conderaneth  them,  and  is  become  heir  of  the 
righteousness  which  is  by  faith.  But  I  have 
dishonoured  God,  stumbled  and  grieved  saints, 
made  the  world  blaspheme,  and,  for  aught  I  know, 
been  the  cause  of  the  damnation  of  many  !  These 
are  the  things,  I  say,  together  with  many  more  of 
the  same  kind,  that  come  with  him;  yea,  they loill 
come  with  him,  yea,  and  will  stare  him  in  the  face, 
will  tell  him  of  his  baseness,  and  laugh  him  to 
scorn,  all  the  way  that  he  is  coming  to  God  by 
Christ — I  Icnow  what  I  say  ! — and  this  makes  his 
coming  to  God  by  Christ  hard  and  difficult  to  him. 
Besides,  he  thinks  saints  will  be  aware  of  him, 
will  be  shy  of  him,  will  be  afraid  to  trust  him,  yea, 
will  tell  his  Father  of  him,  and  make  intercession 
against  him,  as  Elias  did  against  Israel,  Ro.  xi.  2, 
or  as  the  men  did  that  were  fellow-servants  with 
him  that  took  his  brother  by  the  throat.  Mat.  .wiii.  31. 
Shame  covereth  his  face  all  the  way  he  comes  ;  he 
doth  not  know  what  to  do ;  the  God  he  is  return- 
ing to,  is  the  God  that  he  has  slighted,  the  God 
before  whom  he  has  preferred  the  vilest  lust ;  and 
he  knows  God  knows  it,  and  has  before  him  all  bis 
ways.  The  man  that  has  been  a  backslider,  and 
is  returning  to  God,  can  tell  strange  stories,  and 
yet  such  as  are  very  true.  No  man  was  in  the 
whale's  belly,  and  came  out  again  alive,  but  back- 
sliding and  returning  Jonah  ;  consequently,  no  man 
could  tell  how  he  was  there,  Avhat  he  felt  there, 
what  he  saw  there,  and  what  Avorkings  of  heart  he 
had  when  he  was  there,  so  well  as  he. 

[The  sincere  Cliristlans  coming  to  God  by  Christ.] 

TJdrcl,  I  come  now  to  the  third  man — to  wit,  to 
the  sincere  and  upright  man  that  cometh  to  God  by 
Christ.  And  although  this  may,  in  some  sense,  be 
applicable  to  the  two  former,  for  his  coming  is  not 
worthy  to  be  counted  coming  to  God,  that  is,  not 
in  sincerity  and  uprightness,  yet  by  such  an  one 
I  now  mean,  one  that  has  been  called  to  the  faith, 
and  that  has  in  some  good  measure  of  sincerity  and 
uprightness  therein  abode  with  God. 

This  man  also  comes  to  God  by  Christ;  but  his 
coming  is  to  be  distinguished,  I  mean  in  the  main 
of  it,  from  the  coming  of  the  other  two.  The  other 
come  for  the  hioidedge  of  forgiveness,  a  thing  that 
the  upright  and  faithful  Christian  for  the  most  part 
has  a  comfortable  faith  of,  and  that  for  which  he  is 
often  helped  to  give  thanks  to  God.  I  do  not  say 
lie  doubteth  not,  or  that  he  has  not  his  evidences 
sometimes  clouded ;  nor  do  I  say  that  the  knowledge 
of  his  reconciliation  to  God  by  Christ  Jesus  is  so 
high,  so  firm,  so  fixed,  and  steadfast,  that  it  cannot 
be  shaken,  or  that  he  needs  no  more.  I  will  then 
explain  myself.  He  comes  not  to  God  as  an  un- 
converted sinner  comes ;  he  comes  not  as  a  back- 
sUder  comes  when  he  is  returning  to  God  from  his 

VOL.  I. 


backslidings  ;  but  he  comes  as  a  son,  as  one  of  tho 
household  of  God,  and  he  comes  as  one  that  has 
not,  since  correction,  wickedly  departed  from  his 
God. 

1.  lie  then  comes  to  God  with  that  access  and 
godly  boldness  that  is  only  proper  to  such  as  him- 
self, that  is,  to  them  that  walk  with  God.  Ro.  r.  2. 
Thus  every  one  that  shall  be  saved  doth  not  do ; 
thus  every  one  that  shall  be  saved  cannot  do — to 
instance  the  two  spoken  of  before. 

2.  He  comes  to  God  by  Christ  constantly  by 
prayer,  by  meditation,  by  every  ordinance.  For 
therefore  he  maketh  use  of  ordinances,  because  by 
them  through  Christ  he  getteth  into  the  presence 

of  God.    rs.  .x.iEvii.  4. 

3.  He  comes  to  God  through  Christ,  because  ho 
judgeth  that  God  only  is  that  good,  that  blessed- 
ness, that  happiness,  that  is  worth  looking  after ; 
that  good  and  that  blessedness  tliat  alone  can  fill 
tlie  soul  to  the  brim  ;  that  good  and  that  happiness 
that  is  worthy  of  our  hearts  and  souls  and  spirits. 
Hence  David  expresseth  his  coming  to  God  by 
panting,  by  thirsting,  by  tears,  saying,  '  My  soul 
pantcth  after  thee,  0  God.'  And  again,  '  My  soul 
thirsteth  for  God,  for  the  living  God,  when  shall  I 
come  and  appear  before  Godi'  Ps.  xiu.  1,  2.  And 
again,  '  I  will  go  to  the  altar  of  God,  unto  God, 
my  exceeding  joy.'  rs.  xiiu.  4.  And  hence  it  was 
that  he  so  envied  the  swallow  and  sparrow,  even 
because  they  could  come  to  the  altar  of  God,  where 
he  had  promised  to  give  his  presence,  when  he,  as 
I  think,  by  the  rage  of  Saul,  was  forced  to  abide  re- 
mote. 'My  soul  longcth,'  saith  he,  'yea,  even  faint- 
eth  for  the  courts  of  the  Lord;  my  heart  and  my 
flesh  crieth  out  for  the  Uving  God.  Yea,  the  spar- 
row hath  found  a  house,  and  the  swallow  a  nest  for 
herself,  where  she  may  lay  her  young,  euen  thiuo 
altars,  0  Lord  of  hosts,  my  King,  and  my  God. 
Blessed  are  they  that  dwell  in  thy  house,  they  will 
be  still  praising  thee.'  Then  after  a  few  more 
words  he  saith,  '  For  a  day  in  thy  courts  is  better 
than  a  thousand.  I  had  rather  be  a  doorkeeper,' 
I  would  choose  rather  to  sit  at  the  threshold  of  thy 
house,  '  than  to  dwell  in  the  tents  of  wickedness  ; ' 
and  then  renders  the  reason — '  For  the  Lord  is  a 
sun  and  shield:  the  Lord  gives  grace  and  glory,' 

(Sic.   Ps.  Ixxiiv. 

The  presence  of  God,  and  the  glory  and  soul- 
ravishing  goodness  of  that  presence,  is  a  tiling  that 
the  world  understands  not,  nor  can  they  as  such 
desire  to  know  what  it  is. 

4.  These  good  men  come  to  God  upon  other 
accounts  also ;  for  so  it  is  that  they  havo  many 
concerns  with  God. 

[Concern/or  themsch-es.]—{l.)ThQy  come  to  him 
for  a  more  clear  discovery  of  themselves  to  them- 
selves, for  they  desire  to  know  how  frail  they  arc, 
because  the  more  they  know  that,  tlic  more  they 
are  engaged  in  their  souls  to  take  heed  to  their 
2  F 


2:g 


CHRIST  A   COMPLETE   SAVIOUR. 


Tvays,  and  to  fear  lest  they  should  tempt  tlicir  God 
to  leave  tlicm.  rs.  sxxix.  i-3. 

(2.)  They  come  to  God  by  Christ  for  the  •^cak- 
cnni""  of  their  lusts  and  corruptions ;  for  they  are 
a  sore,  yea,  a  plague  to  a  truly  sanctified  soul. 
Those,  to  he  rid  of  Avhich,  if  it  might  he,  a  godly 
man  chooseth  rather  to  die  than  to  live.  This 
David  did  mean  Avhcn  he  cried,  '  Create  in  me  a 
clean  heart,  0  God,  and  renew  a  right  spirit  within 
me,'  rs.  li.  10;  and  Paul,  when  he  cried  out,  '0 
wretched  man  that  I  am,  Avho  shall  deliver  me  from 
the  body  of  this  death  ? '  Ro.  ^^i.  24.  "^a- 

(3.)  They  come  to  God  by  Christ  for  therenew- 
iuir  and  strena;thening  of  their  graces.  The  graces 
that  the  godly  have  received  are,  and  they  feel 
they  arc,  subject  to  deca}^;  yea,  they  cannot  live 
without  a  continual  supply  of  grace.  This  is  the 
meaning  of  that,  'Let  us  have  grace,'  and,  'Let 
us  therefore  come  boldly  unto  the  throne  of  grace, 
that  we  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need,'  He.  iv.  ic. 

(4.)  They  come  to  God  by  Christ  to  be  helped 
against  those  temptations  that  they  may  meet 
withal.  Mat.  vi.  13.  They  know  that  every  new 
temptation  has  a  new  snare  and  a  new  evil  in  it ; 
but  what  snare  and  what  evil,  that  at  present  they 
know  not ;  but  they  know  their  God  knows,  and 
can  deliver  out  of  temptation  when  we  are  in,  and 
keep  us  out  while  we  are  out. 

(5.)  They  come  to  God  by  Christ  for  a  blessing 
upon  that  means  of  grace  which  God  has  afforded 
for  the  succour  of  the  soul,  and  the  building  of  it 
up  in  the  faith ;  knowing  that  as  the  means,  so  a 
blessing  upon  it,  is  from  God.  2Th.  m.  i.  And  for 
this  they  have  encouragement,  because  God  has 
said,  *  I  will  abundantly  bless  her  provision:  I  will 
sati.?fy  her  poor  with  bread.'  Vs.  cxxxii.  is. 

(6.)  They  come  to  God  by  Christ  for  the  for- 
giveness of  daily  infirmities,  Ps.  six.  12,  and  for  the 
continuing  them  in  the  light  of  his  countenance 
notwithstanding.  Thus  he  also  would  always  accept 
them  and  their  services,  and  grant  that  an  answer 
of  peace  may  be  returned  from  their  Father  into 
their  bosoms ;  for  this  is  the  life  of  their  souls. 
There  arc  a  great  many  such  things  that  the  sincere 
and  upright  man  comes  to  God  for,  too  many  here 
to  mention.     But  again, 

[Cmcernfor  the  church  and  others.] — (1.)  This 
man  also  comes  to  God  to  beseech  him  for  the  flour- 
ishing of  Christ's  kingdom,  which  he  knows  will 
never  be  until  Antichrist  is  dead,  and  till  the  Spirit 
be  more  plentifully  poured  upon  us  from  on  high. 
Therefore  he  also  cries  to  God  for  the  downfall  of 
the  first,  and  for  the  pouring  out  of  the  other, 

(2.)  Ho  comes  to  God  for  the  hastening  the 
gathering  in  of  his  elect;  for  it  is  an  affliction  to 
him  to  think  that  so  many  of  those  for  whom  Christ 
died  should  bo  still  in  a  posture  of  hostility  against 

him.    Pg.  cxsii.  6. 


(3.)  He  comes  to  God  for  a  spirit  of  unity  to  be 
poured  out  among  believers,  for,  for  the  divisions  of 
Eeuben  he  has  great  thoughts  of  heart. 

(4.)  He  comes  to  God  to  pray  for  magistrates, 
and  that  God  would  make  speed  to  set  them  all  to 
that  work  that  is  so  desirable  to  his  church — that 
is,  to  'hate  the  whore,'  'to  cat  her  flesh,'  to  'make 
her  desolate,'    'and  burn  her  with  fire.'  iTLii.  i. 

Ee.  xvii.  16. 

(5.)  He  comes  to  God  to  beg  that  he  would 
hasten  that  great  and  notable  day,  the  day  of  the 
coming  of  our  Lord  Jesus,  for  he  knows  that  Christ 
will  never  be  exalted  as  he  must  be  till  then  ;  yea, 
he  also  knows  that  God's  church  will  never  be  as 
she  would,  and  shall,  till  then.  Re.  xxii.  20. 

(6.)  But  the  main  meaning,  if  I  may  so  call  it, 
of  this  high  text  is  this,  that  they  that  come  to 
God  by  him — that  is,  by  Christ,  are  those  that 
come  by  Christ  to  God  to  enjoy  liim  by  faith  and 
spirit  here,  and  by  open  vision  and  unspeakable 
possession  of  him  in  the  next  woi'ld.  This  is  the 
great  design  of  the  soul  in  its  coming  to  God  by 
Jesus  Christ,  and  it  comes  to  him  by  Jesus  Christ 
because  it  dares  not  come  by  itself,  and  because 
God  himself  has  made  him  the  way,  the  new  and 
living  way.  Here,  as  I  said,  the  Father  meets 
■with  that  which  pleasetli  him,  and  the  soxil  with 
that  which  saveth  her.  Here  is  righteousness  and 
merits  to  spare,  even  righteousness  that  can  justify 
the  ungodly.  Here  is  always,  how  empty  soever 
we  be,  a  fidness  of  merit  always  presented  to  God 
by  Christ  for  my  obtaining  of  that  which  at  any 
time  I  w'ant,  whether  wisdom,  grace,  Spirit,  or  any 
good  thing  soever;  only,  since  I  was  upon  this 
subject,  I  thought  a  little  to  touch  upon  things  in 
this  order,  for  the  enlarging  of  thy  thoughts,  for 
the  conviction  of  thy  spirit,  for  tJie  stirring  of  thee 
up  to  God,  and  for  the  showing  of  thee  the  good 
signs  of  grace  where  it  is,  where  it  is  abused,  and 
where  any  are  seeking  after  it. 

\^Inferences  from  thus  coming  to  God  hy  Christ.] 

And  now  I  come  to  draw  some  inferences  from 
this  point  also,  as  I  have  already  done  from  those 
going  before  it.  You  see  that  I  have  now  been 
speaking  to  you  of  the  man  that  oometh  to  God, 
both  with  respect  to  the  way  he  comes,  as  also  with 
respect  to  the  manner  of  s])irit  in  which  he  comes ; 
and  hence  I  may  well  infer. 

First,  That  he  is  no  fool,  no  fool  according  to  tJie 
best  judgment,  that  cometh  to  God  hy  Christ.  The 
world  indeed  will  count  him  one ;  for  the  things 
that  be  of  the  Spirit  of  God  are  foolishness  to  them ; 
but  indeed,  and  in  the  verdict  of  true  judgment,  he 
is  not  so. 

1.  For  that  he  now  secketh  and  intermeddleth 
with  all  wisdom.  He  has  chosen  to  be  concerned 
Avith  the  very  head  and  fountain  of  wisdom ;  for 
Christ  is  the  wisdom  of  God,  and  the  way  to  the 


CHRIST   A   CO:,rPLETE   SAMOUR. 


237 


Father  by  Clirist,  is  the  greatest  of  mysteries ;  and 
to  choose  to  walk  in  that  way,  the  fruits  of  the  most 
sage  advice ;  'wherefore  he  is  not  a  fool  that  thus 
concerns  himself.  Pr.  xviii.  i.  i  Co.  i. 

2.  It  is  not  a  sign  of  foolishness  timely  to  pre- 
vent ruin,  is  it?  They  are  the  prudent  men  that 
foresee  an  evil,  and  hide  themselves  ;  and  the  fools, 
that  go  on,  and  arc  punished.  Pr.  stoL  3;xxvu.  12. 
"Why,  this  man  foresees  an  evil,  the  greatest  evil, 
sin,  and  the  punishment  of  the  soul  for  sin  in  hell; 
and  flies  to  Christ,  who  is  the  refuge  that  God  has 
provided  for  penitent  sinners ;  and  is  this  a  sign 
of  a  fool?  God  make  me  such  a  fool,  and  thee 
that  readest  these  lines  such  a  fool,  and  then  we 
shall  ho  wiser  than  all  men  that  are  counted  wise 
by  the  wisdom  of  this  world.  Is  it  a  sign  of  a  fool 
to  agree  with  one's  adversary  while  we  arc  in  the 
way  Avith  him,  even  before  he  delivereth  us  to  the 
judge?     Yea,  it  is  a  piece  of  the  highest  wisdom. 

Is  he  a  fool  that  chooseth  for  himself  long  lusters, 
or  he  whose  best  things  will  rot  in  a  day  ?  Sinners, 
'  before  your  pots  can  feel  the  thorns  (before  you 
2an  see  where  you  are),  God  shall  take  you  away 
as  with  a  whirlwind,  both  living,  and  in  his  wrath.' 
Fs.  iviii.  9.  But  this  man  has  provided  for  things  ; 
like  the  tortoise,  he  has  got  a  sheU  on  his  back,  so 
strong  and  soimd  that  he  fears  not  to  suffer  a  loaden 
cart  to  go  over  him.  The  Lord  is  his  rock,  his 
defence,  his  refuge,  his  high  tower,  unto  which  be 
doth  continually  resort. 

Was  the  unjust  steward  a  fool  in  providing  for 
himself  for  hereafter?  for  providing  friends  to  re- 
ceive him  to  harbour  when  others  should  turn  him 
out  of  their  doors?  Lu.  w-i.  s,  9.  No  more  is  he  that 
gets  another  house  for  his  harbour  before  death 
shall  turn  him  out  of  doors  here. 

3.  As  he  that  cometh  to  God  by  Christ  is 
no  fool,  so  he  is  no  little-spirited  fellow.  There 
are  a  generation  of  men  in  this  world  that  count 
themselves  men  of  the  largest  capacities,  when  yet 
the  greatness  of  their  desires  lift  themselves  no 
higher  than  to  things  below.  If  they  can,  with 
their  net  of  craft  and  policy,  encompass  a  bullvy 
lump  of  earth,  oh  what  a  treasure  have  they  en- 
grossed to  themselves !  lleanwhile,  the  man  in  the 
text  has  laid  siege  to  heaven,  has  found  out  the  way 
to  get  into  the  city,  and  is  resolved,  in  and  by  God's 
help,  to  make  that  his  own.  Earth  is  a  drossy 
thing  in  this  man's  account ;  earthly  greatness  and 
splendoiirs  are  but  like  vanishing  bubbles  in  this 
man's  esteem.  None  but  God,  as  the  end  of  his 
desires,  none  but  Christ,  as  the  means  to  accom- 
plish this  his  end,  are  things  counted  great  by  this 
man.  No  company  now  is  acceptable  to  this  man 
but  the  Spirit  of  God,  Christ  and  angels,  and  saints, 
as  fellow-heirs  with  himself.  All  other  men  and 
thing's  he  deals  with  as  strangers  and  pilgrims  were 
wont  to  do.  This  man's  mind  soars  higher  than 
the  eaiile  or  stork  of  the  heavens.     He  is  for  mus- 


ing about  things  that  arc  above,  and  their  glorv, 
and  for  thinking  what  shall  come  to  pass  hereafter. 

4.  But  as  I  have  showed  you  what  he  is  not,  so 
now  let  me,  by  a  few  words,  tell  you  what  he  is. 

(1.)  Then  he  is  a  man  concerned  for  his  soul, 
for  his  immortal  soul.  The  soul  is  a  thing,  though 
of  most  worth,  least  minded  by  most.  The  souls 
of  most  lie  waste  while  all  other  things  are  enclosed. 
But  this  man  has  got  it  by  the  end,  that  his  soul  13 
of  more  value  than  the  world,  wherefore  he  is  con- 
cerned for  his  soul.  Soul  concerns  are  concerns  of 
the  highest  nature,  and  concerns  that  arise  from 
thoughts  most  deep  and  ponderous.  lie  never  yet 
knew  what  belonged  to  great  and  deep  thoughts 
that  is  a  stranger  to  soul  concerns.  Now  the  man 
that  comes  to  God  by  Christ,  is  a  man  that  is 
engaged  in  soul  concerns. 

(2.)  He  is  a  man  whose  spirit  is  subjected  to  a 
suitableness  to  spiritual  things,  for  a  carnal  mind 
cannot  suit  v/ith  and  be  delighted  in  these  things : 
'  The  carnal  mind  {5  enmity  against  God  ;  for  it  is 
not  subject  to  the  law  of  God,  neither  indeed  can 
be.'  Ro.  viii.  7.  This  is  the  man  that  God  has  tamed, 
and  keeps  tame  by  himself,  Avhile  all  other  run  wild, 
as  the  asses  upon  the  mountains.  If  birds  could 
speak,  surely  they  would  tell  that  those  that  are  kept 
in  the  cage  have  with  them  another  temper  than 
they  that  range  the  air,  and  fly  in  the  fields  and 
woods.  Yea,  and  could  those  kept  tame  express 
themselves  to  the  rest,  they  would  tell  that  they 
have  white  bread  and  milk,  and  sugar ;  while  those 
without  make  a  life  out  of  maggots  and  worms. 
They  are  also  in  place  where  there  are  better  things, 
and  their  companions  are  the  children  of  men  ;  be- 
sides, they  learn  such  notes,  and  can  whistle  such 
tunes,  as  other  birds  are  strangers  to.  Oh!  the 
man  whose  spirit  is  subjected  to  God,  betwixt  whom 
and  God  there  is  a  reconciliation,  not  only  as  to  a 
difference  made  up,  but  also  as  to  a  oneness  of 
heart;  none  knows  what  lumps  of  sugar  God 
gives  that  man,  nor  what  notes  and  tunes  God 
learns  that  man :  '  lie  hath  put  a  new  song  in  my 
mouth,'  saith  David,  ' emi  praise  unto  our  God  : 
many  shall  see  it,  and  fear,  and  shall  trust  in  the 
Lord.'  Ps.  xl.  3. 

Second.  Is  there  a  man  that  comes  to  God  by 
Christ?  Thence  I  infer  that  there  is  that  believes 
there  is  a  world  to  come.  No  man  looks  after  that 
Avhich  yet  he  believes  is  not ;  faith  must  be  before 
coming  to  Christ  will  be ;  coming  is  the  fruit  of 
faith.  He  tliat  comes  must  believe  antecedent  to 
his  coming ;  wherefore  it  is  said,  '  we  walk  by  faith 

that  is,  we  come  to  God  through  Christ  by  faith. 

He.  xi.  7.  2  Co.  V.  7.    And  hcncc  I  learn  two  things  :— 

1.  That  faith  is  of  a  strong  and  forcible  quality. 

2.  That  they  who  come  not  to  God  by  Christ  have 
no  faith.  , 

I.  Faith  is  of  a  strong  and  forclMc  quality,  and 
that  whctlier  it  be  true  or  false. 


22S 


CHRIST  A   CO]\IPLETE   SAVIOUR. 


(1.)  A  false  faith  ha3  done  great  things;  it  has 
made  men  believe  lies,  plead  for  them,  and  stand 
to  them,  to  the  damnation  of  their  souls.  '  God 
shall  send  tliera  strong  delusion,  that  they  should 
believe  a  lie,'  to  their  damnation.  sTh. n.  ii,  12.  Hence 
it  is  said,  men  make  lies  'their  refuge.'  Why? 
Because  they  '  trust  in  a  lie.'  Je.  xxviii.  15.  A  lie,  if 
Lelieved,  if  a  man  has  faith  in  it,  it  Avill  do  great 
thinf^'s,  because  faith  is  of  a  forcible  quality.  Sup- 
pose thyself  to  be  twenty  miles  from  home,  and 
there  some  man  comes  and  possesses  thee  that  thy 
liouse,  thy  wife  and  children,  are  all  burned  with 
the  fire.  If  thou  believest  it,  though  indeed  there 
should  be  nothing  of  truth  in  what  thou  hast  heard, 
vet  will  this  lie  'drink  up  thy  spirit,'  even  as  if  the 
tidings  Avere  true.  How  many  are  there  in  the 
world  whose  heart  Satan  hath  filled  with  a  belief 
that  their  state  and  condition  for  another  world  is 
good?  and  these  are  made  to  live  by  lying  hope 
that  all  shall  be  Avell  with  them,  and  so  ai-e  kept 
from  seeking  for  that  M-hich  will  make  them  happy 
indeed.  Man  is  naturally  apt  and  willing  to  be 
deceived,  and  therefore  a  groundless  faith  is  the 
more  taking  and  forcible.  Fancy  will  help  to  con- 
firm a  false  faith,  and  so  will  conceit  and  idleness 
of  spirit.  There  is  also  in  man  a  willingness  to  take 
things  upon  trust,  without  searching  into  the  ground 
and  reason  of  them.  Nor  will  Satan  be  behind  hand 
to  prompt  and  encourage  to  thy  believing  of  a  lie, 
for  that  he  knows  will  be  a  means  to  bring  thee  to 
that  end  to  which  he  greatly  desireth  thou  shouldst 
come.  "Wherefore  let  men  beware,  and,  oh,  that 
they  would,  of  a  false  and  lying  faith! 

(2.)  But  if  a  false  faith  is  so  forcible,  wbut  is  a 
true?  What  force,  I  say,  is  there  in  a  faith  that 
is  begotten  by  truth,  managed  by  truth,  fed  by 
truth,  and  preserved  by  the  truth  of  God  ?  This 
faith  will  make  invisible  things  visible  ;  not  fantas- 
tically so,  but  substantially  so — '  Now  faith  is  the 
substance  of  things  hoped  for,  the  evidence  of  things 
not  seen.'  lie.  xi.  1.  True  faith  carrieth  along  with 
it  an  evidence  of  the  certainty  of  what  it  believeth, 
and  that  evidence  is  the  infallible  Word  of  God. 
There  is  a  God,  a  Christ,  a  heaven,  saith  the  faith 
that  is  good,  for  the  Word  of  God  doth  say  so. 
The  way  to  this  God  and  this  heaven  is  by  Christ, 
for  the  Word  of  God  doth  say  so.  If  I  run  not  to 
this  God  by  this  Christ,  this  heaven  shall  never  be 
my  portion,  for  the  Word  of  God  doth  say  so.  So, 
then,  thus  believing  makes  the  man  come  to  God 
by  him.  Ilis  thus  believing,  then,  it  is  that  carries 
liim  away  from  this  world,  that  makes  him  trample 
upon  this  world,  and  that  gives  him  the  victory  over 
this  world.  '  Fur  whatsoever  is  born  of  God  over- 
cometh  the  world :  and  this  is  the  victory  that  over- 
comctli  the  world,  even  our  faith.  Who  is  he  that 
evercometh  the  world,  l)ut  he  that  believeth  that 
Jesus  is  the  Son  of  God?  This  is  he  that  came 
by  water  and  blood,  even  Jesus  Christ ;  not  by 


Avater  only,  but  by  water  and  blood.  And  it  is  the 
Spirit  that  beareth  witness,  because  the  Spirit  is 
truth. '   1  Jn.  V.  4-G. 

2.  Now  if  this  be  true,  that  faith,  true  faith,  is 
so  forcible  a  thing  as  to  take  a  man  from  his  seat 
of  ease,  and  make  him  to  come  to  God  hj  Christ 
as  afore,  then,  is  it  not  truly  inferred  from  hence 
that  they  that  come  not  to  God  by  Christ  have  no 
faith.  What!  is  man  such  a  fool  as  to  believe 
things,  and  yet  not  look  after  them  ?  to  believe  great 
things,  and  yet  not  to  concern  himself  with  them? 
Who  would  knowingly  go  over  a  pearl,  and  yet  not 
count  it  Avorth  stooping  for  ?  Believe  thou  art  AA'hat 
thou  art ;  believe  hell  is  Avhat  it  is  ;  believe  death 
and  judgment  are  coming,  as  they  are  ;  and  believe 
that  the  Father  and  the  Son  are,  as  by  the  Holy 
Ghost  in  the  Word  they  are  described,  and  sit  still 
in  thy  sins  if  thou  canst.  Thou  canst  not  sit  still; 
faith  is  forcible.  Faith  is  grounded  upon  the  voice 
of  God  in  the  Word,  upon  the  teaching  of  God  in 
the  Word.  And  it  pleases  God  by  the  foolishness 
of  preaching  to  save  them  that  believe ;  for  believ- 
ing makes  them  heartily  close  in  Avith,  and  embrace 
Avhat  by  the  Word  is  set  before  them,  because  it 
seeth  the  reality  of  them. 

Shall  God  speak  to  man's  soul,  and  shall  not 
man  believe?  Shall  man  believe  Avhat  God  says, 
and  nothing  at  all  regard  it  ?  It  cannot  be.  *  Faith 
conies  by  hearing,  and  hearing  by  the  ^Vord  of 
God.'  And  Ave  knoAv  that  Avhen  faith  is  come,  it 
purifies  the  heart  of  Avhat  is  opposite  to  God,  and 
the  salvation  of  the  soul. 

So,  then,  those  men  that  are  at  ease  in  a  sinful 
course,  or  that  come  not  to  God  by  Christ,  they  are 
such  as  have  no  faith,  and  must  therefore  perish 
Avith  the  vile  and  imbelievers.  Re.  xxi.  s. 

The  Avhole  Avorld  is  divided  into  tAvo  sorts  of  men 
— believers  and  unbelievers.  The  godly  are  called 
believers ;  and  Avhy  believers,  but  because  they  are 
they  that  have  given  credit  to  the  great  things  of 
the  gospel  of  God  ?  These  believers  are  here  iu 
the  text  called  also  comers,  or  they  that  come  to 
God  by  Christ,  because  whoso  bclicA-es  Avill  come; 
for  coming  is  a  fi'uit  of  faith  in  the  habit,  or,  if  you 
Avill,  it  is  faith  in  exercise ;  yet  faith  must  have  a 
being  in  the  soul  before  the  soid  can  put  it  into  act. 

This  therefore  further  evidences  that  they  that 
come  not,  have  no  faith,  are  not  believers,  belong 
not  to  the  household  of  faith,  and  must  perish — 
'  For  he  that  bclicA'cs  not,  shall  be  damned.' 

Nor  Avill  it  be  to  any  boot*  to  say,  I  belicA^e  there 
is  a  God  and  a  Christ,  for  still  thy  sitting  still  doth 
demonstrate  that  cither  thou  liest  in  what  thou 
sayest,  or  that  thou  believest  with  a  Averse  than  a 
false  faith.     But  the  object  of  my  faith  is  true.      I 

*  'To  auy  buot,'  to  any  profit. 

'  'R  hat  boots  it  at  one  gate  to  make  defence. 
And  at  auotlicr  to  let  in  the  I'oc ':' 

MUlon'.s  .^ftjHfon  Ai:oniiles. — Ed. 


CHRIST  A   COMPLETE   SAVIOUK. 


229 


answer,  so  is  the  object  of  the  faith  of  devils ;  for 
tliey  believe  that  there  is  one  God  and  one  Christ, 
yet  their  faith,  as  to  the  root  and  exercise  of  it,  is 
notwithstanding  no  such  faith  as  is  that  faith  that 
saves,  or  that  is  intended  in  the  text,  and  that  by 
which  men  come  to  God  through  Christ.  Where- 
fore still,  oh,  thou  slothful  one,  thou  deceivest  thy- 
self! Thy  not  coming  to  God  by  Christ  dcclarcth 
to  thy  face  that  thy  faith  is  not  good,  consequently, 
that  thou  feedest  on  ashes,  and  thy  deceived  heart 
has  turned  thee  aside,  that  thou  canst  not  deliver 
thy  sold,  nor  say,  '  Is  tJtere  not  a  lie  in  my  right 
hand?'  is.  xiiv.  20. 

T/iircl.  Is  there  a  man  that  comes  to  God  by 
Christ  ?  Thence  I  infer  that  the  icorld  to  come  is 
letter  tJuin  this;  yea,  so  much  better  as  to  quit 
cost  and  bear  charges  of  coming  to  God,  from  this, 
by  Christ,  to  that.  Though  there  is  a  world  to 
come,  yet  if  it  were  no  better  than  this,  one  had  as 
good  stay  here  as  seek  that,  or  if  it  were  better  than 
this,  and  would  bear  charges  if  a  man  left  this  for 
that,  and  that  Avas  all,  still  the  one  would  be  as 
good  as  the  other.  But  the  man  that  comes  to 
God  by  Christ,  has  chosen  the  Avorld  that  is  infin- 
itely good;  a  M'orld,  betwixt  which  and  this  there 
can  be  no  comparison.  This  must  be  granted,  be- 
cause he  that  comes  to  God  by  Christ  is  said  to  have 
made  the  best  choice,  even  chose  a  city  that  has 
foundations.  He.  xi.  10.  There  are  several  things 
that  make  it  manifest  enough  that  he  that  comes 
to  God  by  Christ  has  made  the  best  market,  or 
chose  the  best  world. 

1.  That  is  the  world  Avhieli  God  commendeth, 
but  this  that  that  he  sllghteth  and  contemneth. 
2  Th.  i.  5,  6.  Hence  that  is  called  the  kingdom  of 
God,  but  this  an  '  evil  world.'  Ga.  i.  4.  Now  let  us 
conclude,  that  since  God  made  both,  he  is  able  to 
judge  which  of  the  two  are  best ;  yea,  best  able  so 
to  judge  thereof.  I  choose  the  rather  to  refer  you 
to  the  judgment  of  God  in  this  matter,  for  should 
I  put  you  upon  asking  of  him  as  to  this,  that  is, 
coming  to  God  by  Christ,  perhaps  you  would  say, 
lie  Is  as  little  able  to  give  an  account  of  this  matter 
as  yourselves.  But  I  hope  you  think  God  knows, 
and  therefore  I  refer  j'ou  to  the  judgment  of  God, 
which  you  have  in  the  Scriptures  of  truth — 'Heaven 
is  his  throne,  and  the  earth  is  his  footstool.'  I 
hope  you  will  say  here  is  some  difference.  The 
Lord  is  the  God  of  that,  the  devil  the  god  and 
prince  of  this.  Thus  also  it  appears  there  is  some 
ditlerence  between  them. 

2.  That  world,  and  those  that  are  counted 
worthy  of  it,  shall  all  be  everlasting  ;  but  so  shall 
not  this,  nor  the  inhabiters  of  it.  The  earth  with 
the  works  thereof  shall  be  burned  up,  and  the 
men  that  are  of  it  shall  die  in  like  manner.  2  Pe.  m. 
'  But  Israel  shall  be  saved  in  the  Lord  with  an 
everlasting  salvation :  ye  shall  not  be  ashamed  nor 
confounded  world  Avithout    end.'   is.  ilv.  17.      This 


world,  with  the  lovers  of  it,  will  end  in  a  burnino- 
hell ;  but  the  world  to  come  fadeth  not  away.  1  Pe. 

i.  3,  i. 

3.  The  world  that  we  are  now  in,  has  its  best 
comforts  mixed  either  Avith  crosses  or  curses ;  but 
that  to  come  with  neither.  There  shall  be  no  more 
curse :  and  as  for  crosses,  all  tears  shall  be  wiped 
from  the  eyes  of  them  that  dwell  there.  There 
Avill  be  nothing  but  ravishing  jjleasures,  and  holy; 
there  avIU  be  no  cessation  of  joys,  nor  any  speck 
of  pollution.  '  In  thy  presence  is  fulness  of  joy, 
at  thy  right  hand  there  arc  pleasures  for  evermore'.' 

Ps.  xvi.  11. 

4.  There  men  shall  be  made  like  angels,  'neither 
can  they  die  any  more.'  Lu.  xx.  S3,  so.  There  shall 
they  behold  the  face  of  God  and  his  Son,  and  swim 
in  the  enjoyment  of  them  for  ever. 

5.  There  men  shall  see  themselves  beyond  all 
misery,  and  shall  knoAV  that  it  Avill  be  utterly  im- 
possible that  either  anything  like  sorroAV,  or  grief, 
or  sickness,  or  discontent,  should  touch  them  more. 

6.  There  men  shall  be  rewarded  of  God  for 
Avliart  they  have  done  and  suflered  according  to  his 
Avill  for  his  sake  ;  there  they  shall  eat  and  drink 
their  comforts,  and  Avear  them  to  their  everlasting 
consolation. 

7.  They  are  all  kings  that  go  to  that  Avorld,  and 
so  shall  be  proclaimed  there.  They  shall  also  be 
crowned  Avith  crowns,  and  they  shall  wear  crowns 
of  life  and  glory,  croAvns  of  everlasting  yyy,  crowns 
of  lovingkindness  ;  yea,  '  In  that  day  the  Lord  of 
hosts  himself  shall  be  for  a  crown  of  glory  to  those 
that  are  his  people. '  He.  ii.  7.  is.  xxvUL  5 ;  xxjn-.  10.  Ps. 
ciii.  4.  NoAV,  if  tliis  Avorld,  though  no  more  could 
be  said  for  it  than  is  said  in  these  few  lines,  is  not 
Infinitely  far  better  than  Avliat  the  present  Avorld  is, 
I  have  missed  it  in  my  thoughts.  But  the  coming 
man,  the  man  that  comes  to  God  by  Christ,  is 
satisfied,  knows  Avhat  he  docs ;  and  if  his  way,  all 
his  Avay  thither,  Avere  strewed  Avith  burning  coals, 
he  Avould  choose,  God  helping  him,  to  tread  that 
path  rather  than  to  have  his  portion  Avith  them 
that  perish. 

Fourth,  If  there  be  a  Avorld  to  come,  and  such  a 
Avay  to  it  so  safe  and  good,  and  if  God  is  there  to 
be  enjoyed  by  them  that  come  to  hiui  by  Christ ; 
then  this  shows  the  great  mailncas  of  the  most  of 
men,  madness,  I  say,  of  the  highest  degree,  for 
that  they  come  not  to  God  by  Christ  that  they 
may  be  inheritors  of  the  Avorld  to  conic.  It  is  a 
right  character  Avhich  Solomon  gives  of  them, 
'  The  heart,'  saith  he,  '  of  the  sons  of  men  is  full 
of  evil,  and  madness  is  in  their  heart  Avhile  they 
live,  and  after  that  they  go  to  the  dead.'  Ec.  ix.  3. 
A  madman  is  intent  upon  his  toys,  upon  anything 
but  that  about  Avhich  he  should  be  intent ;  and  so 
are  they  that  come  not  to  God  by  Jesus  Christ. 
A  madman  has  neither  ears  to  hear,  nor  a  heart 
to  do,  what  they  that  are  hi  their  right  wits  advise 


380 


CHRIST  A  co:mplete  sayioue. 


him  for  the  best,  no  more  have  tlicy  that  come  not 
to  God  by  Christ.  A  madman  sets  more  by  the 
straws  and  cock's  feathers  by  whicli  he  decks 
himself,  than  he  does  by  all  the  pearls  and  jewels 
in  the  world.  And  they  that  come  not  to  God  by 
Christ  set  more  by  the  vanishing  bubbles  of  this 
life  than  they  do  by  that  glory  that  the  wise  man 
shall  inherit;  'The  Aviso  shall  inherit  glory,  but 
shame,'  says  Solomon,  '  shall  be  the  promotion  of 
fools.'  What  a  shame  it  is  to  see  God's  jewels  lie 
unregarded  of  them  that  yet  think  none  are  wiser 
than  themselves. 

I  know  the  wise  men  of  this  world  will  scorn 
one  should  think  of  them  that  they  are  mad  ;  but 
verily  it  is  so,  the  more  wise  for  this  world,  the 
more  fool  in  God's  matters  ;  and  the  more  obstin- 
ately they  stand  in  their  way,  the  more  mad. 
"When  Solomon  gave  himself  to  backsliding,  ho 
saith  ho  gave  himself  to  folly  and  madness.  Ec.  i. 
17 ;  ii.  12.  And  when  he  went  about  to  search  out 
what  man  is  since  the  fall,  he  went  about  to  search 
out  foolishness  and  madness.  Ec.  vu.  25-29.  And  is 
it  not  said,  that  when  the  Jews  were  angry  with 
Jesus  for  that  he  did  good  on  the  Sabbath,  that 
that  anger  did  flow  from  their  being  filled  with 
madness  ?  Doth  not  Paul  also,  while  he  opposed 
himself  against  Christ,  the  gospel,  and  professors 
thereof,  plainly  tell  us  that  he  did  it  even  from  the 
highest  pitch  of  madness?  'And  being  exceedingly 
mad  against  them,  I  persecuted  them  even  unto 
strange  cities.'  Ac.  xsvi.  11.  Noav  if  it  is  exceeding- 
madness  to  do  thus,  how  many  at  this  day  must 
be  counted  exceeding  mad,  who  yet  count  them- 
selves the  only  sober  men  ?  They  oppose  them- 
selves, they  stand  in  their  own  light,  they  are 
against  their  own  happiness,  they  cherish  and 
nourish  cockatrices  in  their  own  bosoms  ;  they 
choose  to  themselves  those  paths  which  have 
written  upon  them  in  largo  characters,  These  are 
the  ways  of  death  and  damnation.  They  are  of- 
fended with  them  that  endeavour  to  pull  them  out 
of  their  ditch,  and  choose  rather  to  he  and  die 
there  than  to  go  to  God  by  Christ  that  they  may 
be  saved  from  wrath  through  him ;  yea,  so  mad 
are  they,  that  they  count  the  most  sober,  the  most 
godly,  the  most  holy  man,  the  mad  one ;  the  more 
earnest  for  life,  the  more  mad  ;  the  more  in  the 
Spirit,  the  more  mad ;  the  more  desirous  to  pro- 
mote the  salvation  of  others,  the  more  mad.  But 
is  not  this  a  sign  of  madness,  of  madness  unto  per- 
fection ?  And  yet  thus  mad  arc  many,  and  mad 
arc  all  they  that  while  it  is  called  to-day,  while 
their  door  is  open,  and  while  the  golden  sceptre 
of  the  golden  grace  of  the  blessed  God  is  held 
forth,  stand  in  their  own  light,  and  come  not  to 
God  by  Christ.  Jn.  x.  20.  Ac.  xxvi.  24.  That  is  the 
fourth  inference. 

Fiftli,  A  fifth  inference  that  I  gather  from  this 
text  is,  that  Hie  end  that  God  uill  make  ukh  men 


will  he  according  as  they  come  or  come  not  to  God 
hy  CiLvist.  They  that  come  to  God  by  Christ 
have  taken  shelter  and  have  hid  themselves  ;  but 
they  that  come  not  to  God  by  Christ  lay  them- 
selves open  to  the  windy  storm  and  tempest  that 
will  be  in  that  day.  And  the  wind  then  will  be 
high,  and  the  tempest  strong,  that  will  blow  upon 
them  that  shall  be  found  in  themselves  ;  '  Our  God 
shall  come,  and  shall  not  keep  silence :  a  fire  shall 
devour  before  him,  and  it  shall  be  very  tempes- 
tuous romid  about  him.  lie  shall  call  to  the 
heavens  from  above,  and  to  the  earth,  that  he  may 
judge  his  people.'  Ps.  1.  0,  4.  And  now,  what  will 
be  found  in  that  day  to  be  the  portion  of  them  that 
in  this  day  do  not  come  to  God  by  Christ  ?  None 
knows  but  God,  with  whom  the  reward  of  unbe- 
lievers is. 

But  writing  and  preaching  is  in  vain  as  to  such; 
let  men  say  what  they  will,  what  they  can,  to  per- 
suade to  come,  to  dissuade  from  neglecting  to 
come,  they  are  resolved  not  to  stir.  They  will  try 
if  God  will  be  so  faithful  to  himself  and  to  his 
Word,  as  to  dare  to  condemn,  them  to  hell  fire  that 
liave  refused  to  hear  and  comply  with  the  voice  of 
him  that  speaketh  from  heaven. 

But  this  is  but  a  desperate  venture.  Several 
things  declare  that  He  is  determined  to  be  at  a 
point  in  this  matter — 

1.  The  gallows  ai'e  built — hell  is  prepared  for 
the  wicked.  2.  There  arc  those  already  in  chains, 
and  stand  boimd  over  to  the  judgment  of  that  day, 
that  are,  as  to  creation,  higher  and  greater  than 
men,  -lo  wit,  the  angels  that  sinned.  2  Pe.  ii.  4.  Let 
sinners,  then,  look  to  themselves.  3.  The  Judge 
is  prepared  and  appointed,  and  it  hath  fallen  out 
to  be  HE  that  thou  hast  refused  to  come  to  God 
by ;  and  that  predicts  no  good  to  thee ;  for  then 
will  he  say  of  all  such,  '  Those  mine  enemies,  which 
would  not  that  I  should  reign  over  them,  bring 
hither,  and  slay  them  before  me. '  Lu.  xis.  27. 

But  what  a  surprise  will  it  be  to  them  that  now 
have  come  to  God  by  Christ  to  see  themselves  in 
heaven  indeed,  saved  indeed,  and  possessed  of  ever- 
lasting life  indeed.  For  alas  !  what  is  faith  to 
possession  ?  Faith  that  is  mixed  with  many  fears, 
that  is  opposed  with  many  assaults,  and  that  seems 
sometimes  to  be  quite  extuiguishcd  ;  I  say,  what 
is  that  to  a  seeing  of  myself  in  heaven  ?  Hence 
it  is  said,  that  he  shall  then  come  to  be  admired 
in  them  that  now  believe,  because  they  did  here 
believe  the  testimony ;  then  they  shall  admire  that 
it  was  their  lot  to  believe  when  they  were  in  the 
world.  2  Xh.  i.  10.  They  shall  also  admire  to  think, 
to  sec,  and  behold,  what  believing  has  brought 
them  to,  while  the  rest,  for  refusing  to  come  to 
God  by  Christ,  drink  their  tears  mixed  with  burn- 
ing brimstone. 

Repentance  will  not  be  found  in  heaven  among 
them  that  come  to  God  by  Christ  ;  no,  hell  is  the 


CHRIST  A   CO:tIPLETE   SAVIOUR. 


231 


place  of  untimely  repentance;  it  is  there  -where 
the  tears  will  be  mixed  -with  gnashing  of  teeth, 
while  they  consider  how  mad,  and  worse,  they 
were  in  not  coming  to  God  by  Jesus  Christ. 

Then  will  their  hearts  and  mouths  he  full  of, 
'  Lord,  Lord,  open  mito  us.'  But  the  answer  will 
be,  Ye  shut  me  out  of  doors ;  '  I  was  a  stranger, 
and  ye  took  me  not  in  ;'  besides,  you  refused  to 
come  to  my  Father  by  me,  wherefore  now  you 
must  go  from  my  Father  by  me.  Mat.  xxv. 

They  that  will  not  be  saved  by  Christ,  must  be 
damned  by  Christ  ;  no  man  can  escape  one  of  the 
two.  Refuse  the  first  they  may,  but  shun  the 
second  they  cannot.  And  now  they  that  would 
not  come  unto  God  by  Christ  will  have  leisure  and 
time  enough,  if  I  may  call  it  time,  to  consider  what 
they  have  done  in  refusing  to  come  to  God  by 
Christ.  Now  they  will  meditate  Avarmly  on  this 
thing,  now  their  thoughts  will  be  burning  hot 
about  it,  and  it  is  too  late,  will  be,  in  each  thought, 
such  a  sting,  that,  like  a  bow  of  steel,  it  Avill  con- 
tinually strike  him  through, 

Now  they  will  bless  those  whom  formerly  they 
have  despised,  and  commend  those  they  once  con- 
temned. Now  would  the  rich  man  willingly  change 
places  with  poor  Lazarus,  though  he  preferred  his 
own  condition  before  his  in  the  world.  The  day 
of  judgment  will  bring  the  worst  to  rights  in  their 
opinions ;  they  will  not  be  capable  of  misappre- 
hending any  more.  They  will  never  after  that 
day  put  bitter  for  sweet,  or  darkness  for  light,  or 
evil  for  good  any  more.  Their  madness  will  now 
be  gone.  Hell  will  be  the  unbeliever's  bedlam 
house,  and  there  God  will  tame  them  as  to  all 
those  bedlam  tricks  and  pranks  which  they  played 
in  this  world,  but  not  at  all  to  their  profit  nor  ad- 
vantage ;  the  gulf  that  God  has  placed  and  fixed 
betwixt  heaven  and  hell  Avill  spoil  all  as  to  that. 

Lu.  xvi.  23—26. 

But  what  a  joy  will  it  be  to  the  truly  godly  to 
think  now  that  they  are  come  to  God  by  Christ ! 
It  was  their  mercy  to  begin  to  come,  it  was  their 
happiness  that  they  continued  coming ;  but  it  is 
their  glory  that  they  .ire  comCj  that  they  are  come 
to  God  by  Christ.  To  God!  why,  he  is  all!  all 
that  is  good,  essentially  good,  and  eternally  good. 
To  God!  the  infinite  ocean  of  good.  To  God,  in 
friendly-wise,  by  the  means  of  reconciliation ;  for 
the  other  now  will  be  come  to  him  to  receive  his 
anger,  because  they  come  not  to  him  by  Jesus 
Christ.  Oh!  that  I  could  imagine;  oh!  that  I 
could  think,  that  1  might  write  more  cff"ectually  to 
thee  of  the  happy  estate  of  them  that  come  to  God 
by  Christ. 

But  thus  have  I  passed  through  the  three  former 
things,  namely,  1.  That  of  the  intercession  of 
Christ.  2.  That  of  the  benefit  of  intercession. 
3.  That  of  the  persons  that  are  interested  in  this 
intercession.     Wherefore  now  I  come  to  the 


[IV.  EVERT  SLVCEnE  COilEU  CERTAIN  OF  SALVATIOX.] 

Fourth  and  last  head,  and  that  is,  to  snow  you 

THE  CERTAINTY   OF   THEIR   REAPIXG  THE  BEXEFIT   OF 

HIS  INTERCESSION.  '  Wherefore  he  is  able  also  to 
save  them  to  the  uttermost  that  come  unto  God  by 
him,  seeing  he  ever  livcth  to  make  intercession  for 
them.' 

[Christ  ever  llvinj  is  the  safety  of  comers.'] 

The  certainty  of  their  reaping  the  benefit  of 
being  saved  that  come  unto  God  by  Christ  is  thus 
expressed:  ♦  Seeing  he  ever  livcth  to  make  inter- 
cession for  them.'  The  intercession  of  Christ, 
and  the  lastingness  of  it,  is  a  sure  token  of  the 
salvation  of  them  that  come  imto  God  by  him. 

Of  his  intercession,  what  it  is,  and  for  whom,  we 
have  spoken  already ;  of  the  success  and  preval- 
ency  of  it,  we  have  also  spoken  before ;  but  the 
reason  of  its  suceessfulness  of  that  we  are  to  speak 
now.  And  that  reason,  as  the  apostle  sug^-est- 
eth,  lies  in  the  continuance  of  it,  '  Seeing  he  ever 
liveth  to  make  intercession,'  The  apostle  also 
makes  very  much  of  the  continuation  of  the  priest- 
hood of  Christ  in  other  places  of  this  epistle :  he 
abides  a  priest  continually,  '  Thou  art  a  priest  for 
ever.'  He  'hath  an  unchangeable  priesthood.' 
He.  vii.  3, 17,  21,  21.  And  here  he  '  ever  liveth  to  make 
intercession.' 

Now,  by  the  text  is  showed  the  reason  why  ho 
so  continually  harpeth  upon  the  durableness  of  it, 
namel}',  for  that  by  the  unchangeableness  of  this 
priesthood  we  are  saved;  nay,  saved  demonstra- 
tively, apparently ;  it  is  evident  we  are.  '  He  is 
also  able  to  save  them  to  the  uttermost  that  come 
imto  God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them.'     For, 

First,  The  durableness  of  his  intercession  proves 
that  the  covenant  in  which  those  who  come  to  God 
by  him  are  concerned  and  wrapt  up  is  not  shaken, 
broken,  or  made  invalid  by  aU  their  weaknesses 
and  infirmities. 

Christ  is  a  priest  according  to  covenant,  and  in 
all  his  acts  of  mediation  he  has  regard  to  that 
covenant;  so  long  as  that  covenant  abides  in  its 
strength,  so  long  Christ's  intercession  is  of  worth. 
Hence,  when  God  cast  the  old  high  priest  out  of 
doors,  he  renders  this  reason  for  his  so  doing: 
'Because  they  continued  not  in  my  covenant;' 
that  is,  neither  priests  nor  people.  Therefore 
were  they  cast  out  of  the  priesthood,  and  the  people 
pulled  down  as  to  a  church  state.  lie.  vii.  6-9.  Now, 
the  covenant  by  which  Christ  acteth,  as  a  priest, 
so  far  as  we  are  concerned  therein,  he  also  himself 
acteth  our  part,  being,  mdced,  the  Head  and  Medi- 
ator of  the  body;  wherefore,  God  doth  not  count 
that  the  covenant  is  broken,  though  we  sin,  if 
Christ  Jesus  our  Lord  is  found  to  do  by  it  what 


SS2 


CHRIST   A   COMPLETE   SAVIOUR. 


by  Ifiw  is  required  of  us.  Therefore  lie  saith,  '  If 
his  chiklrcn  break  ray  law,  and  keep  not  my  com- 
-jiandnicnts,  I  will  visit  their  sins  with  a  rod,'  Arc. 
But  tlieir  sins  shall  not  shake  my  covenant  with 
my  Beloved,  nor  cause  that  I  for  ever  should  re- 
iect  them.  *  My  covenant  will  I  not  break,  nor 
alter  the  thing  that  is  gone  out  of  my  lips.  His 
seed  will  I  make  to  endure  for  ever,  his  seed  shall 
endure  for  ever.'  Ps.  ixxxix.  30— 3G.  Hence,  it  is  clear 
that  the  covenant  stands  good  to  us  as  long  as 
Christ  stands  good  to  God,  or  before  his  face ;  for 
he  is  not  only  our  Mediator  by  covenant,  but  he 
himself  is  our  conditions  to  God-ward ;  therefore 
he  is  said  to  be  *  a  covenant  of  the  people,'  or  that 
which  the  holy  God,  by  law,  required  of  us.  is.  xUi.  c. 
Hence,  again,  he  is  said  to  be  our  justice  or  righ- 
teousness ;  to  wit,  which  answereth  to  what  is 
required  of  us  by  the  law.  He  is  made  unto  us 
of  God  so,  and  in  our  room  and  in  our  stead  pre- 
senteth  himself  to  God.  So,  then,  if  any  ask  me 
by  what  Christ's  priesthood  is  continued,  I  answer, 
by  covenant ;  for  that  the  covenant  by  which  he 
is  made  priest  abideth  of  full  force.  If  any  ask 
whether  the  church  is  concerned  in  that  covenant, 

1  answer,  yes ;  yet  so  as  that  all  points  and  parts 
thereof,  that  concern  life  and  death  everlasting,  is 
laid  upon  his  shoulders,  and  he  alone  is  the  doer 
of  it.  He  is  the  Lord  our  righteousness,  and  he 
is  the  Saviour  of  the  body,  so  that  omj  sins  break 
not  the  covenant;  but  them*  notwithstanding, 
God's  covenant  stands  fast  with  him,  with  him  for 
evermore.  And  good  reason,  if  no  fault  can  be 
found  with  Christ,  who  is  the  person  that  did  strike 
hands  with  his  Father  upon  our  account  and  for  us; 
to  wit,  to  do  what  was  meet  should  be  found  upon 
us  when  we  came  to  appear  before  God  by  him. 

And  that  God  himself  doth  so  understand  this 
matter  is  evident ;  because  he  also,  by  his  own  act, 
giveth  and  imputeth  to  us  that  good  that  we  never 
did,  that  righteousness  which  we  never  wrought 
out ;  yea,  and  for  the  sake  of  that  transmitteth  our 
sins  unto  Christ,  as  to  one  that  had  not  only  well 
satisfied  for  them,  but  could  carry  them  so  far, 
both  from  us  and  from  God,  that  they  should  never 
again  come  to  be  charged  on  the  committers,  to 
death  and  damnation.  Uo.  iv.  1-5.  The  Scriptures 
are  so  plentiful  for  this,  that  he  must  be  a  Turk, 
or  a  Jew,  or  an  atheist  that  denies  it.  Besides, 
God's  commanding  that  men  should  believe  in  his 
Son  unto  righteousness  well  enough  proveth  this 
thing,  and  the  reason  of  this  command  doth  prove 
it  with  an  over  and  above ;  to  wit,  '  For  he  hath 
made  him  to  he  sin  for  us,  who  knew  no  sin ;  that  we 
might  be  made  the  righteousness  of  God  in  him.' 

2  Co.  V.  19-21.     Hence  comes  out  that  proclamation 

*  'ITiem.'  As  Christ  is  the  Saviour  of  both  body  and  soul, 
notwithstanding  the  sins  of  the  body,  they  break  not  the 
covenant;  because  it  is  God's  covenant,  and  stands  fust  in 
Christ  for  evermore. — Ed. 


from  God,  at  the  rising  again  of  Christ  from  the 
dead :  '  Be  it  known  unto  you,  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto 
you  the  forgiveness  of  sins  ;  and  by  him  all  that 
believe  are  justified  from  all  things,  from  which  yc 
could  not  be  justified  by  the  law  of  Moses.'  Ac.  liii. 

3S,  39. 

If  this  be  so,  as  indeed  it  is,  then  here  lieth  a 
great  deal  of  this  conclusion,  '  he  ever  liveth  to 
make  intercession,'  and  of  the  demonstration  of 
the  certain  salvation  of  him  that  cometh  to  God  by 
him,  '  seeing  he  ever  liveth  to  make  intercession 
for  them.'  For  if  Christ  Jesus  is  a  priest  by  cove- 
nant, and  so  abides  as  the  covenant  abides,  and  if, 
since  the  covenant  is  everlasting,  his  priesthood  is 
unchangeable,  then  the  man  that  cometh  to  God 
by  him  must  needs  be  certainly  saved ;  for  if  the 
covenant,  the  covenant  of  salvation,  is  not  broken, 
none  can  show  a  i-eason  Avhy  he  that  comes  to 
Christ  should  be  damned,  or  why  the  priesthood 
of  Jesus  Christ  should  cease.  Hence,  after  the 
apostle  had  spoken  of  the  excellency  of  his  person 
and  priesthood,  he  then  shows  that  the  benefit  of 
the  covenant  of  God  remaineth  with  us,  namely, 
that  grace  should  be  communicated  unto  us  for  his 
priesthood's  sake,  and  that  our  sins  and  iniquities 
God  would  remember  no  more.  He.  viii.  10—12 ;  x.  16— 22. 
Now,  as  I  also  have  already  hinted,  if  this  cove- 
nant, of  which  the  Lord  Jesus  is  Mediator  and 
High  Priest,  has  in  the  bowels  of  it,  not  only  grace 
and  remission  of  sins,  but  a  promise  that  we  shall 
be  partakers  thereof,  through  the  blood  of  his 
priesthood,  for  so  it  comes  to  us  ;  then,  M'hy  should 
not  we  have  boldness,  not  only  to  come  to  God  by 
him,  but  to  enter  also  '  into  the  holiest  by  tho 
blood  of  Jesus,  by  that  new  and  living  way,'  <fec. 

Second,  But,  further,  this  priesthood,  as  to  the 
unchangeiibleness  of  it,  is  confirmed  unto  him 
'  with  an  oath,  by  him  that  said  unto  him,  the 
Lord  sware,  and  will  not  repent.  Thou  «?'i  a 
priest  for  ever. '  This  oath  seems  to  me  to  be  for 
the  confirmation  of  the  covenant,  as  it  is  "worded 
before  by  Paul  to  the  Galatians,  Ga.  iii.  15-17,  when 
he  speaks  of  it  with  respect  to  that  establishment 
that  it  also  had  on  Christ's  part  by  the  sacrifice 
which  he  oftered  to  God  for  us ;  yea,  he  then 
speaks  of  the  mutual  confirmation  of  it  both  by 
the  Father  and  the  Son.  Now,  I  say,  since,  by 
this  covenant  he  stands  and  abides  a  Priest,  and 
since  '  the  Lord  sware,  and  will  not  repent,  saying. 
Thou  art  a  priest  for  ever,'  we  are  still  further  con- 
firmed in  the  certain  salvation  of  him  that  cometh 
to  God  by  Christ. 

The  Lord,  by  swearing,  confirmeth  to  Christ, 
and  so  to  us  in  him,  the  immutability  of  his  coun- 
sel. He.  vi.  iG-18,  and  that  he  is  utterly  unchangeable 
in  his  resolutions  '  to  save  them  to  the  uttermost 
that  come  to  God  by  Christ.'  And  this  also  shows 
that  this  covenant,  and  so  the  promise  of  remission 


CHRIST  A  co:mplete  saviour. 


233 


of  sins,  13  steadfast  and  unmovable.  And  it  is 
worth  your  noting  the  manner  and  nature  of  this 
oath,  '  The  Lord  sware,  and  will  not  repent.'  It 
is  as  much  as  to  say,  What  I  have  now  sworn  I 
hind  me  for  ever  to  stand  to,  or,  I  determine  never 
to  revoke ;  and  that  is,  *  That  thou  art  a  priest  for 
ever.'  Now,  as  was  said  before,  since  his  priest- 
hood stands  by  covenant,  and  this  covenant  of  his 
priesthood  is  confirmed  by  this  oath,  it  cannot  be 
but  that  he  that  comes  by  him  to  God  must  be  ac- 
cepted of  him ;  for  should  such  a  one  be  rejected, 
it  must  be  either  for  the  greatness  of  his  sins,  or 
for  want  of  merit  in  the  sacrifice  he  presented  and 
urged,  as  to  the  merit  of  it,  before  the  mercy- 
seat.  But  let  the  reason  specified  be  what  it  will, 
the  consequence  falls  harder  upon  the  sacrifice  of 
Christ  than  it  can  do  anywhere  else,  and  so  also 
upon  the  covenant,  and  at  last  upon  God  himself, 
who  has  sworn,  and  will  not  repent,  that  he  is  a 
Priest  for  ever.  I  thus  discourse,  to  show  you 
•what  dangerous  conclusions  follow  from  a  conceit 
that  some  that  come  to  God  by  Christ  shall  not 
be  saved,  though  *  he  ever  hvcth  to  make  inter- 
cession for  them.'  And  this  I  have  further  to 
say,  that  the  Lord's  swearing,  since  the  manner 
of  the  oath  is  such  as  it  is,  and  that  it  also  tended 
to  establish  to  Christ  his  priestho'od  to  be  unchange- 
able, it  declareth  that,  as  to  the  excellency  of  his 
sacrifice,  he  is  etex-nally  satisfied  in  the  goodness 
and  merit  of  it ;  and  that  he  will  never  deny  him 
anything  that  he  shall  ask  for  at  his  hands  for  his 
sufferings'  sake.  For  this  oath  doth  not  only 
show  God's  firm  resolution  to  keep  his  part  of  the 
covenant,  in  giving  to  Christ  that  which  was  cove- 
nanted for  by  him,  but  it  declareth  that,  in  the 
judgment  of  God,  Christ's  blood  is  able  to  save 
any  sinner,  and  that  he  will  never  put  stop  nor 
check  to  his  intercession,  how  great  soever  the 
sinners  be  that  at  any  time  he  shall  intercede  for ; 
so  that  the  demonstration  is  clearer  and  clearer, 
'  He  is  able  to  save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he  ever  llveth  to 
make  intercession  for  them.' 

TJiird,  This  unchangcablcness  of  the  priesthood 
of  Christ  dependeth  also  upon  his  own  life:  '  This 
man,  because  he  continueth  ever,  hath  an  un- 
changeable priesthood.' He.  vii.  24.  Now  although, 
perhaps,  at  first  much  may  not  appear  in  this  text, 
yet  the  words  that  we  are  upon  take  their  ground 
from  them.  '  This  vian,  because  he  continueth 
ever,  hath  an  unchangeable  priesthood :  wherefore 
he  is  able  also  ' — that  is,  by  his  unchangeable 
priesthood — '  to  save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he  ever  livcth  to 
make  intercession  for  them.' 

The  life  of  Christ,  then,  is  a  ground  of  the  last- 
ingncss  of  his  priesthood,  and  so  a  ground  of  the 
salvation  of  them  that  come  unto  God  by  him: 
♦  We  shall  be  saved  by  his  life.'  Ro.  v.  lo.     Whcrc- 

VOL.  I. 


fore,  in  another  place,  this  his  life  is  spoken  of 
with  great  emphasis — the  power  of  an  endless  life. 
*  lie  is  made  (a  priest),  not  after  the  law  of  a 
carnal  commandment,  but  after  the  power  of  an 
endless  life. '  He.  vii.  ig.  An  endless  life  is,  then,  a 
powerful  thing;  and  indeed  two  things  are  very 
considerable  in  it — I,  Tliat  it  is  above  death,  and 
so  above  him  that  hath  the  power  of  death,  tho 
devil.  2.  In  that  it  capacitates  him  to  be  the  last 
in  his  own  cause,  and  so  to  have  the  casting  voice. 

1 .  We  will  speak  to  the  first,  and  for  the  better 
setting  of  it  forth  we  will  show  what  hfc  it  is  of 
which  the  apostle  here  speaks ;  and  then  how,  as 
to  life,  it  comes  to  be  so  advantageous,  both  with 
respect  to  his  office  of  priesthood  and  us. 

What  life  is  it  that  is  thus  the  ground  of  his 
priesthood  ?  It  is  a  life  taken,  his  own  life  rescued 
from  the  power  of  the  grave ;  a  life  that  we  had 
forfeited,  he  being  our  surety ;  and  a  hfe  that  he 
recovered  again,  he  being  the  Captain  of  our  sal- 
vation :  I  lay  down  my  life  that  I  may  take  it 
again :  '  this  commandment  have  I  received  of  my 
Father.'  Jn.  x.  is.  It  is  a  life,  then,  that  was  once 
laid  down  as  the  price  of  man's  redemption,  and  a 
life  won,  gained,  taken,  or  recovered  again,  as  the 
token  or  true  effect  of  the  completing,  by  so  dying, 
that  redemption ;  wherefore  it  is  said  again,  *  In 
that  he  died,  he  died  unto  sin  once:  but  in  that 
he  liveth,  he  liveth  imto  God.'  Ro.  vi.  lo.  lie  livcth 
as  having  pleased  God  by  dying  for  our  sins,  as 
having  merited  his  life  by  dying  for  our  sins.  Now 
if  this  life  of  his  is  a  life  merited  and  won  by  virtue 
of  the  death  that  he  died,  as  Ac.  ii.  2-i  doth  clearly 
manifest ;  and  if  this  life  is  the  ground  of  the  un- 
changeablencss  of  this  part  of  his  priesthood,  as 
we  see  it  is,  then  it  follows  that  this  second  part 
of  his  priesthood,  which  is  called  here  interces.sion, 
is  grounded  upon  the  demonstrations  of  the  virtue 
of  his  sacrifice,  Avhich  is  his  life  taken  to  live 
again ;  so,  then,  he  holds  this  part  of  his  priest- 
hood, not  by  virtue  of  a  carnal  commandment,  but 
by  the  power  of  an  endless  life ;  but  by  the  power 
of  a  life  rescued  from  death,  and  eternally  exalted 
above  all  that  any  ways  would  yet  assault  it ;  for 
'  Christ  being  raised  from  the  dead,  dieth  no  more ; 
death  hath  no  more  dominion  over  him.'  Ro.  vi.  9. 
Hence  Christ  brings  in  his  life,  the  life  that  he 
won  to  himself  by  his  death,  to  comfort  John 
withal  when  he  fainted  under  the  view  of  that 
overcoming  glory  that  he  saw  upon  Christ  in  his 
vision  of  him  at  Patmos :  '  And  he  laid  his  right 
hand  upon  me,'  said  he,  'saying  unto  me.  Fear 
not;  I  am  the  first  and  the  last:  I  am  lie  that 
liveth  and  was  dead,  and,  behold,  I  am  alive  for 
evermore.  Amen.' Re.  i.  17,  is.  Why  should  Christ 
bring  in  his  life  to  comfort  John,  if  it  was  not  a 
life  advantageous  to  him  ?  But  the  advantagcous- 
ness  of  it  doth  lie  not  merely  in  the  being  of  hfe, 
but  in  that  it  was  a  life  laid  down  for  his  sins,  and 
■i.  G 


234 


CHRIST  A   CO:*IPLETE   SAVIOLR. 


a  life  taken  up  n{?ain  for  liis  justification ;  a  life 
lost  to  ransom  him,  and  a  life  won  to  save  liim; 
as  also  tlie  text  affirmctli,  sajiug,  '  He  is  aLle  to 
save  to  the  \ittermost  them  that  come  unto  God 
by  him,  seeing  he  ever  liveth  to  make  intercession 
for  them.' 

Again ;  it  is  yet  more  manifest  that  Christ  re- 
ceiving of  his  life  again  was  the  death  and  destruc- 
tion of  the  enemy  of  his  people ;  and  to  manifest 
that  it  was  so,  therefore  he  adds  (after  he  had  said, 
'And,  behold,  I  am  alive  for  evermore.  Amen'), 
'And  I  have  the  keys  of  hell  and  of  death.'  I 
have  the  power  over  them  ;  I  have  them  under  me ; 
I  tread  them  down  by  being  a  victor,  a  conqueror, 
and  one  that  has  got  the  dominion  of  life  (for  he 
now  is  the  Prince  of  life),  one  that  lives  for  ever- 
more. Amen.  Hence  it  is  said  again.  He  '  hath 
abolished  death,  and  brought  life  and  immortality 
to  liglit  through  the  gospel.' 2  Ti.  i.  lo.  He  hath 
abolished  death  by  his  death  (by  death  he  destroyed 
him  that  had  the  power  of  death,  that  is,  the  devil), 
and  brought  life  (a  very  emphatical  expression) ; 
and  brought  it  from  whence  ?  From  God,  who 
raised  him  from  the  dead ;  and  brought  it  to  light, 
to  our  view  and  sight,  by  the  Avord  of  the  truth  of 
the  gospel. 

So,  then,  the  life  that  he  now  hath  is  a  life  once 
laid  down  as  the  price  of  our  redemption ;  a  life 
obtained  and  taken  to  him  again  as  the  effect  of 
the  merit  that  was  in  the  laying  down  thereof;  a 
life  by  the  virtue  of  which  death,  and  sin,  and  the 
curse  is  overcome ;  and  so  a  life  that  is  above  them 
for  ever.  This  is  the  life  that  he  liveth — to  wit, 
this  meriting,  purchasing,  victorious  life — and  that 
he  improveth  while  he  ever  so  lives  to  make  inter- 
cession for  us. 

This  life,  then,  is  a  continual  plea  and  argument 
with  God  for  them  that  come  to  him  by  Christ, 
should  he  make  no  other  intercession,  but  only 
show  to  God  that  he  liveth ;  because  his  thus  living 
saith,  that  he  has  satisfied  for  the  sins  of  them 
that  come  unto  God  by  him.  It  testifies,  more- 
over, that  those — to  wit,  death,  the  grave,  and  hell 
— are  overcome  by  him  for  them ;  because  indeed 
he  liveth,  and  hath  their  keys.  But  now,  add  to 
life,  to  a  life  meritorious,  intercession,  or  an  urging 
of  this  meritorious  life  by  way  of  prayer  for  his, 
and  against  all  those  that  seek  to  destroy  them, 
since  they  themselves  also  have  been  already  over- 
come by  his  death,  and  what  an  encouraging  con- 
sideration is  here  for  all  tliem  tiiat  come  to  God 
by  him,  to  hope  for  life  eternal.      But, 

2.  Let  us  speak  a  word  to  the  second  head — 
namely,  for  that  his  living  fur  ever  capacitates  him 
to  be  the  last  in  his  own  cause,  and  to  have  the 
casting  voice,  and  that  is  an  advantage  next  to 
what  is  chiefcst. 

His  cause ;  what  is  his  cause  ?  but  that  the 
death  that  he  died  when  he  was  in  the  world  was 


and  is  of  merit  sufficient  to  secure  all  those  from 
hell,  or,  as  the  text  has  it,  to  save  them  that  come 
unto  God  by  him,  to  save  them  to  tlie  uttermost. 
Now,  if  this  cause  be  faulty,  why  doth  he  live  ? 
yea,  he  liveth  by  the  power  of  God,  by  the  power 
of  God  towards  us  ;  or  with  a  respect  to  our  wel- 
fare, for  he  liveth  to  make  intercession,  interces- 
sion against  Satan  our  accuser,  for  us.  2  Co.  sUi.  4. 
Besides,  he  liveth  before  God,  and  to  God,  and 
that  after  he  had  given  his  life  a  ransom  for  us. 
What  can  follow  more  clearly  from  this,  but  that 
amends  were  made  by  him  for  those  souls  for 
whose  sins  he  suS'ered  upon  the  tree  ?  Wherefore, 
since  his  Father  has  given  him  his  life  and  favour, 
and  that  after  he  died  for  our  sins,  it  cannot  be 
thought  but  that  the  life  he  now  liveth,  is  a  life 
that  he  received  as  the  effect  of  the  merit  of  his 
passion  for  us. 

God  is  just,  and  yet  Christ  liveth,  and  yet  Christ 
liveth  in  heaven !  God  is  just,  and  yet  Christ  our 
passover  liveth  there,  do  what  our  foes  can  to  the 
contrary ! 

And  this  note,  by  the  way,  that  though  the 
design  of  Satan  against  us,  in  his  labouring  con- 
tinually to  accuse  us  to  God,  and  to  prevail  against 
our  salvation,  seems  to  tenninate  here,  yet  indeed 
it  is  also  laid  against  the  very  life  of  Christ,  and 
that  his  priesthood  might  be  utterly  overthrown ; 
and,  in  conclusion,  that  God  also  might  be  found 
unjust  in  receiving  of  such  Avhose  sins  have  not 
been  satisfied  for,  and  so  whose  souls  are  yet  under 
the  power  of  the  devil.  For  he  that  objects  against 
him  for  whom  Christ  intercedes,  objects  against 
Christ  and  his  merits  ;  and  he  that  objects  against 
Christ's  intercession,  objects  against  God,  who  has 
made  him  a  priest  for  ever.  Behold  you,  there- 
fore, how  the  cause  of  God,  of  Christ,  and  of  the 
souls  that  come  to  God  by  him  are  interwoven ; 
they  are  all  wrapt  up  in  one  bottom.  Mischief 
one,  and  you  mischief  all;  overthrow  that  soul, 
and  you  overthrow  his  intercessor ;  and  overthrow 
him,  and  you  overthrow  even  him  that  made  liim 
a  priest  for  ever.  For  the  text  is  without  restric- 
tion :  '  lie  is  able  to  save  to  the  uttermost  them 
that  come  unto  God  by  him.'  He  saith  not,  now 
and  then  one,  or  sinners  of  an  inferior  rank  in  sin, 
but  them  that  come  to  God  by  him,  how  great 
soever  their  transgressions  are,  as  is  clear  in  that 
it  addeth  this  clause,  'to  the  uttermost.'  'He  is 
able  to  save  them  to  the  uttermost.'  But  if  he 
were  not,  Avhy  did  the  King  send,  yea,  come  and 
loose  him,  and  let  him  go  free ;  yea,  admit  him 
into  his  presence ;  yea,  make  him  Lord  over  aU 
his  people,  and  deliver  all  things  into  his  hand  ? 

But  he  liveth,  he  ever  liveth,  and  is  admitted  to 
make  intercession,  yea,  is  ordained  of  God  so  to 
do ;  therefore  he  is  '  able  to  save  to  the  uttermost 
them  that  come  unto  God  by  him.'  This,  there- 
fore, that  he  liveth,  seeing  he  liveth  to  God  and 


CHRIST  A   COj\IPLETE    SAVIOUR. 


235 


Ills  judgment,  and  In  justice  is  made  so  to  do,  it  is 
chiefly  with  reference  to  his  life  as  Mediator  for 
their  sakes  for  whom  he  makes  intercession.  lie 
livcth  to  make  intercession.  And  in  that  it  is  said 
lie  livetli  ever,  what  is  it  but  that  he  must  live, 
and  outlive  all  his  enemies ;  for  he  must  live,  yea, 
reign,  till  all  his  enemies  are  put  under  his  feet. 
1  Co.  XV.  25.  Yea,  his  very  intercessions  must  live 
till  they  are  all  dead  and  gone.  For  the  devil  and 
sin  must  not  live  for  ever,  not  for  ever  to  accuse. 
Time  is  coming  when  due  course  of  law  will  have 
an  end,  and  all  cavillers  will  he  cast  over  the  bar. 
But  then  and  after  that,  Christ  our  high  priest 
shall  live,  and  so  shall  his  intercessions ;  yea,  and 
also  all  them  for  whom  he  makes  intercession, 
seeing  they  come  unto  God  by  him. 

Now  if  he  lives,  and  outlives  all,  and  if  his  in- 
tercession has  the  casting  voice,  since  also  he 
pleadeth  in  his  prayers  a  sufficient  merit  before  a 
just  God,  against  a  lying,  malicious,  clamorous, 
and  envious  adversary,  he  must  needs  carry  the 
cause,  the  cause  for  himself  and  his  people,  to  the 
glory  of  God  and  their  salvation.  So,  then,  his 
life  and  intercession  must  prevail,  there  can  be  no 
withstanding  of  it.  Is  not  this,  then,  a  demon- 
stration clear  as  the  sun,  that  they  that  come  to 
God  by  him  shall  be  saved,  seeing  he  ever  liveth 
to  make  intercession  for  them  ? 

Fourth,  Tlie  duration  of  Christ's  intercession,  as 
it  is  grounded  upon  a  covenant  betwixt  God  and 
him,  xipon  an  oath  also,  and  upon  his  life,  so  it  is 
grounded  upon  the  validity  of  his  merits.  This 
has  been  promiscuously  touched  before,  but  since  it 
is  an  essential  to  the  lastingness  of  his  intercession, 
it  will  be  to  the  purpose  to  lay  it  down  by  itself. 

Intercession,  then,  I  mean  Christ's  intercession, 
is,  that  those  for  Avhoni  he  died  with  full  intention 
to  save  them,  might  be  brought  into  that  inherit- 
ance which  he  hath  purchased  for  them.  Now, 
then,  his  intercession  must,  as  to  length  and 
breadth,  reach  no  further  than  his  merits,  for  he 
may  not  pray  for  those  for  whom  he  died  not. 
Indeed,  if  we  take  in  the  utmost  extent  of  his 
death,  then  we  must  beware,  for  his  death  is  suf- 
ficient to  save  the  whole  world.  But  his  interces- 
sions are  kept  within  a  narrower  compass.  The 
altar  of  burnt-offerings  was  a  great  deal  bigger 
than  the  altar  of  incense,  which  was  a  figure  of 

Christ's  intercession.  Ex.  xxvii.  l ;  xxx.  l.  Ke.  viii.  3.     But 

this,  I  say,  his  intercession  is  for  those  for  whom 
he  died  with  full  intention  to  save  tlicm;  Avherefore 
it  must  be  grounded  upon  the  validity  of  his  suf- 
ferings. And,  indeed,  his  intercession  is  nothing- 
else,  that  I  know  of,  but  a  presenting  of  what  he 
did  in  the  world  for  us  unto  God,  and  pressing  the 
value  of  it  for  our  salvation.  The  blood  of  sprink- 
ling is  that  which  speaketh  meritoriously,  lie.  xii.  ii; 
it  is  by  the  value  of  that  that  God  measurctli  out 
and  giveth  unto  us  grace  and  life  eternal  j  where- 


fore Christ's  intercessions  also  must  be  ordered 
and  governed  by  merit :  '  By  his  own  blood  he 
entered  into  the  holy  place,  having  (before  by  it) 
obtained  eternal  redemption  for  us,'  for  our  souls. 

He.  ix.  12. 

Now,  if  by  blood  he  entered  in  thither,  by  blood 
he  must  also  make  intercession  there.  His  blood 
made  way  for  his  entrance  thither,  his  blood  must 
make  way  for  our  entrance  thither.  Though  liere, 
again,  we  must  beware;  for  his  blood  did  make 
way  for  him  as  Priest  to  intercede ;  his  blood  makes 
way  for  us,  as  for  those  redeemed  by  it,  that  wo 
might  be  saved.  Tliis,  then,  shows  sufficiently  the 
worth  of  the  blood  of  Christ,  even  liis  ever  living 
to  make  intercession  for  us ;  for  the  merit  of  his 
blood  lasts  all  tlie  while  that  he  doth,  and  for  all 
them  for  whom  he  ever  liveth  to  make  intercession. 
Oh,  precious  blood !   oh,  lasting  merit ! 

Blood  must  be  pleaded  in  Christ's  intercession, 
because  of  justice,  and  to  stop  the  mouth  of  the 
enemy,  and  also  to  encourage  us  to  come  to  God 
by  hiai.  Justice,  siuco  that  is  of  the  essence  of 
God,  must  concur  in  the  salvation  of  the  sinner; 
but  how  can  that  be,  since  it  is  said  at  first,  '  In 
the  day  thou  eatest  thereof,  thou  shalt  surely  die, ' 
unless  a  plenai'y*  satisfaction  be  made  for  sin  to 
the  pleasing  of  the  mighty  God.  The  enemy  also 
would  else  never  let  go  his  objecting  against  our 
salvation.  But  now  God  has  declared  that  our 
salvation  is  grounded  on  justice,  because  merited 
by  blood.  And  though  God  needed  not  to  have 
given  his  Son  to  die  for  us  that  he  might  save  us, 
and  stop  the  mouth  of  the  devil  in  so  doing,  yet 
this  way  of  salvation  has  done  both,  and  so  it  is 
declared,  we  are  'justified  freely  by  his  grace, 
through  the  redemption  that  is  in  Christ  Jesus: 
whom  God  hath  set  forth  to  he  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteousness  for 
the  remission  of  sins  that  are  past  -  to  declare,  1 
say,  at  this  time  his  righteousness :  that  he  miglit 
be  just,  and  the  justifier  of  him  which  believeth  iu 
Jesus.'  Ro.  iii.  24,  25.  So,  then,  here  is  also  a  ground 
of  intercession,  even  the  blood  shed  for  us  before. 
And  that  you  may  see  it  yet  more  for  your  com- 
fort, God  did,  at  Christ's  resurrection,  to  show 
what  a  price  he  set  upon  his  blood,  bid  him  ask  of 
him  the  heathen,  and  he  would  give  him  the  utter- 
most parts  of  the  earth  for  his  possession,  rs.  u.  8. 
Ills  blood,  then,  has  value  enough  in  it  to  ground 
intercession  upon ;  yea,  there  is  more  worth  in  it 
than  Christ  will  plead  or  iujprove  for  men  by  way 
of  intercession.  I  do  not  at  all  doubt  but  that 
there  is  virtue  enough  in  the  blood  of  Christ, 
would  God  Almighty  so  apply  it,  to  save  the  souls 
of  the  whole  world.  But  it  is  the  blood  of  Christ, 
his  own  blood;  and  he  may  do  what  he  will  witli 
his  own.      It  is  also  the  blood  of  God,  and  he  also 


*  'Plcuarv;'  full,  perfect,  or  complete. — Eu. 


236 


CHRIST  A   COMPLETE   SAVIOUR. 


may  restrain  its  merits,  or  apply  it  as  he  sees  good. 
But  the  coming  soul,  he  shall  find  and  feel  the 
virtue  thereof,  even  the  soul  that  comes  to  God  by 
Chrisc ;  for  he  is  the  man  concerned  in  its  worth, 
and  he  ever  liveth  to  make  intercession  for  him. 
Now,  seeing  the  intercession  of  Christ  is  grounded 
upon  a  covenant,  an  oath,  a  life,  and  also  upon  the 
validity  of  his  merits,  it  must  of  necessity  be  pre- 
valent, and  so  drive  down  all  opposition  before  it. 
This,  therefore,  is  the  last  part  of  the  text,  and 
that  which  demonstrateth  that  he  that  comes  to 
Ood  by  Christ  shall  be  saved,  seeing  '  he  ever  liveth 
to  make  intercession  for  him.' 

I  have  now  done  what  I  intend  upon  this  subject 
when  I  have  drawn  a  few  inferences  from  this  also. 

{Inferences from  the  certainty  ofheneftfrom  Christ's 
Intercession.  ] 

First,  then,  hence  I  infer  that  iJte  souls  saved 
by  Christ  are  in  themselves  in  a  most  deplorable 
condition.  Oh,  what  ado,  as  I  may  say,  is  here 
before  one  sinner  can  be  eternally  saved  !  Christ 
must  die ;  but  that  is  not  all ;  the  Spirit  of  grace 
must  be  given  to  us;  but  that  is  not  all; — but 
Christ  must  also  ever  live  to  make  intercession  for 
us.  And  as  he  doth  this  for  all,  so  he  doth  it  for 
each  one.  He  interceded  for  me,  before  I  was 
born,  that  1  might  in  time,  at  the  set  time,  come 
into  being.  After  that,  he  also  made  intercession 
for  me,  that  I  might  be  kept  from  hell  in  the  time 
of  my  unregenerate  state,  until  the  time  of  my  call 
and  conversion.  Yet  again,  he  then  intercedes  that 
the  work  now  begun  in  my  soul  may  be  perfected, 
not  only  to  the  day  of  my  dissolution,  but  unto  the 
day  of  Christ;  that  is,  until  lie  comes  to  judgment, 
rh.  i.  6.  So  that,  as  he  began  to  save  me  before  I 
had  being,  so  he  will  go  on  to  save  me  when  I  am 
dead  and  gone,  and  will  never  leave  off  to  save  me 
until  he  has  set  me  before  bis  face  for  ever. 

Cut,  I  say,  what  a  deplorable  condition  has  our 
sin  put  us  into,  that  there  must  be  all  this  ado  to 
save  us.  Oh,  how  hardly  is  sin  got  out  of  the  soul 
when  once  it  is  in  I  Blood  takes  away  the  guilt ; 
inherent  grace  weakens  the  filth ;  but  the  grave  is 
the  place,  at  the  mouth  of  which,  sin,  as  to  the  being 
of  sin,  and  the  saved,  must  have  a  perfect  and  final 
j.arting,  is.  inviii.  lo.  Not  that  the  grave  of  itself 
is  of  a  sin-purging  quality,  but  God  will  follow 
Satan  home  to  his  own  door ;  for  the  grave  is  the 
door  or  gate  of  hell,  and  will  there,  where  the  devil 
thought  to  have  swallowed  us  up,  even  there  by 
the  power  of  his  mercy  make  us,  at  our  coming 
thence,  sliine  like  the  sun,  and  look  like  angels. 
Ciirist,  all  this  while,  ever  liveth  to  make  interces- 
Bion  for  us. 

Second,  Hence,  also,  I  infer  that  as  Satan  thovjiif 
^he  struck  home  at  first,  tvhen  he  polluted  our  nature, 
and  brought  our  souls  to  death,  so  he  is  marvellous 
loath  to  lose  us,  and  io  siij^cr  hie  lawful  captives 


now  to  escape  his  hands.     He  is  full  of  fire  against 
us,  full  of  the  fire  of  malice,  as  is  manifest — 

1.  Not  only  by  his  first  attempt  upon  our  first 
parents,  but  behold,  when  the  Deliverer  came  into 
the  world,  how  he  roared.  He  sought  his  death 
while  he  was  an  infant;  he  hated  him  in  his 
cradle  ;  he  persecuted  him  Avhile  he  was  but  a  bud 
and  blossom.  Mat.  it  When  he  was  come  to  riper 
years,  and  began  to  manifest  his  glory,  yet,  lest 
the  world  should  be  taken  with  him,  how  politicly 
did  this  old  serpent,  called  the  Devil  and  Satan, 
work  ?  He  possessed  people  that  he  had  a  devil, 
and  was  mad,  and  a  deceiver ;  that  he  wrought  his 
miracles  by  magic  art  and  by  the  devil ;  that  the 
prophets  spake  nothing  of  him,  and  that  he  sought 
to  overthrow  the  government  which  was  God's  ordi- 
nance. And,  not  being  contented  with  all  this, 
he  pursued  him  to  the  death,  and  could  never  rest 
until  he  had  spilt  his  blood  upon  the  ground  like 
water.  Yea,  so  insatiable  was  his  malice,  that  he 
set  the  soldiers  to  forge  lies  about  him  to  the  denial 
of  his  resurrection,  and  so  managed  that  matter 
that  what  they  said  has  become  a  stumblingblock 
to  the  Jews  to  this  very  day.  Jn.  x.  20 ;  -rii.  12.  Mat.  is. 

31.  Jn.  vii.  52.    Ln.  xxiii.  2.  Mat.  xiviii.  11—15. 

2.  When  he  was  ascended  to  God,  and  so  was 
out  of  his  reach,  yet  how  busily  went  he  about  to 
make  war  with  his  people.  Re.  iii.  Yea,  what  hor- 
rors and  terrors,  Avhat  troubles  and  temptations, 
has  God's  church  met  with  from  that  day  till  now! 
Nor  is  he  content  with  persecutions  and  general 
troubles ;  but  oh !  how  doth  he  haunt  the  spirits 
of  the  Christians  with  blasphemies  and  troubles, 
with  darkness  and  frightful  fears ;  sometimes  to 
their  distraction,  and  often  to  the  filling  the  church 
with  outcries. 

3.  Yet  his  malice  is  in  the  pursuit,  and  now  his 
boldness  will  try  what  it  can  do  with  God,  either 
to  tempt  him  to  reject  his  Son's  mediation,  or  to 
reject  them  that  come  to  God  by  him  for  mercy. 
And  this  is  one  cause  among  many  why  *  he  ever 
liveth  to  make  intercession  for  them  that  come  to 
God  by  him.' 

4.  And  if  he  cannot  overthrow,  if  he  knows  he 
cannot  overthrow  them,  yet  he  cannot  forbear  but 
vex  and  perplex  them,  even  as  he  did  their  Lord, 
from  the  day  of  their  conversion  to  the  day  of 
their  ascension  to  glory. 

Third,  Hence  1  infer  that  the  love  of  Chist  to 
his,  is  an  unuxaried  love,  and  it  must  needs  he  so  ; 
an  undaunted  luvc,  and  it  must  needs  be  so.  Who 
but  Jesus  Christ  would  have  undertaken  such  a 
tusk  as  the  salvation  of  the  sinner  is,  if  Jesus 
Christ  hud  passed  us  by?  It  is  true  which  is 
written  of  him,  'He  shall  not  fail,  nor  be  dis- 
couraged, till  he  have  set  judgment  in  the  earth,' 
&c.  If  he  had  not  set  his  '  face  like  a  flint, '  the 
greatness  of  this  work  would  sui-ely  have  daunted 
his  mind.  is.  ilii.  4; ).  fi.  7. 


CHRIST  A  COMPLETE  SAVIOUR. 


237 


For  do  but  consider  what  sin  is  from  Avliloli  tlicv 
must  be  saved ;  do  but  consider  -what  the  devil  and 
the  curse  is  from  which  they  must  be  saved ;  and 
it  will  easily  be  concluded  by  you  that  it  is  he  that 
full  rightly  deserveth  to  have  his  name  called 
Wonderful,  and  his  love  such  as  verily  passeth 
knowledge. 

Consider,  again,  by  what  means  these  souls  are 
saved,  even  Avith  the  loss  of  his  life,  and,  together 
with  it,  the  loss  of  the  light  of  his  Father's  face. 
I  pass  by  here  and  forbear  to  speak  of  the  match- 
less contradiction  of  sinners  which  he  endured 
against  himself,  which  could  not  but  be  a  great 
grief,  or,  as  himself  doth  word  it,  a  breaking  of 
heart  imto  him ;  but  all  this  did  not,  could  not, 
hinder. 

Join  to  all  this,  his  everlasting  intercession  for 
us,  and  the  eflectual  management  thereof  with  God 
for  us ;  and,  withal,  the  infinite  number  of  times 
that  we  by  sin  provoke  him  to  spue  us  out  of  his 
mouth,  instead  of  interceding  for  us,  and  the  many 
times  also  that  his  intercession  is  repeated  by  the 
repeating  of  our  faults,  and  this  love  still  passes 
knowledge,  and  is  by  us  to  be  Avondered  at.  \Yhat 
did,  or  what  doth,  the  Lord  Jesus  see  in  us  to  be 
at  all  this  care,  and  pains,  and  cost  to  save  us  ? 
What  will  he  get  of  us  by  the  bargain  but  a  small 
pittance  of  thanks  and  love  ?  for  so  it  is,  and  ever 
will  be,  when  compared  with  his  matchless  and 
unspeakable  love  and  kindness  towards  us. 

Oh,  how  unworthy  are  we  of  this  love !  How 
little  do  we  think  of  it !  But,  most  of  all,  the 
angels  may  be  astonished  to  see  how  little  we  are 
aftected  with  that  of  Avhich  we  pretend  to  know. 
But  neither  can  this  prevail  with  him  to  put  us  out 
of  the  scroll  in  which  all  the  names  of  them  are 
written  for  whom  he  doth  make  intercession  to  God. 
Let  us  cry,  Grace,  grace  unto  it. 

Fourth,  Hence  again  I  infer  that  tliey  shall  he 
saved  that  come  to  God  by  Christ,  when  the  devil 
and  sin  have  done  tvhat  they  can  to  hinder  it. 
This  is  clear,  for  that  the  strife  is  now,  Avho  shall 
be  lord  of  all,  whether  Satan,  the  prince  of  this 
world,  or  Christ  Jesus,  the  Son  of  God  ;  or  which 
can  lay  the  best  claim  to  God's  elect,  he  that  pro- 
duceth  their  sins  against  them,  or  he  that  laid 
down  his  heart's  blood  a  price  of  redemption  for 
them.  Who,  then,  shall  condemn  when  Christ  has 
died,  and  doth  also  make  intercession  ?  Stand 
still,  angels,  and  behold  how  the  Father  divideth 
his  Son  'a  portion  with  the  great;'  and  how  he 
divideth  'the  spoil  with  the  strong:  because  he 
hath  poured  out  his  soul  unto  death,  and  was  num- 
bered with  the  transgressors,  and  bare  the  sin  of 
many,  and  made  intercession  for  the  transgressors.' 
Is.  liii.  12.  The  grace  of  God  and  blood  of  Christ 
will,  before  the  end  of  the  world,  make  brave  Avork 
among  the  sons  of  men  !  They  shall  come  to  a 
•wonderment  to  God  by  Christ,  and  be  saA'cd  by  a 


wonderment  for  Christ's  sake — '  Behold  these 
sliall  come  from  far:  and  lo,  these  from  the  north 
and  from  the  Avest,  and  these  from  the  land  of 
Sinim.'  is.  xiii.  12. 

Behold,  these,  and  these,  and  these  shall  come, 
and  lo,  these,  and  these,  and  these  from  the  land, 
of  Sinim  I  This  is  to  denote  the  abundance  that 
shall  come  in  to  God  by  Christ  towards  the  latter 
end  of  the  Avorld — namely,  Avhcn  Antichrist  is  gone 
to  bed  in  the  sides  of  the  pit's  mouth ;  then  shall 
nations  come  in  and  be  saved,  and  shall  walk  in 
the  light  of  the  Lord.*  But,  I  say,  what  encour- 
agement would  there  be  for  sinners  thus  to  do  if 
that  the  Lord  Jesus  by  his  intercession  Avere  not 
able  to  save  '  even  to  the  uttermost '  them  that 
come  unto  God  by  him. 

Fifdi,  Hence  again  I  infer  that  licre  is  ground 
for  confidence  to  them  that  come  to  God  by  Chmt. 
Confidence  to  the  end  becomes  us  Avho  have  such 
a  High  Priest,  such  an  Intercessor  as  Jesus 
Christ ;  Avho  Avoidd  dishonour  such  a  Jesus  by 
doubting  that,  that  all  the  dcA'ils  in  hell  cannot 
discourage  by  all  their  Aviles  ?  He  is  a  tried  stone, 
he  is  a  sure  foundation ;  a  man  may  confidently 
venture  his  soul  in  his  hand,  and  not  fear  but  he 
Avill  bring  him  safe  home.  Ability,  loA'e  to  the 
person,  and  faithfulness  to  trust  committed  to  him, 
Avill  do  all ;  and  all  these  are  Avith  infinite  fulness 
in  him.  He  has  been  a  Saviour  these  four  thou- 
sand years  already — two  thousand  before  the  law, 
two  tliousand  in  the  time  of  the  law — besides  the 
sixteen  hundred  years  he  has  in  his  flesh  continued 
to  make  intercession  for  them  that  come  unto  God 
by  him.  Yet  the  day  is  to  come,  yea,  Avill  never 
come,  that  he  can  be  charged  Avith  any  fault,  or 
neglect  of  the  salvation  of  any  of  them  that  at  any 
time  have  come  unto  God  by  him.  What  ground, 
then,  is  here  for  confidence  that  Christ  Avill  make 
a  good  end  Avith  me,  since  I  come  unto  God  by 
him,  and  since  he  ever  livcth  to  make  intercession 
for  me.  Let  me,  then,  honour  him,  I  say,  by 
setting  on  his  head  the  crown  of  his  undertakings 
for  me,  by  the  believing  that  he  is  able  to  save  me 
*  CA'cn  to  the  uttermost,  seeing  he  e\'er  liveth  to 
make  intercession  for  me. ' 

iSixth,  Hence  also  I  infer  that  Chiid  ought  to 
bear  and  wear  tloe  glory  of  our  salvation  for  ever. 
He  has  done  it,  he  has  Avrought  it  out.  '  Give 
unto  the  Lord,  0  ye  kindreds  of  the  people,  giA'e 
unto  the  Lord  glory  and  strength.'     Bo  not  sacri- 


*  Bunyan  saw  that  time  very  far  off,  which  much  more 
nearly  approaches  us:  Avheii  Antichrist  will  find  a  grave 
in  the  side  of  tlie  pit's  mouth;  when  no  national  barrier?, 
either  Pagan,  Popisli,  or  Protestant,  shall  exist  to  prevent 
the  glorious  spread  of  pure  and  vital  Christianity.  Aud, 
however  abundant  that  harvest  of  souls  shall  be,  there 
will  prove  a  superabundance  of  grace  in  Christ  to  supply  all 
their  wants.  lie  was,  is  cow.  aad  ever  will  hn,  'a  com- 
plete Saviour. '~Ed. 


£533 


CHRIST    A    COMPLETE   SAVIOUll. 


ficc  to  your  own  inventions,  do  not  give  glory  to 
the  -work  of  your  own  hands.  Your  reformations, 
your  works,  your  good  deeds,  and  all  the  glory  of 
3'our  doing,  cast  them  at  the  feet  of  this  High 
Priest,  and  confess  that  glory  helongs  unto  him — 
*  Worthy  is  the  Lamb  that  Avas  slain,  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing.'  Re.  v.  12.  '  And 
they  sliall  hang  upon  him  all  the  glory  of  his 
Father's  house,  the  offspring  and  the  issue,  all 
vessels  of  small  quantity,  from  the  vessels  of  cups, 
even  to  all  the  vessels  of  flagons. '  is.  xxii.  24.  Oh  ! 
the  work  of  our  redemption  by  Christ  is  such  as 
wanteth  not  provocation  to  us  to  bless,  and  praise, 
and  glorify  Jesus  Christ.  Saints,  set  to  the  work 
and  glorify  him  in  your  body  and  in  your  souls ; 
him  who  has  bought  us  with  a  price,  and  glorify 
God  and  the  Father  by  him.  1  Co.  vL  20. 

THE  USE. 

I  come  now  to  make  some  use  of  this  discourse ; 
and. 

Use  First,  Let  me  exhort  you  to  the  study  of 
this,  as  of  other  the  truths  of  our  Lord  Jesus 
Christ.  The  priestly  office  of  Christ  is  the  first 
and  great  thing  that  is  presented  to  us  in  the 
gospel — namely,  how  that  he  died  for  our  sins,  and 
gave  himself  to  the  cross,  that  the  blessing  of 
Abraham  might  come  upon  us  through  him.  1  Co. 
XV.  i-c.  Ga.  iii.  13-16.  But  uow  because  this  priestly 
office  of  his  is  divided  into  two  parts,  and  because 
one  of  them — to  Avit,  this  of  his  intercession — is  to 
be  accomplished  for  us  within  the  veil,  therefore,  as 
■we  say  among  men,  out  of  sight  out  of  mind,  he  is 
too  much  as  to  this  forgotten  by  us.  We  satisfy  our- 
selves with  the  slaying  of  the  sacrifice  ;  we  look  not 
enough  after  our  Aaron  as  he  goes  into  the  holiest, 
there  to  sprinkle  the  mercy-seat  Avith  blood  upon 
our  account.  God  forbid  that  the  least  syllable  of 
Avhat  I  say  should  be  intended  by  me,  or  construed 
by  others,  as  if  I  sought  to  diminish  the  price  paid 
by  Christ  for  our  redemption  in  this  Avorld.  But 
since  his  dying  is  his  laying  down  his  price,  and 
his  intercession  the  urging  and  managing  the 
Avorthiuess  of  it  in  the  presence  of  God  against 
Satan,  there  is  glory  to  be  foimd  therein,  and  we 
should  look  after  him  into  the  holy  place.  The 
second  part  of  the  work  of  the  high  priests  under 
tlic  law,  had  great  glory  and  sanctity  put  upon  it; 
forasmuch  as  the  holy  garments  Avere  provided  for 
him  to  officiate  in  Avithin  the  veil,  also  it  Avas  there 
that  the  altar  stood  on  Avhich  he  oftered  incense ; 
also  there  Avas  the  mercy-seat  and  the  cherubims 
of  glory,  Avhich  were  figures  of  the  angels,  that  love 
to  be  continually  luoking  and  prying  into  the 
management  of  this  second  part  of  the  priesthood 
of  Christ  in  the  presence  of  God;  for  although 
themselves  are  not  the  persons  so  immediately  con- 


cerned therein  as  Ave,  yet  the  management  of  it,  I 
say,  is  Avith  so  much  grace,  and  glory,  and  Avisdom, 
and  efiectualness,  that  it  is  a  heaven  to  the  angela 
to  see  it.  Oh !  to  enjoy  the  odorous  scent,  and 
SAveet  memorial,  the  heart-refreshing  perfumes, 
that  ascend  continually  from  the  mercy-seat  to  the 
'above'  Avhere  God  is;  and  also  to  behold  how 
effectual  it  is  to  the  end  for  Avhich  it  is  designed, 
is  glorious ;  and  he  that  is  not  somewhat  let  into 
this  by  the  grace  of  God,  there  is  a  great  thing 
lacking  to  his  faith,  and  he  misseth  of  many  a 
sweet  bit  that  he  might  otherwise  enjoy.  Where- 
fore, I  say,  be  exhorted  to  the  study  of  this  part 
of  Christ's  Avork  in  the  managing  of  our  salvation 
for  lis.  And  the  ceremonies  of  the  law  may  be  a 
great  help  to  you  as  to  this,  for  though  they  be 
out  of  use  now  as  to  practice,  yet  the  signification 
of  them  is  rich,  and  that  from  Avhicli  many  gospel- 
lers* have  got  much.  Wherefore  I  advise  that 
you  read  the  five  books  of  Moses  often ;  yea,  read, 
and  read  again,  and  do  not  despair  of  help  to 
understand  something  of  the  Avill  and  mind  of  God 
therein,  though  you  think  they  are  fast  locked  up 
from  you.  Neither  trouble  your  heads  though 
you  have  not  commentaries  and  expositions ;  pray 
and  read,  and  read  and  pray;  for  a  little  from 
God  is  better  than  a  great  deal  from  men.  Also, 
what  is  from  men  is  uncertain,  and  is  often  lost 
and  tumbled  over  and  over  by  men ;  but  Avhat  is 
from  God  is  fixed  as  a  nail  in  a  sure  place.  I 
knoAV  there  are  [peculiar]  times  of  temptation,  but 
I  speak  now  as  to  the  common  course  of  Chris- 
tianity. There  is  nothing  that  so  abides  with  us 
as  what  Ave  receive  fi'om  God ;  and  the  reason  why 
Christians  at  this  day  are  at  such  a  loss  as  to  some 
things  is,  because  they  are  content  Avith  Avhat  comes 
from  men's  mouths,  Avithout  searching  and  kneel- 
ing before  God,  to  know  of  him  the  truth  of  things. 
Things  that  Ave  receive  at  God's  hand  come  to  us 
as  things  from  the  minting  Iwuse,  though  old  in 
themselves,  yet  neAV  to  us.  Old  truths  are  ahvays 
ncAV  to  us  if  they  come  to  us  with  the  smell  of 
heaven  upon  them.  I  speak  not  this  because  I 
Avould  have  people  despise  their  ministers,  but  to 
show  that  there  is  nowadays  so  much  idleness 
among  professors  as  hinders  them  from  a  diligent 
search  after  things,  and  makes  them  take  up  short 
of  that  that  is  sealed  by  the  Spirit  of  testimony  to 
the  conscience.  Witness  the  great  decays  at  this 
day  amongst  us,  and  that  strange  revolting  from 
truth  once  professed  by  us. 

Use  Second,  As   1   Avould   press   you   to  an 
earnest  study  and  search  after  this  great  truth,  so 


*  '  Gospellers,'  a  uickiiame  gis-ca  to  tlie  Eeformers,  when 
first  a  lioly  baud  dctcrmiued,  at  the  imminent  risk  of  life,  to 
read  the  New  Testameut  or  Gospels  iu  English.  It  was  like 
the  term  Jlethodist,  a  few  years  ago.  The  gospel  lias  now  so 
muck  spread,  that  these  terms  of  reproach  ai'c  only  used  by 
faiialics. — El). 


CHRIST  A   COMPLETE   SAVIOUR. 


239 


I  would  press  you  to  a  diligent  improvement  of  it 
to  yourselves  and  to  others.  To  know  truth  for 
knowledge'  sake  is  short  of  a  gracious  disposition 
of  soul ;  and  to  communicate  truth  out  of  a  desire 
of  praise  and  vain-glory  for  so  doing  is  also  a 
swerving  from  godly  simplicity;  hut  to  improve 
what  I  know  for  the  good  of  myself  and  others  is 
true  Christianity  indeed.  Now  truths  received 
may  be  improved  with  respect  to  myself  and  others, 
and  that  several  ways — 

1.  To  myself,  when  I  search  after  the  power 
that  belongs  to  those  notions  that  I  have  received 
of  truth.  There  belongs  to  every  true  notion  of 
truth  a  power;  the  notion  is  the  shell — the  power 
is  the  kernel  and  life.  Without  this  last,  truth 
doth  me  no  good,  nor  those  to  whom  I  communi- 
cate it.  Hence  Paul  said  to  the  Corinthians, 
*  When  I  come  to  you  again,  I  will  know  not 
the  speech  of  them  that  are  puffed  up,  hut  the 
!)Ower.  For  the  kingdom  of  God  is  not  iu 
v.'ord,  but  iu  power.'  i Co.  iv.  lo,  20.  Search,  then, 
r;fter  the  power  of  what  thou  knowest,  for  it  is 
the  power  that  will  do  thee  good.  Now  this 
will  not  be  got  but  by  earnest  prayer,  and  much 
jittending  upon  God;  also  there  must  not  be  ad- 
mitted by  thee  that  thy  heart  be   stuffed   with 


cumbering  cares  of  this  world,  for  they  are  of 
a  choking  nature. 

Take  heed  of  slighting  that  little  that  thou  hast; 
a  good  improvement  of  little  is  the  way  to  make 
that  little  thrive,  and  the  way  to  obtain  additions 
thereto :  '  lie  that  is  faithful  in  that  which  is  least 
is  faithful  also  in  much ;  and  he  that  is  unjust  in 
the  least  is  unjust  also  in  much.'  Lu.  rv-i.  10. 

2.  Improve  them  to  others,  and  that,  (1.)  By 
labouring  to  instil  tliem  upon  their  hearts  by  good 
and  wholesome  words,  presenting  all  to  them  with 
the  authority  of  the  Scriptures.  (2.)  Labour  to 
enforce  those  instilllngs  on  them  by  showing  thera 
by  thy  life  the  peace,  the  glorious  effects  that  they 
have  upon  thy  soul. 

Lastly,  Let  tliis  doctrine  give  thee  boldness  to 
come  to  God.  Shall  Jesus  Christ  be  interceding 
in  heaven  ?  Oh,  then,  be  thou  a  praying  man  on 
earth;  yea,  take  courage  to  pray.  Think  thus 
Avith  thyself — I  go  to  God,  to  God,  before  whose 
throne  the  Lord  Jesus  is  ready  to  hand  my  peti- 
tions to  him ;  yea,  '  he  ever  lives  to  make  inter- 
cession for  me.'  This  is  a  great  encouragement 
to  come  to  God  by  prayers  and  supplications  for 
ourselves,  and  by  intercessions  for  our  families,^ 
our  neighbours,  and  enemies.     Farewell. 


COME    AND    WELCOME    TO    JESUS    CHIIIST 

OR, 

A  PLAIN  AND   PROFITABLE   DISCOURSE   ON  JOHN  VI.  37: 

SnOAVING  THE  CAUSE,  TRUTH,  AXD  MANNER  OF  THE  COMING  OF  A  SINNER  TO  JESUS  CHRIST;    TVITU.  HIS 
HAPI-r  RECEPTION  AND  BLESSED  ENTERTAINMENT. 

WniTTEN  BY  JOHN   EUNYAN,  Author  of  '  The  PiLGraii's  Progress.* 


'A/id  they  shall  come  lohich  icere  ready  to  perish,' — Isa.  xivii.  13. 


London,  IGSl. 


ADVERTISEMENT  BY  THE  EDITOR. 


'Come  and  welcome  to  Jesus  Christ,'  is  a  subject 
peculiarly  fitted  to  the  deep  and  searching  experi- 
ence of  John  Bunyan.  He  knew  all  the  wiles  of 
sin  and  Satan,  in  placing  stunihlingblocks  in  the 
way  of  a  sincere  penitent ;  all  the  human  craft 
employed  in  keeping  the  soul  from  a  simple  and 
entire  reliance  upon  Christ  for  salvation.  This 
little  work  soon  became  most  deservedly  popular, 
passino;  throuirh  four  lar^.'e  editions  during  the  last 

loo  o  o 

seven  years  of  the  author's  life.  It  is  an  enlight- 
ened display  of  the  dealings  of  the  Father  in  giving 
sinners  to  Christ  ;  the  Son  in  saving  them  by  his 
atonement,  mediation,  and  intercession ;  and  the 
Holy  Spirit  in  sanctifying  and  fitting  thcra  for  glory. 
Here  is  no  Calvinism,  Lutheranism,  or  Arminian- 
ism  ;  no  Episcopacy,  Presbytery,  or  Independency ; 
nothing  but  Christism  and  Bibleism.  The  gracious 
invitation  is  addressed  to  all  who  feel  their  misery. 
Come  unto  me,  and  I  Avill  make  you  happy  and 
blessed.  All  who  feel  the  leprosy  of  sin  are 
invited  to  this  spiritual  Physician,  and  he  only  can 
and  will  heal  them.  All  who  suffer  under  the 
slavery  of  sin  and  Satan,  Christ  alone  can  make  you 
free.      Come  to  him,  and  you  shall  be  free  indeed. 


The  analysis  of  Bunyan 's  treatise  shows  that  all 
mankind  are  born  in  sin.  All  sinners  are  invited  to 
Christ.  None  will  come  but  such  as  feel  the  plague, 
and  see  the  leprosy  of  sin.  Those  who  come  are 
drawn  in  a  variety  of  ways — some  terrified  with 
the  horrors  of  hsll,  others  allured  by  the  gracious 
voice  of  the  Saviour,  and  the  prospects  of  heavenly 
felicity.  All  who  sincerely  come,  attain  the  same 
end,  a  sincere  and  total  reliance  upon  the  Saviour 
as  the  only  refuge  from  the  roaring  lion. 

Every  other  way  to  life  is  guarded  by  the  flaming 
swords  of  the  cherubim.  Christ  opens  his  golden 
arms  wider  than  all  our  miseries.  But  he  sufi"er3 
no  rival  on  his  throne,  no  partnership  with  Moses 
or  John  Baptist.  The  personification  of  '  shall 
come,'  and  of  '  ignorance,'  is  strikingly  illustrative  ; 
as  is  '  sin,  the  winding-sheet  of  the  soul ; '  *  un- 
belief, the  white  devil ; '  the  sinner  being  a  coun- 
sellor for  Satan  ;  and  the  two  ways  of  taking  our 
own  likeness.  His  appeal  to  persecutors  on  p.  277, 
is  most  forcible.V  But  I  must  not  detain  the  reader 
longer  from  the  pleasure  and  profit  he  wiU  receive 
from  an  attentive  perusal  of  these  pages. 

hackjjey,  1850.  George  Offor. 


!/< 


COME  AND  WELCOME  TO  JESUS  CHIIIST. 


'ALL  THAT  THH  FATHER  GIVETH  ME  SHALL  COME  TO 
ME;  AND  HIM  THAT  COMETH  TO  ME  I  WILL  IX  NO 
WISE  CAST  ODT.' JOHN  vi.  o7. 

A  LITTLE  before,  in  this  chapter,  \ovl  may  read 
that  the  Lord  Jesus  walked  on  tlic  sea  to  go  to 
Capernaum,  having  sent  his  disciples  before  in  a 


shi]),  but  the  wind  was  contrary  ;  by  which  means 
the  ship  was  hindered  in  her  passage.  Now,  about 
the  fourth  watch  of  the  night,  Jesus  came  walking 
upon  the  sea,  and  overtook  them;  at  the  sight  of 
whom  they  were  afraid. 

Note,  AVhen  providences  are  black  and  terrible  to 
God's  people,  the  Lord  Jesus  shows  himself  to  them 
in  wonderful  manner;  the  wliich  sometimes  they 


COME  AND  "WELCOME  TO  JESUS  CHRIST. 


241 


can  as  little  bear,  as  they  can  the  things  that  were 
before  terrible  to  them.  They  were  afraid  of  the 
wind  and  the  water ;  they  were  also  afraid  of  their 
Lord  and  Saviour,  when  he  appeared  to  them  in 
that  state. 

But  he  said,  *  Be  not  afraid,  it  is  I.' 

Note,  That  the  end  of  the  appearing  of  the  Lord 
Jesus  unto  his  people,  though  the  manner  of  his 
appearing  be  never  so  terrible,  is  to  allay  their 
fears  and  perplexities. 

Then  they  received  him  into  the  ship,  and  im- 
mediately the  ship  was  at  land  whither  it  went. 

Note,  When  Christ  is  absent  from  his  people, 
they  go  on  but  slowly,  and  with  great  difficulty; 
but  when  he  joineth  himself  unto  them,  oh  !  how 
fast  they  steer  their  course !  how  soon  arc  they  at 
their  journey's  end  !* 

The  people  now  among  whom  he  last  preached, 
when  they  saw  that  both  Jesus  was  gone  and  his 
disciples,  they  also  took  shipping,  and  came  to 
Capernaum,  seeking  for  Jesus.  And  when  they 
had  found  him,  they  wonderingly  asked  him, 
'Rabbi,  when  earnest  thou  hither?'  But  the 
Lord  Jesus,  slighting  their  compliment,  answered, 
*  Verily,  verily,  ye  seek  me,  not  because  ye  saw 
the  miracles,  but  because  ye  did  eat  of  the  loaves, 
and  were  filled.' 

Note,  A  people  may  follow  Christ  far  for  base 
ends,  as  these  went  after  him  beyond  sea  for 
loaves.  A  man's  belly  will  carry  him  a  great  way 
in  religion ;  yea,  a  man's  belly  will  make  him 
venture  far  for  Christ. 

Note  again,  They  are  not  feigning  compliments, 
but  gracious  intentions,  that  crown  the  work  in 
the  eye  of  Christ ;  or  thus,  it  is  not  the  toil  and 
business  of  professors,!  but  their  love  to  him,  that 
makes  him  approve  of  them. 

Note  again.  When  men  shall  look  for  friendly 
entertainment  at  Christ's  hand,  if  their  hearts  be 
rotten,  even  then  will  they  meet  with  a  check  and 
rebuke.  '  Ye  seek  me,  not  because  ye  saw  the 
miracles,  but  because  ye  did  eat  of  the  loaves,  and 
were  filled.' 

Yet  observe  again.  He  doth  not  refuse  to  give, 
even  to  these,  good  counsel :  he  bids  them  labour 
for  the  meat  that  endureth  to  eternal  life.  Oh  ! 
how  willingly  would  Jesus  Christ  have  even  those 
professors  that  come  to  him  with  pretences  only, 
come  to  him  sincerely,  that  they  may  be  saved. 

The  text,  you  will  find,  is,  after  much  more 
discourse  Avith  and  about  this  people,  and  it  is 
uttered  by  the  Lord  Jesus  as  the  conclusion  of  the 
whole,  and  intimateth  that,  since  they  were  pro- 
fessors in  pretence  only,  and  therefore  such  as  his 


*  '  My  grace  is  sufficient  for  tliee ,'  and  tlie  langiuige  of  tlie 
cliurch,  conscious  of  its  own  weakness  and  the  Lord's  all-suffi- 
ciency, is,  '  Draw  uie,  we  will  run  alter  tlice.'  Ca.  i.  4. —  Uluson. 

f  Ko  outward  profession  is  accepted,  except  it  springs  from 
inward  love  to  Cluist. — Ed. 

VOL.  I, 


soul  could  not  delight  in,  as  such,  that  he  would 
content  himself  with  a  remnant  that  his  Father  had 
bestowed  upon  him.  As  who  should  say,  I  am 
not  like  to  be  honoured  in  your  salvation ;  but  the 
Father  hath  bestowed  upon  me  a  people,  and  they 
shall  come  to  me  in  truth,  and  in  them  will  I  be 
satisfied.  Tlie  text,  therefore,  may  be  called 
Giriat's  repose;  in  the  fulfilling  whereof  he  restetb 
himself  content,  after  much  labour  and  many  ser- 
mons spent,  as  it  were,  in  vain.  As  he  saith  by 
the  prophet,  *!  have  laboured  in  vain,  I  have  spent 
my  strength  for  nought,  and  in  vain.'  is.  xUx.  4. 

But  as  there  he  saith,  '  My  judgment  is  with 
the  Lord,  and  my  work  with  my  God;'  so  in  the 
text  he  saith,  '  All  that  the  Father  giveth  me  shall 
come  to  me ;  and  him  that  cometh  to  me  I  will  in 
no  wise  cast  out. '  By  these  words,  therefore,  the 
Lord  Jesus  comforteth  himself  under  the  considera- 
tion of  the  dissimulation  of  some  of  his  followers. 
He  also  thus  betook  himself  to  rest  under  the  con- 
sideration of  the  little  effect  that  his  ministry  had 
in  Capernaum,  Chorazin,  and  Bethsaida:  '  I  thank 
thee,  0  Father,'  said  he,  'Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  unto 
babes ;  even  so.  Father,  for  so  it  seemed  good  in 

thy  sight.'  Mat.  xi.  25.    Lu.  x.  21. 

The  text,  in  the  general,  standeth  of  two  parts, 
and  hath  special  respect  to  the  Father  and  tlic 
Son ;  as  also  to  their  joint  management  of  the 
salvation  of  the  people:  'AH  that  the  Father 
giveth  me  shall  come  to  me  ;  and  him  that  cometh 
to  me  I  will  in  no  wise  cast  out.'  The  first  part 
of  the  text,  as  is  evident,  respecteth  the  Father  and 
his  gift ;  the  other  paii  the  Son  and  his  reception 
of  that  gift. 

First,  For  the  gift  of  the  Father  there  is  this 
to  be  considered,  to  wit,  the  gift  itself;  and  that 
is  the  gift  of  certain  persons  to  the  Son.  The  Fa- 
ther giveth,  and  that  gift  shall  come :  '  And  him 
that  cometh.'  The  gift,  then,  is  of  persons;  the 
Father  giveth  persons  to  Jesus  Christ. 

Second,  Next  you  have  the  Son's  reception  of 
this  gift,  and  that  slioweth  itself  in  these  j)articu- 
lars; — 1.  In  his  hearty  acknowledgement  of  it  to 
be  a  gift:  'The  Father  giveth  me.'  2.  In  his 
taking  notice,  after  a  solenm  manner,  of  all  and 
every  part  of  the  gift:  'AH  that  the  Father  giveth 
me.'  3.  In  his  resolution  to  bring  them  to  him- 
self: 'AH  that  the  Fatlicr  giveth  me  slinll  como 
to  me.'  4.  And  in  his  deterniining  that  not  any- 
thing shall  make  him  di.■^like  tliem  in  their  coming: 
'  And  him  that  cometh  to  me  I  will  in  no  wise  cast 
out.' 

These  things  might  be  spoken  to  at  large,  as 
they  are  in  this  method  pre-entcd  to  view  :  but 
1  shall  choose  to  speak  tu  tlie  wonls,  First,  By 

WAY  OF  EXPLICATION.  SeCUNU,  Cv  WAV  OF  ORSEU- 
VATION. 

2  II 


242 


COME  AND  WELCOME  TO  JESUS  CHRIST. 


[FIRST,  THE  TEXT  TREATED  BY  WAY  OF  EXPLI- 
CATION.] 

[the  EXTENT  OF  THE  GIFT.] 

'All  that  the  Father  giveth  me.'  This  word 
all,  is  often  used  in  Scripture,  and  is  to  be  taken 
more  largely,  or  more  strictly,  even  as  the  truth 
or  argument,  for  the  sake  of  which  it  is  made  use 
of,  will  bear.  Wherefore,  that  we  may  the  better 
understand  the  mind  of  Christ  in  the  use  of  it 
here,  we  must  consider,  that  it  is  limited  and  re- 
strained only  to  those  that  shall  be  saved,  to  wit, 
to  those  that  shall  con)e  to  Christ ;  even  to  those 
whom  he  will  'in  no  wise  cast  out.'  Thus,  also, 
the  words  all  Israd,  is  sometimes  to  be  taken, 
although  sometimes  it  is  taken  for  the  whole  family 
of  Jacob.  'And  so  all  Israel  shall  be  saved.'  Ro. 
xi.  2G.  By  all  Israel  here,  he  inteudeth  not  all  of 
Israel,  in  the  largest  sense;  '  for  they  are  not  all 
Israel  which  are  of  Israel ;'  '  neither  because  they 
are  of  the  seed  of  Abraham,  are  they  all  children ; 
but,  In  Isaac  shall  thy  seed  be  called.  That  is, 
they  which  are  the  children  of  the  flesh,  these  are 
not  the  children  of  God ;  but  the  children  of  the 
promise  are  counted  for  the  seed. '  Ro.  ix.  6-8. 

This  word  all,  therefore,  must  be  limited  and 

enlarged,  as  the  truth  and  argument,  for  the  sake 

of  which  it  is  used,  will  bear ;  else  we  shall  abuse 

Scripture,   and  readers,   and  ourselves,   and  all. 

'And  I,  if  I  be  lifted  up   from  the   earth,'  said 

Christ,   '  M'ill  draw  all  men  unto  me.'  Jn.  xU.  32. 

Can  any  man  imagine,  that  by  all,  in  this  place, 

he  should  mean  all  and  every  individual  man  in 

the  world,  and  not  rather  that  all  that  is  consonant 

to   the   scope   of  the   place  ?     And  if,  by  being 

'  lifted  up  from  the  earth, '  he  means,  as  he  should 

seem,  his  being  taken  up  into  heaven ;  and  if,  by 

'  drawing  all  men  after  him,'  he  meant  a  drawing 

them  unto  that  place  of  glory ;  then  must  he  mean 

by  ALL  men,  those,  and  only  those,  that  shall  in 

truth  be  eternally  saved  from  the  wrath  to  come. 

'  For  God  hath  concluded  them  all  in  unbelief, 

that  he  might  have  mercy  upon  all.'  Ro.  li.  32.  Hei'e 

again  you  have  all  and  all,  two  alls ;    but  yet  a 

greater  disparity  between  the  all  made  mention  of 

in  the  first  place,  and  that  all  made  mention  of  the 

Becond.     Those  intended  in  this  text  are  the  Jews, 

even  all  of  them,  by  the  first  all  that  you  find  in 

tlie  words.     The  second  all  doth  also  intend  the 

same  people ;    but  yet  only  so  many  of  them  as 

God  will  have  mercy  upon.      '  He  hath  concluded 

them  all  in  unbelief,  that  he  might  have  mercy 

upon  all.'     The  all  also  in  the  text,  is  likewise  to 

be  limited  and  restrained  to  the  saved,  and  to  them 

only.     But  again ; — 

The  word  'givctli,'  or  'hath  given,'  must  be 
restrained,  after  the  same  manner,  to  the  same 
limited  number.   '  All  that  the  Father  civeth  me.' 


Not  all  that  are  given,  if  you  take  the  gift  of  the 
Father  to  the  Son  in  the  largest  sense ;  for  in  that 
sense  there  are  many  given  to  him  that  shall  never 
come  unto  him ;  yea,  many  are  given  unto  hira 
that  he  will  '  cast  out. '  I  shall,  therefore,  first 
show  you  the  truth  of  this ;  and  then  in  what 
sense  the  gift  in  the  text  must  be  taken 

First,  [All  cannot  he  inteiuled  in  its  largest 
sense.^  That  all  that  are  given  to  Christ,  if  you 
take  the  gift  of  the  Father  to  him  in  the  largest 
sense,  cannot  be  intended  in  the  text,  is  evident — 

1.  Because,  then,  all  the  men,  yea,  all  the  things 
in  the  world,  must  be  saved.  '  All  things,'  saith 
he,  '  are  delivered  unto  me  of  my  Father. '  Mat.  xi.  27. 
This,  I  think,  no  rational  man  in  the  world  will 
conclude.  Therefore,  the  gift  intended  in  the  text 
must  be  restrained  to  some,  to  a  gift  that  is  given 
by  way  of  speciality  by  the  Father  to  the  Son. 

2.  It  must  not  be  taken  for  all,  that  in  any 
sense  are  given  by  the  Father  to  him,  because  the 
Father  hath  given  some,  yea,  many  to  him,  to  be 
dashed  in  pieces  by  him.  '  Ask  of  me,'  said  the 
Father  to  him,  '  and  I  shall  give  tliee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts  of 
the  earth  for  thy  possession. '  But  Avhat  must  be 
done  with  them  ?  must  he  save  them  all  ?  No. 
'  Thou  shalt  break  them  with  a  rod  of  iron ;  thou 
shalt  dash  them  in  pieces  like  a  potter's  vessel.' 
Fa.  iL  This  method  he  useth  not  with  them  that 
he  savetli  by  his  grace,  but  with  those  that  him- 
self and  saints  shall  rule  over  in  justice  and  sever- 
ity. Re.  ii.  26,  27.  Yet,  as  you  see,  '  they  are  given 
to  him.'  Therefore,  the  gift  intended  in  the  text 
must  be  restrained  to  some,  to  a  gift  that  is  given 
by  way  of  speciality  by  the  Father  to  the  Son. 

In  Ps.  xviii.  he  saith  plainly,  that  some  are  given 
to  him  that  he  might  destroy  them.  '  Thou  hast 
given  me  the  necks  of  mine  enemies  ;  that  I  might 
destroy  them  that  hate  me. '  ver.  40.  These,  there- 
fore, cannot  be  of  the  number  of  those  that  are 
said  to  be  given  in  the  text ;  for  those,  even  all 
of  them,  shall  come  to  him,  '  and  he  will  in  nu 
wise  cast  them  out.' 

3.  Some  are  given  to  Christ,  that  he  by  them 
might  bring  about  some  of  his  high  and  deep 
designs  in  the  world.  Thus  Judas  was  given  to 
Christ,  to  wit,  that  by  him,  even  as  was  deter- 
mined before,  he  might  bring  about  his  death,  and 
so  the  salvation  of  his  elect  by  his  blood.  Yea, 
and  Judas  must  so  manage  this  business,  as  that 
he  must  lose  himself  for  ever  in  bringing  it  to  pass. 
Therefore  the  Lord  Jesus,  even  in  his  losing  of 
Judas,  applies  himself  to  the  judgment  of  his  Fa- 
ther, if  he  had  not  in  that  thing  done  that  whicJi 
was  right,  even  in  suffering  of  Judas  so  to  bring 
abuut  his  Master's  death,  as  that  he  might,  by  so 
doing,  bring  about  his  own  eternal  damnation  also. 

'  Those,'  said  he,  '  that  thou  gavest  me,  I  have 
kept,  and  none  of  them  is  lost,  but  the  sou  of  per- 


COJIE  AND  WELCOME  TO  JESUS  CHRIST. 


243 


flUioii;  tliat  tlie  Scripture  might  be  fulfilled.' Jn. 
xvii.  12.  Let  us,  then,  grant  that  Judas  was  given 
to  Christ,  but  not  as  others  are  given  to  him,  not 
as  those  made  mention  of  in  the  text ;  for  then  he 
should  have  failed  to  have  been  so  received  by 
Christ,  and  kept  to  eternal  life.  Indeed,  he  was 
given  to  Christ ;  but  he  was  given  to  him  to  lose 
him,  in  the  way  that  I  have  mentioned  before ;  he 
was  given  to  Christ,  that  he  by  him  might  bring 
about  his  own  death,  as  was  before  determined  ; 
and  that  in  the  overthrow  of  him  that  did  it.  Yea, 
he  must  bring  about  his  own  death,  as  was  be- 
fore determined,  and  that  in  the  overthrow  of  him 
that  did  it.  Yea,  he  must  bring  about  his  dying 
for  us  in  the  loss  of  the  instrument  that  betraj'ed 
him,  that  he  might  even  fulfil  tlie  Scripture  in  his 
destruction,  as  well  as  in  the  salvation  of  the  rest. 
'  And  none  of  them  is  lost,  but  the  son  of  perdi- 
tion;  that  the  Scripture  might  be  fulfilled.' 

[Second,  Tliose  inteiided  as  the  gift.] — The  gift, 
therefore,  in  the  text,  must  not  be  taken  in  the 
largest  sense,  but  even  as  the  words  will  bear,  to 
wit,  for  such  a  gift  as  he  acceptcth,  and  promiseth 
to  be  an  effectual  means  of  eternal  salvation  to. 
'  All  that  the  Father  giveth  me  shall  come  to  me ; 
and  him  that  cometh  to  me  I  will  in  no  wise  cast 
out.'  Mark!  they  shall  come  that  are  in  special 
given  to  me ;  and  they  shall  by  no  means  be 
rejected.     For  this  is  the  substance  of  the  text. 

Those,  therefore,  intended  as  the  gift  in  the  text, 
are  those  that  are  given  by  covenant  to  the  Son ; 
those  that  in  other  places  are  called  'the  elect,' 
'the  chosen,'  'the  sheep,'  and  'the  children  of 
the  promise,'  »tc. 

These  be  they  that  the  Father  hath  given  to 
Christ  to  keep  them ;  those  that  Christ  hath  pro- 
mised eternal  life  unto ;  those  to  Avhom  he  hath 
given  his  word,  and  that  he  will  have  with  him  in 
his  kingdom  to  behold  his  glory, 

'  This  is  the  Father's  will  which  hath  sent  me, 
that  of  all  which  he  hath  given  me  I  should  lose 
nothing,  but  should  raise  it  up  again  at  the  last 
day.'  Jn.  vi.  39.  '  And  I  give  unto  them  eternal  life ; 
and  they  shall  never  perish,  neither  shall  any  man 
pluck  them  out  of  my  hand.  ]\Iy  Father  which 
gave  them  me,  is  greater  than  all ;  and  no  onan  is 
able  to  pluck  them  out  of  my  Father's  hand.' 
Jn.  X.  28.  '  As  thou  hast  given  him  power  over  all 
flesh,  that  he  should  give  eternal  life  to  as  many 
as  thou  hast  given  him.  Thine  they  were,  and 
thou  gavest  them  me,  and  they  have  kept  thy 
word  ;  I  pray  for  them :  I  pray  not  for  the  world, 
but  for  them  which  thou  hast  given  me;  for  they 
are  thine.  And  all  mine  are  thine,  and  thine  are 
mine  ;  and  I  am  glorified  in  them.'  '  Keep  through 
thine  own  name  those  whom  thou  hast  given  me, 
that  they  may  be  one,  as  we  are.'  '  Father,  I  will 
that  they  also,  whom  thou  hast  given  me,  be  with 
nic  where  I  am ;  that  they  may  behold  my  glory, 


which  thou  hast  given  me:  for  thou  lovedst  mebeforo 
the  foundation  of  the  world.'  Jn.  xvii.  i,  6,  o,  lo,  24. 

All  these  sentences  are  of  the  same  import  with 
the  text;  and  the  alls  and  manies,  those,  they, 
«tc.,  in  these  several  sayings  of  Christ,  are  the 
same  with  all  the  given  in  the  text.  '  All  that  the 
Father  giveth.' 

So  that,  as  I  said  before,  the  word  all,  as  also 
other  words,  must  not  be  taken  in  such  sort  as  our 
foolish  fancies  or  groundless  opinions  will  prompt 
us  to,  but  do  admit  of  an  enlargement  or  a  restric- 
tion, according  to  the  true  meaning  and  intent  of 
the  text.  We  must  therefore  diligently  consult  the 
meaning  of  the  text,  by  comparing  it  with  other 
the  sayings  of  God ;  so  shall  we  be  better  able  to 
find  out  the  mind  of  the  Lord,  in  the  word  which 
he  has  given  us  to  know  it  by. 

[the  person  giving,  the  fatiier.] 

'All  that  the  Father  giveth.'  By  this  word 
'Father,'  Christ  describeth  the  person  giving;  by 
which  we  may  learn  several  useful  things. 

First,  That  the  Lord  God,  and  Father  of  our 
Lord  Jesus  Christ,  is  concerned  with  the  Son  in 
the  salvation  of  his  people.  True,  his  acts,  as  to 
our  salvation,  are  diverse  from  tliose  of  the  Son ; 
he  was  not  capable  of  doing  that,  or  those  things 
for  us,  as  did  the  Son ;  he  died  not,  he  spilt  not 
blood  for  our  redemption,  as  the  Son ;  but  yet  he 
hath  a  hand,  a  great  hand,  in  our  salvation  too. 
As  Christ  saith,  '  The  Father  himself  loveth  you,' 
and  his  love  is  manifest  in  choosing  of  us,  in  giving 
of  us  to  his  Son ;  yea,  and  in  giving  his  Son  also 
to  be  a  ransom  for  us.  Hence  he  is  called,  '  The 
Father  of  mercies,  and  the  God  of  all  comfort.' 
For  here  even  the  Father  hath  himself  found  out, 
and  made  way  for  his  grace  to  come  to  us  through 
the  sides  and  the  heart-blood  of  his  well-beloved 
Son.  CoL  i.  12-14.  The  Father,  therefore,  is  to  be 
remembered  and  adored,  as  one  having  a  chief  hand 
in  the  salvation  of  sinners.  We  ought  to  give 
'  thanks  unto  the  Father,  which  hath  made  us  meet 
to  be  partakers  of  the  inheritance  of  the  saints  in 
lio-ht.'  Co!,  i.  12.  For  'the  Father  sent  the  Son  to 
he  the  Saviour  of  the  world.'  Jn.  iv.  u.  As  also  wo 
see  in  the  text,  the  *  Father  giveth  '  the  sinner  to 
Christ  to  save  him. 

Second,  Christ  Jesus  the  Lord,  by  this  word 
'  Father, '  would  familiarize  this  giver  to  us.  Natur- 
ally the  name  of  God  is  dreadfid  to  us,  especially 
when  he  is  discovered  to  us  by  those  names  that 
declare  his  justice,  holiness,  power,  and  glory  ;  but 
now  this  word  '  Father '  is  a  familiar  word,  it 
frighteth  not  the  sinner,  but  rather  inclincth  his 
heart  to  love,  and  be  pleased  with  the  remombrauce 
of  him.  Hence  Christ  also,  when  he  would  have 
U3  to  pray  with  godly  boldness,  puts  this  word 
•Father '  into  our  mouths ;  saying,  '  When  ye  pray. 


COME    AND  WELCOME   TO   JESUS   CHRIST. 


pay,  Our  Fatlicr  wliicli  art  in  heaven  ;'  concluding 
thereby,  that  by  the  famiHarity  that  by  such  a  word 
is  intimated,  the  children  of  God  may  take  more 
boldness  to  pray  for,  and  ask  great  things,  I 
myself  have  often  found,  that  when  I  can  say  but 
this  word  Father,  it  doth  me  more  good  than  when 
I  call  him  by  any  other  Scripture  name.  It  is 
worth  your  noting,  that  to  call  God  by  his  relative 
title  was  rare  among  the  saints  in  Old  Testament 
times.  Seldom  do  you  find  him  called  by  this  name  ; 
no,  sometimes  not  in  three  or  four  books :  but  now 
in  New  Testament  times,  he  is  called  by  no  name 
so  often  as  this,  both  by  the  Lord  Jesus  himself, 
and  by  the  apostles  afterwards.  Indeed,  the  Lord 
Jesus  was  he  that  first  made  this  name  common 
among  the  saints,  and  that  taught  them,  both  in 
their  discourses,  their  prayers,  and  in  their  writings, 
so  much  to  use  it ;  it  being  more  pleasing  to,  and 
discovering  more  plainly  our  interest  in,  God,  than 
any  other  expression ;  for  by  this  one  name  we  are 
made  to  understand  that  all  our  mercies  are  the 
offspring  of  God,  and  that  we  also  that  are  called 
are  his  children  by  adoption. 

[Import  of  the  word  giveth.] — 'All  that  the 
Father  giveth.'  This  word 'giveth'  is  out  of  Christ's 
ordinary  dialect,  and  seemeth  to  intimate,  at  the 
first  sound,  as  if  the  Father's  gift  to  the  Son  was 
not  an  act  that  is  past,  but  one  that  is  present  and 
continuing;  when,  indeed,  this  gift  was  bestowed 
upon  Christ  when  the  covenant,  the  eternal  cove- 
nant, was  made  between  them  before  all  worlds. 
AVherefore,  in  those  other  places,  when  this  gift  is 
mentioned,  it  is  still  spoken  of,  as  of  an  act  that  is 
past ;  as,  '  All  that  he  hath  given  me  ;  to  as  many 
as  thou  hast  given  me  ;  thou  gavest  them  me ;  and 
those  which  thou  hast  given  me.'  Therefore,  of 
necessity,  this  must  be  the  first  and  chief  sense  of 
the  text;  I  mean  of  this  word  'giveth,'  otherwise 
the  doctrine  of  election,  and  of  the  eternal  covenant 
which  was  made  between  the  Father  and  the  Son, 
in  which  covenant  this  gift  of  the  Father  is  most 
certainly  comprised,  will  be  shaken,  or  at  least- 
wise questionable,  by  erroneous  and  wicked  men : 
for  they  may  say,  That  the  Father  gave  not  all 
those  to  Christ  that  shall  be  saved,  before  the  world 
was  made  ;  for  that  this  act  of  giving  is  an  act  of 
continuation.* 

But  again,  this  word  'giveth '  is  not  to  be  rejected, 
for  it  hath  its  proper  use,  and  may  signify  to  us — 

1.  That  though  the  act  of  giving  among  men 
doth  admit  of  the  time  past,  or  the  time  to  come, 
and  is  to  be  spoken  of  with  reference  to  such  time  ; 
yet  with  God  it  is  not  so.  Things  past,  or  things 
to  come,  are  always  present  with  God,  and  with 


*  How  clearly  is  every  seeming  difficulty  explained  by 
Banyan.  The  Father  entered  into  covenant  with  the  Son,  in 
eternity,  to  save  his  elect;  and,  in  time,  as  they  appear  upon 
earth,  the  Father  giveth  them  to  Christ  by  effectual  calling, 
aud  he  brinirs  them  to  eternal  ''lory. — Ed.  ' 


his  Son  Jesus  Christ:  He  '  calleth  those  things 
which  be  not,'  that  is,  to  us,  'as  though  they  were.' 
Ro.  iv.  17.  And  again,  '  Known  unto  God  are  all  his 
works  from  the  beginning  of  the  world. '  All  things 
to  God  are  present,  and  so  the  gift  of  the  Father 
to  the  Son,  although  to  us,  as  is  manifest  by  the 
word,  it  is  an  act  that  is  past.  Ac.  xv.  is. 

2.  Christ  may  express  himself  thus,  to  show,  that 
the  Father  hath  not  only  given  him  this  portion  in 
the  lump,  before  the  world  was,  but  that  those  that 
he  had  so  given,  he  will  give  him  again ;  that  is, 
will  bring  them  to  him  at  the  time  of  their  con- 
version ;  for  the  Father  bringeth  them  to  Christ. 
Jn.  vi.  44.  As  it  is  said,  '  She  shall  be  brought  unto 
the  king  in  raiment  of  needle-work ; '  that  is,  in  the 
righteousness  of  Christ ;  for  it  is  God  that  imputeth 
that  to  those  that  are  saved.  Ps.  xiv.  u.  i  Co.  i. 

A  man  giveth  his  daughter  to  such  a  man,  first 
in  order  to  marriage,  and  this  respects  the  time 
past,  and  lie  giveth  her  again  at  the  day  appointed 
in  marriage.  And  in  this  last  sense,  perhaps,  the 
text  may  have  a  meaning ;  that  is,  that  all  that  the 
Father  hath,  before  the  world  was,  given  to  Jesus 
Christ,  he  giveth  them  again  to  him  in  the  day  of 
their  espousals. 

Things  that  are  given  among  men,  are  ofttimes 
best  at  first ;  to  wit,  when  they  are  new ;  and  the 
reason  is,  because  all  earthly  things  wax  old ;  but 
with  Christ  it  is  not  so.  This  gift  of  the  Father  is 
not  old  and  deformed,  and  unpleasant  in  his  eyes ; 
and  therefore  to  him  it  is  always  new.  When  the 
Lord  spake  of  gtving  the  land  of  Canaan  to  the 
Israelites,  he  saith  not,  that  he  had  given,  or  Avould 
give  it  to  them,  but  thus :  '  The  Lord  thy  God 
giveth  thee  -  this  good  land.'  De.  ix.  6.  Not  but  that 
he  had  given  it  to  them,  while  they  were  in  the 
loins  of  their  fathers,  hundreds  of  years  before. 
Yet  he  saith  now  he  giveth  it  to  them ;  as  if  they 
were  now  also  in  the  very  act  of  taking  possession, 
when  as  yet  they  were  on  the  other  side  Jordan. 
What  then  should  be  the  meaning?  Why,  I  take 
it  to  be  this.  That  the  land  should  be  to  them 
always  as  new ;  as  new  as  if  they  were  taking 
possession  thereof  but  now.  And  so  is  the  gift  of 
the  Father,  mentioned  in  the  text,  to  the  Son ;  it 
is  always  new,  as  if  it  were  always  new. 

'  All  that  the  Father  giveth  me. '  In  these  words 
you  find  mention  made  of  two  persons,  the  Father 
and  the  Son ;  the  Father  giving,  and  the  Son  re- 
ceiving or  accepting  of  this  gift.  This,  then,  in  the 
first  place,  clearly  demonstrateth,  that  the  Father 
and  the  Son,  though  they,  with  the  Holy  Ghost, 
are  one  and  the  same  eternal  God  ;  yet,  as  to  their 
personality,  are  distinct.  The  Father  is  one,  the 
Son  is  one,  the  Holy  Spirit  is  one.  But  because 
there  is  in  this  text  mention  made  but  of  two  of 
the  three,  therefore  a  word  about  these  two.  The 
giver  and  receiver  cannot  be  the  same  person  in  a 
proper  sense,  in  the  same  act  of  giving  and  receiving. 


COME   AND  WELCOME   TO  JESUS   CHRIST. 


3-15 


lie  that  givetl),  giveth  not  to  himself,  but  to  an- 
other ;  the  Father  giveth  not  to  the  Fatlier,  to  wit, 
to  liimself,  hut  to  the  Son :  the  Son  receiveth  not 
of  the  Son,  to  wit,  of  himself,  but  of  the  Father: 
so  when  the  Father  giveth  commandment,  he  giveth 
it  not  to  himself,  but  to  another ;  as  Christ  saith, 
'  lie  gave  me  a  commandment. '  Jn.  xu.  49.  So  again, 
'  I  am  one  that  bear  witness  of  myself,  and  the 
Father  that  sent  me  beareth  witness  of  me.'  Jn.viii.  is. 
Further,  here  is  something  implied  that  is  not 
expressed,  to  wit,  that  the  Father  hath  not  given 
all  men  to  Christ;  that  is,  in  that  sense  as  it  is 
intended  in  this  text,  though  in  a  larger,  as  was 
said  before,  he  hath  given  him  every  one  of  them  ; 
for  then  all  should  be  saved:  he  hath,  therefore, 
disposed  of  some  another  way.  He  gives  some  up 
to  idolatry ;  he  gives  some  up  to  uncleanness,  to 
vile  affections,  and  to  a  reprobate  mind.  Now 
these  he  disposeth  of  in  his  anger,  for  their  destruc- 
tion, that  they  may  reap  the  fruit  of  their  doings, 
and  be  filled  with  the  reward  of  their  own  ways. 
Ac.  \ii.  42.  Ro.  i.  24,  26,  28.  But  neither  hath  he  thus 
disposed  of  all  men ;  he  hath  even  of  mercy  reserved 
some  from  these  judgments,  and  those  are  they 
that  he  will  pardon,  as  he  saith,  *  For  I  will  par- 
don them  whom  I  reserve.'  Je.  l.  20.  Now  these  he 
hath  given  to  Jesus  Christ,  by  will,  as  a  legacy 
and  portion.  Hence  the  Lord  Jesus  says,  '  This 
is  the  Father's  will  which  hath  sent  me,  that  of 
all  which  he  hath  given  me  I  should  lose  nothing, 
but  should  raise  it  up  again  at  the  last  day.'  Jn.vj.  39. 

[the  FATHER'S  INTENT  IN  GIVING.] 

The  Father,  therefore,  in  giving  of  them  to  him 
to  save  them,  must  needs  declare  unto  us  these 
following  things: — 

First,  That  he  is  able  to  answer  this  design  of 
God,  to  wit,  to  save  them  to  the  uttermost  sin,  the 
uttermost  temptation,  k,c.  He.  vii.  25.  Hence  he  is 
said  to  lay  'help  upon  one  that  is  mighty,'  'mighty 
to  save.'  Ps.  ixixix.  19.  Is.  ixiii.  1.  And  hence  it  is 
again,  that  God  did  even  of  old  promise  to  send 
his  people  '  a  Saviour,  a  great  one. '  is.  xix.  20.  To 
save  is  a  great  work,  and  calls  for  almightiness  in 
the  undertaker:  hence  he  is  called  the  'Mighty 
God,  the  wonderful  Counsellor,'  <kc.  Sin  is  strong, 
Satan  is  also  sti'ong,  death  and  the  grave  are 
strong,  and  so  is  the  curse  of  the  law ;  therefore 
it  follows,  that  this  Jesus  must  needs  be,  by  God 
the  Father,  accounted  almighty,  in  that  he  hath 
given  his  elect  to  him  to  save  them,  and  deliver 
them  from  these,  and  that  in  despite  of  all  their 
force  and  power. 

And  he  gave'  us  testimony  of  this  his  might, 
when  he  was  employed  in  that  part  of  our  deli- 
verance that  called  for  a  declaration  of  it.  He 
abolished  death ;  he  destroyed  him  that  had  the 
power  of  death ;   he  was  the  destruction  of  the 


grave ;  he  hath  finished  sin,  and  made  an  end  of 
it,  as  to  its  damning  effects  upon  the  persons  that 
the  Father  hath  given  him ;  he  hath  vanquished 
the  curse  of  the  law,  nailed  it  to  his  cross, 
triumphed  over  them  upon  his  cross,  and  made  a 
show  of  these  things  openly.  2  Ti.  i.  10.  lie.  ii.  14,  15. 

IIo.  xiii.  14.    Da.    ii.  24.    Ga.  iii.  13.    Col.  ii.  14,  15.      Yea,  and 

even  now,  as  a  sign  of  his  triumph  and  conquest, 
he  is  alive  from  the  dead,  and  hath  the  keys  of 
hell  and  death  in  his  own  keeping.  Re.  i.  is. 

Second,  The  Father's  giving  of  them  to  him  to 
save  them,  declares  unto  us  that  he  is  and  will  be 
faithful  in  his  oflSce  of  Mediator,  and  that  therefore 
they  shall  be  secured  from  the  fruit  and  wages  of 
their  sins,  which  is  eternal  damnation,  by  his  faith- 
ful execution  of  it.  And,  indeed,  it  is  said,  even 
by  the  Holy  Ghost  him.'^elf,  That  he  '  was  faithful 
to  him  that  appointed  him,'  that  is,  to  this  work 
of  saving  those  that  the  Father  hath  given  him  for 
that  purpose ;  as  '  Moses  was  faithful  in  all  his 
house. '  Yea,  and  more  faithful  too,  for  Moses  was 
faithful  in  God's  house  but  as  a  servant ;  *  but 
Christ  as  a  Son  over  his  own  house.'  He.  iii.  And 
therefore  this  man  is  counted  worthy  of  more  glory 
than  Moses,  even  upon  this  account,  because  more 
faithful  than  he,  as  well  as  because  of  tlie  dignity 
of  his  person.  Therefore  in  him,  and  in  his  truth 
and  faithfulness,  God  resteth  well  pleased,  and 
hath  put  all  the  government  of  this  people  upon 
his  shoulders.  Knowing  that  nothing  shall  be 
wanting  in  him,  that  may  any  way  perfect  this 
design.  And  of  this  he,  to  wit,  the  Son,  hath 
already  given  a  proof.  For  when  the  time  was 
come,  that  his  blood  was,  by  Divine  justice,  required 
for  their  redemption,  washing,  and  cleansing,  he 
as  freely  poured  it  out  of  his  heart,  as  if  it  had 
been  water  out  of  a  vessel ;  not  sticking  to  part 
Avith  his  own  life,  that  the  life  which  was  laid  up 
for  his  people  in  heaven  might  not  fail  to  be  be- 
stowed upon  them.  And  upon  this  account,  as 
well  as  upon  any  other,  it  is  that  God  calleth  him 
'  my  righteous  servant. '  is.  lUi  11.  For  his  righteous- 
ness could  never  have  been  complete,  if  he  had 
not  been  to  the  uttermost  faithful  to  the  work  he 
undertook ;  it  is  also,  because  he  is  faithful  and 
true,  that  in  righteousness  he  doth  judge  and  make 
work  for  his  people's  deliverance.  He  will  faith- 
fully perform  this  trust  reposed  in  him.  The 
Father  knows  this,  and  hath  therefore  given  his 
elect  unto  him. 

Third,  The  Father's  giving  of  them  to  him,  to 
save  them,  declares  that  he  is,  and  will  be  gentle, 
and  patient  towards  them,  under  all  their  provoca- 
tions and  miscarriages.  H  is  not  to  be  imagined, 
the  trials  and  provocations  that  the  Sun  ot  Uod 
hath  all  along  had  with  these  people  that  have 
been  given  to  him  that  saves  them :  indeed  he  is 
said  to  be  'a  tried  stone;'  for  he  has  been  tried, 
not  only  by  the  devil,  guilt  of  eiu,  death,  and  tho 


246 


COME  AND  WELCOME  TO  JESUS  CHRIST. 


curse  of  tlic  law,  but  also  by  his  people's  ignor- 
ance, unrulincss,  falls  into  sin,  and  declining  to 
errors  in  life  and  doctrine.  Were  we  but  capable 
of  secino-  how  this  Lord  Jesus  has  been  tried  even 
by  his  people,  ever  since  there  was  one  of  them  in 
the  world,  we  should  be  amazed  at  his  patience 
and  o-entle  carriages  to  them.  It  is  said,  indeed, 
'  The  Lord  is  very  pitiful,  slow  to  anger,  and  of 
great  mercy.'  And,  indeed,  if  he  had  not  been 
so,  he  could  never  have  endured  their  manners  as 
he  has  done  from  Adam  hitherto.  Therefore  is 
his  pity  and  bowels  towards  his  church  preferred 
above  the  pity  and  bowels  of  a  mother  towards  her 
child.  '  Can  a  woman  forget  her  sucking  child, 
that  she  should  not  have  compassion  on  the  son  of 
her  womb  ?  Yea,  they  may  forget,  yet  will  I  not 
forget  thee,'  saith  the  Lord.  is.  xiix.  15. 

God  did  once  give  Moses,  as  Christ's  servant,  an 
handful  of  his  people,  to  carry  them  in  his  bosom, 
but  no  further  than  from  Egypt  to  Canaan ;  and 
this  ]\roses,  as  is  said  of  him  by  the  Holy  Ghost, 
was  the  meekest  man  that  was  then  to  be  found 
in  the  earth ;  yea,  and  he  loved  the  people  at  a 
very  great  rate ;  yet  neither  would  his  meekness 
nor  love  hold  out  in  this  work  ;  he  failed  and  grew 
passionate,  even  to  the  provoking  his  God  to  anger 
under  this  work.  '  And  Moses  said  unto  the  Lord, 
Wherefore  hast  thou  afflicted  thy  servant  ?  '  But 
what  was  the  affliction  ?  Why,  the  Lord  had  said 
unto  him,  '  Carry  this  people  in  thy  bosom  as  a 
nursing  father  beareth  the  suckling  child,  unto  the 
land  which  thou  swarest  unto  their  fathers.'  And 
how  then  ?  Not  I,  says  Moses,  '  I  am  not  able  to 
bear  all  this  people  alone,  because  it  is  too  heavy 
for  me.  If  thou  deal  thus  with  me,  kill  me,  I  pray 
thee,  out  of  hand,  and  let  me  not  see  my  wretched- 
ness.' Nil.  xL  11-15.  God  gave  them  to  Moses,  that 
he  might  carry  them  in  his  bosom,  that  he  might 
sbow  gentleness  and  patience  towards  them,  under 
all  the  provocations  wberewith  they  would  provoke 
him  from  that  time  till  he  had  brought  them  to 
their  land ;  but  he  failed  in  the  work ;  he  could 
not  exercise  it,  because  he  had  not  that  sufficiency 
of  patience  towards  them.  But  now  it  is  said  of 
the  person  speaking  in  the  text,  '  That  he  shall 
gather  the  lambs  with  his  arm,  and  carry  them  in 
his  bosom,  and  shall  gently  lead  those  that  are 
with  young. '  Is.  xl.  11.  Intimating,  that  this  was 
one  of  the  qualifications  that  God  looked  for,  and 
knew  was  in  him,  when  he  gave  his  elect  to  him  to 
save  them. 

Fourth,  The  Father  giving  of  him  to  save  them, 
declares  that  he  bath  a  sufficiency  of  wisdum  to 
wage  with  all  tlio.se  difficulties  that  would  attend 
him  in  his  bringing  of  his  sons  and  daughters  unto 
glory.  He  made  him  to  us  to  be  wisdom  ;  yea,  he 
is  called  wisdom  itself.  1  Co.  i.  30.  And  God  saith, 
moreover,  That  *  he  shall  deal  prudently.'  is.  lii.  13. 
Aud,  indeed,  he  that  shall  take  upun  him  to  be  the 


Saviour  of  the  people,  had  need  be  wise,  becau.se 
their  adversaries  are  subtle  above  any.  Here  they 
are  to  encounter  with  the  serpent,  who  for  his 
subtil ty  outwitted  our  father  and  mother,  when 
their  wisdom  was  at  highest.  Ge.  iu.  But  if  we  talk 
of  wisdom,  our  Jesus  is  wise,  wiser  than  Solomon, 
wiser  than  aU  men,  wiser  than  all  angels ;  he  is 
even  the  wisdom  of  God.  *  Christ  is  the  wisdom 
of  God.'  1  Co.  i.  24.  And  hence  it  is  that  he  turneth 
sin,  temptations,  persecutions,  falls,  and  all  things, 
for  good  unto  his  people,  iio.  viu.  28. 

Now  these  things  thus  concluded  on  do  show  us 
also  the  great  and  Avonderful  love  of  the  Father, 
in  that  he  should  choose  out  one  every  way  so  well 
prepared  for  the  work  of  man's  salvation. 

Herein,  indeed,  perceive  we  the  love  of  God. 
Iluram  gathered,  that  God  loved  Israel  because  he 
had  given  them  such  a  king  as  Solomon.  2  Ch.  u.  11. 
But  how  much  more  may  we  behold  the  love  that 
God  hath  bestowed  upon  us,  in  that  he  hath  given 
us  to  his  Son,  and  also  given  his  Son  for  us  ? 

[the  SON'S  RECEPTION  OF  THE  GIFT.] 

'  All  that  the  Father  giveth  me  shall  come.'  In 
these  last  words  there  is  closely  inserted  an  answer 
unto  the  Father's  end  in  giving  of  his  elect  to  Jesus 
Christ.  The  Father's  end  was,  that  they  might 
come  to  him,  and  be  saved  by  him ;  and  that,  says 
the  Son,  shall  be  done  ;  neither  sin  nor  Satan, 
neither  flesh  nor  world,  neither  wisdom  nor  folly, 
shall  hinder  their  coming  to  me.  '  They  shall 
come  to  me ;  and  him  that  cometh  to  me  I  will  in 
no  wise  cast  out.' 

Here,  therefore,  the  Lord  Jesus  positively  deter- 
mineth  to  put  forth  such  a  sufficiency  of  all  grace 
as  shall  eftectually  perform  this  promise.  '  They 
shall  come;'  that  is,  he  will  cause  them  to  come, 
by  infusing  of  an  efl'ectual  blessing  into  all  the 
means  that  shall  be  used  to  that  end.  As  was  said 
to  the  evil  spirit  that  was  sent  to  persuade  Ahab 
to  go  and  fall  at  Ramoth-Gilead  ;  Go:  *Thou  shalt 
pei'suade  him,  and  prevail  also:  go  forth,  and  do 
so.'  1  Ki.  xxii.  22.  So  will  Jcsus  Christ  say  to  the 
moans  that  shall  be  used  for  the  brina;iu£:  of  those 
to  him  that  the  Father  hath  given  him.  I  say,  he 
wiU  bless  it  eftectually  to  this  very  end ;  it  shall 
persuade  them,  and  shall  prevail  also ;  else,  as  I 
said,  the  Father's  end  would  be  frustrate ;  for  the 
Father's  will  is,  that  '  of  all  which  he  hath  given 
him,  he  should  lose  nothing,  but  should  raise  it  up 
at  the  last  day,'  Jn.  vi.  aa ;  in  order  next  unto  himself, 
Christ  the  first-fruits,  afterwards  those  that  are  his 
at  his  coming.  1  Co.  xv.  But  this  cannot  be  done  if 
there  should  fail  to  be  a  work  of  grace  eftectually 
wrought,  though  but  in  any  one  of  them.  But 
this  shall  not  fail  to  be  wi-ought  in  them,  even  in 
all  the  Father  hath  given  him  to  save.  '  All  that 
the  Father  hath  given  me  shall  come  uutome,'«kc. 


COME  AND  WELCOME  TO  JESUS  CHRIST. 


247 


"But  to  speak  more  distinctly  to  tlie  words,  They 
*  SHALL  COME,'  two  thiiigs  I  would  sliow  jou  from 
these  words — First,  Wiat  it  is  to  come  to  Christ. 
Second,  ]Vi/iat  force  there  is  in  this  2'}romise,  to 
make  them  co^ne  to  him. 

[what  it  is  to  come  to  CHRIST.] 

First,  I  would  show  you  what  it  is  to  come  to 
Christ.  This  word  come  must  be  understood 
spiritually,  not  carnally ;  for  many  came  to  hira 
carnally,  or  bodily,  that  had  no  saving  advantage 
by  him.  Multitudes  did  thus  come  unto  him  in  the 
days  of  his  flesh ;  yea,  innumerable  companies. 
There  is  also  at  this  day  a  formal  customary  com- 
ing to  his  ordinances  and  ways  of  worship,  which 
availeth  not  anything ;  but  v.'ith  them  I  shall  not 
now  meddle,  for  they  are  not  intended  in  the  text. 
The  coming,  then,  intended  in  the  text  is  to  be 
understood  of  the  coming  of  the  mind  to  him,  even 
the  moving  of  the  heart  towards  him.  I  say  the 
moving  of  the  heart  towards  him,  from  a  sound 
sense  of  the  absolute  want  that  a  man  hath  of 
him  for  his  justification  and  salvation. 

This  description  of  coming  to  Christ  divideth 
itself  into  two  heads:  Fii'St,  That  coming  to 
Christ  is  a  moving  of  the  mind  towards  him. 
Second,  That  it  is  a  moving  of  the  mind  towards 
him,  from  a  sound  sense  of  the  absolute  want  that 
a  man  hath  of  him  for  his  justification  and  salva- 
tion. 

[First.]  To  speak  to  the  first,  thai  it  is  a  moving 
of  the  mind  towards  him.  This  is  evident ;  be- 
cause coming  hither  or  thither,  if  it  be  voluntary, 
is  by  an  act  of  the  mind  or  will ;  so  coming  to 
Christ  is  through  the  inclining  of  the  will.  '  Thy 
people  shall  he  willing.'  Pa.  ex.  3.  This  willingness 
of  heart  is  it  which  sets  the  mind  a-moving  after 
or  towards  him.  The  church  expresseth  this  mov- 
ing of  her  mind  towards  Christ  by  the  moving  of 
her  bowels.  *  My  beloved  put  in  his  hand  by  the 
hole  of  the  door,  and  my  bowels  were  moved  for 
him.'ca.  V.  4.  'My  bowels;'  the  passions  of  my 
mind  and  affections  ;  which  passions  of  the  affec- 
tions are  expressed  by  the  yearning  and  sound- 
ing of  the  bowels,  the  yearning  or  passionate 
working  of  them,  the  sounding  of  them,  or  their 
making  a  noise  for  him.  Ge.  xiiii.  so.  i  Ki.  m.  26.  is.  xvi.  ii. 

This,  then,  is  the  coming  to  Christ,  even  a  mov- 
ing towards  him  with  the  mind.*  '  And  it  shall 
come  to  pass,  that  every  thing  that  liveth,  which 
moveth,  whithersoever  the  rivers  shall  come,  shall 

live. '  Eze.  xlvii.  9. 


*  To  come  unto  Christ,  in  its  proper  sense,  is  to  receive 
him  as  lie  is  offered  to  us  in  the  Word ;  to  believe  in  him,  as 
a  suitable  and  all-sufficient  Saviour ;  to  submit  to  his  govern- 
ment, in  both  suffering  and  doing  his  will,  with  all  lowly- 
mindedness  and  humility;  and  this  by  the  powerful  operation 
of  the  Holy  Spirit  upon  the  soul. — Mason. 


The  water  in  this  text  is  the  grace  of  God  in 
the  doctrine  of  it.  The  living  things  are  the  chil- 
dren of  men,  to  whom  the  grace  of  God,  by  the 
gospel,  is  preached.  Now,  saith  he,  every  living 
thing  which  moveth,  whithersoever  the  water  shall 
come,  shall  live.  And  see  how  this  word  moveth 
is  expounded  by  Christ  himself,  in  the  book  of 
the  Revelations :  •  The  Spirit  and  the  bride  say. 
Come.  And  let  him  that  heareth  say.  Come. 
And  let  him  that  is  athirst,  come.  And  whosoever 
will,'  that  is,  willing,  '  let  him  take  the  water  of 
life  freely.'  Re.  xxU.  17. 

So  that  to  move  in  thy  mind  and  will  after  Christ, 
is  to  be  coming  to  him.  There  are  many  poor 
souls  that  are  coming  to  Christ,  that  yet  cannot 
tell  how  to  believe  it,  because  they  think  that  com- 
ing to  him  is  some  strange  and  wonderful  thing ; 
and,  indeed,  so  it  is.  But  I  mean,  they  overlook 
the  inclination  of  their  will,  the  moving  of  their 
mind,  and  the  sounding  of  their  bowels  after  him; 
and  count  these  none  of  this  strange  and  wonderful 
thing;  when,  indeed,  it  is  a  work  of  greatest  won- 
der in  this  world,  to  see  a  man  who  was  sometimes 
dead  in  sin  possessed  of  the  devil,  an  enemy  to 
Christ  and  to  all  things  spiritually  good ;  1  say, 
to  see  this  man  moving  with  his  mind  after  the 
Lord  Jesus  Christ,  is  one  of  the  highest  wonders 
in  the  world. 

Second,  It  is  a  moving  of  the  mind  towards  him, 
from  a  sound  sense  of  the  absolute  want  that  a  man 
hath  of  him  for  his  justificalion  and  salvation. 
Indeed,  without  this  sense  of  a  lost  condition  with- 
out him,  there  will  be  no  moving  of  the  mind  to- 
wards him.  A  moving  of  their  mouth  there  may 
be;  'With  their  mouth  they  show  much  love.' 
Eze.  ixxiii.  31.  Such  a  people  as  this  will  come  as 
the  true  people  cometh ;  that  is,  in  show  and  out- 
ward appearance.  And  they  will  sit  before  God's 
ministers,  as  his  people  sit  before  them ;  and  they 
will  hear  his  words  too,  but  they  will  not  do  them; 
that  is,  will  not  come  inwardly  with  their  minds. 
'  For  with  their  mouth  they  shew  much  love,  hut 
their  heart,'  or  mind,  '  goeth  after  their  covetous- 
ness. '  Now,  all  this  is  because  they  want  an  etfec- 
tual  sense  of  the  misery  of  their  state  by  nature ; 
for  not  till  they  have  that  will  they,  in  their  mind, 
move  after  him.  Therefore,  thus  it  is  said  con- 
cerning the  true  comers,  At  '  that  day,  the  great 
trumpet  shall  be  blown,  and  they  shall  come  which 
were  ready  to  perish  in  the  land  of  Assyria,  and 
the  outcasts  in  the  land  of  Egypt,  and  shall  wor- 
ship the  Lord  in  the  holy  mount  at  Jerusiilem.' 
Is.  xxvii.  13.  They  are  then,  as  you  see,  the  outcasts, 
and  those  that  are  ready  to  perish,  that,  indeed, 
have  their  minds  effectually  moved  to  come  to  Jesus 
Christ.  This  sense  of  things  was  that  which  mado 
the  three  thousand  come,  that  mado  Saul  come, 
that  made  the  jailer  come,  and  that,  indeed,  makes 
all  others  come,  that  come  elfcctually.  Ac.  u.  8,  is. 


248 


COME   AND   WELCOME   TO   JESUS   CUEIST. 


Of  tlie  true  coming  to  Christ,  the  four  lepers 
were  a  famous  semhlauce,  of  wliom  you  read,  2  Ki. 
vu.  8,  <kc.  The  famine  in  those  days  was  sore  in 
the  land,  there  was  no  bread  for  the  people  ;  and 
as  for  that  sustenance  that  was,  wliich  was  asses' 
flesh  and  doves'  dung,  that  was  only  in  Samaria, 
and  of  these  tlie  lepers  had  no  share,  for  they  were 
thrust  without  the  city.  Well,  now  they  sat  in 
the  gate  of  the  c\tj,  and  hunger  was,  as  I  may 
say,  making  his  last  meal  of  them  ;  and  being, 
therefore,  half  dead  alreadj--,  what  do  they  think 
of  doing  ?  Why,  first  they  display  the  dismal 
colours  of  death  before  each  other's  faces,  and  then 
resolve  what  to  do,  saying,  '  If  we  say  we  will 
enter  into  the  city,  then  the  famine  is  in  the  city, 
and  we  shall  die  there :  if  we  sit  still  here,  we  die 
also.  Now,  therefore,  come,  let  us  fall  unto  the 
host  of  the  Syrians :  if  they  save  us  alive,  we  shall 
live  ;  if  they  kill  us,  we  shall  but  die.'  Here,  now, 
was  necessity  at  work,  and  this  necessity  drove 
them  to  go  thither  for  life,  whither  else  they  would 
never  have  gone  for  it.  Thus  it  is  with  them  that 
in  truth  come  to  Jesus  Christ.  Death  is  before 
them,  they  see  it  and  feel  it ;  he  is  feeding  upon 
them,  and  will  eat  them  quite  up,  if  they  come  not  to 
Jesus  Christ;  and  therefore  they  come,  even  of  neces- 
sity, being  forced  thereto  by  that  sense  they  have  of 
their  being  utterly  and  everlastingly  undone,  if  they 
find  not  safety  in  him.  These  are  they  that  will 
come.  Indeed,  these  are  they  that  are  invited  to 
come.  '  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest. '  Mat.  xL  28. 

Take  two  or  three  things  to  make  this  more 
plain  ;  to  wit,  That  coming  to  Christ  floweth  from 
a  sound  sense  of  the  absolute  need  that  a  man  hath 
of  him,  as  afore. 

1.  'They  shall  come  with  weeping,  and  with 
supplications  will  I  lead  them  ;  I  will  cause  them 
to  walk  by  the  rivers  of  waters  in  a  straight  way 
wherein  they  shall  not  stumble. '  Je.  xxxL  9.  Mind 
it ;  they  come  with  weeping  and  supplication  ;  they 
come  with  prayers  and  tears.  Now  prayers  and 
tears  are  the  efi"ects  of  a  right  sense  of  the  need  of 
mercy.  Thus  a  senseless  sinner  cannot  come,  he 
cannot  pray,  he  cannot  cry,  he  cannot  come  sen- 
sible of  what  he  sees  not,  nor  feels.  *  In  those 
days,  and  in  that  time  -  the  children  of  Israel 
shall  come;  they  and  the  children  of  Judah  toge- 
ther, going  and  weeping:  they  shall  go  and  seek 
the  Lord  their  God.  They  shall  ask  the  way  to 
Zion  with  their  faces  thitherward,  sayhig,  Come 
and  let  us  join  ourselves  to  the  Lord  in  a  perpetual 
covenant  Uiat  shall  not  be  forgotten.'  Je.  i.  4,  5. 

2.^  This  coming  to  Christ,  it  is  called  a  running 
to  him,  as  pjing  to  him ;  a  flying  to  him  from 
wrath  to  come.  By  all  which  terms  is  set  forth 
tlie  sense  of  the  man  that  comes ;  to  wit,  That  he 
is  afi'ected  with  the  sense  of  his  sin,  and  the  death 
due  thereto;  that  he  is  sensible  that  the  avenger 


of  blood  pursues  him,  and  that,  therefore,  he  is 
thus  off,  if  he  makes  not  speed  to  the  Son  of  God 
for  life.  Mat.  iii.  7.  P3.  cxiiii.  9.  Flying  is  the  last 
work  of  a  man  in  danger ;  all  that  are  in  danger 
do  not  fly ;  no,  not  all  that  see  themselves  in  dan- 
ger ;  flying  is  the  last  work  of  a  man  in  danger ; 
all  that  hear  of  danger  will  not  fly.  Men  will  con- 
sider if  there  be  no  other  way  of  escape  before  they 
fly.  Tlierefore,  as  I  said,  flying  is  the  last  thing. 
When  all  refuge  fails,  and  a  man  is  made  to  see 
that  there  is  nothing  left  him  but  sin,  death,  and 
damnation,  unless  he  flies  to  Christ  for  life  ;  then 
he  flies,  and  not  till  then. 

3.  That  the  true  coming  is  from  a  sense  of  an 
absolute  need  of  Jesus  Christ  to  save,  <fcc.,  is  evi- 
dent by  the  outcry  that  is  made  by  them  to  come, 
even  as  they  are  coming  to  him,  '  Lord,  save  me,' 
or  I  perish ;  '  Men  and  brethren,  what  shall  we 
do  ? '  '  Sirs,  what  must  I  do  to  be  saved  ?  '  and  the 
like.  Mat.  xiv.  30.  Ac.  iL  37 ;  xri.  30.  This  language  doth 
sufficiently  discover  that  the  truly-coming  souls 
are  souls  sensible  of  their  need  of  salvation  by  Jesus 
Christ;  and,  moreover,  that  there  is  nothing  else 
that  can  help  them  but  Christ. 

4.  It  is  yet  further  evident  by  these  few  things 
that  follow:  It  is  said  that  such  are  'pricked  in 
their  heart,'  that  is,  with  the  sentence  of  death  by 
the  law ;  and  the  least  prick  in  the  heart  kills  a 
man.  Ac.  ii.  37.  Such  are  said,  as  I  said  before,  to 
weep,  to  tremble,  and  to  be  astonished  in  them- 
selves at  the  evident  and  unavoidable  danger  that 
attends    them,    unless  they  fly  to  Jesus  Christ. 

Ac.  ix.  16. 

5.  Coming  to  Christ  is  attended  with  an  honest 
and  sincere  forsaking  of  all  for  him.  '  If  any  man 
come  to  me,  and  hate  not  his  father  and  mother, 
and  wife,  and  children,  and  brethren,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  my  dis- 
ciple. And  whosoever  doth  not  bear  his  cross, 
and  come  after  me,  cannot  be  my  disciple. '  Lu.  xiv. 

26,  27. 

By  these  and  the  like  expressions  elsewhere, 
Christ  describeth  the  true  comer,  or  the  man  that 
indeed  is  coming  to  him ;  he  is  one  that  casteth 
all  behind  his  back ;  he  leaveth  all,  he  forsaketh 
all,  he  hateth  all  things  that  would  stand  in  his 
way  to  hinder  his  coming  to  Jesus  Christ.  There 
are  a  great  many  pretended  comers  to  Jesus  Christ 
in  the  world ;  and  they  are  much  like  to  the  man 
you  read  of  in  Mat.  xxi.  so,  that  said  to  his  father's 
bidding,  'I  go,  Sir,  and  went  not.'  I  say,  there 
are  a  great  many  such  comers  to  Jesus  Christ; 
they  say,  when  Christ  calls  by  his  gospel,  I  come. 
Sir;  but  still  they  abide  by  their  pleasures  and 
carnal  delights.  They  come  not  at  all,  only  they 
give  him  a  courtly  compliment ;  but  he  takes  notice 
of  it,  and  will  not  let  it  pass  for  any  more  than  a 
lie.  lie  said,  '  I  go,  Sir,  and  went  not;'  he  dis- 
sembled and  lied.     Take  heed  of  this,  you  that 


COME   AND   WELCOME  TO  JESUS   CHRIST. 


249 


flatter  yourselves  witli  you  own  deceivings.  Words 
will  not  do  with  Jesus  Christ.  Coming  is  coming, 
and  nothing  else  will  go  for  coming  with  him. 

^Objections  that  usually  lie  in  (lie  way  of  coming  to 
Christ.] 

Before  I  speak  to  the  other  head,  I  shall  answer 
some  objections  that  usually  lie  in  the  way  of  those 
that  in  truth  are  coming  to  Jesus  Christ. 

Objection  1.  Tliough  I  cannot  deny  bid  my  miml 
runs  after  Christ,  and  that  too  as  being  moved  tliere- 
tofrom  a  sight  and  consideration  of  my  lost  condition, 
for  I  see  without  him  I  perish;  yet  I  fear  my  ends 
are  not  right  in  coming  to  him.  Quest.  Why,  what 
is  thine  end  in  coming  to  Christ?  Answ.  My  end  is, 
that  I  might  have  life,  and  be  saved  by  Jesus  Christ. 

This  is  the  objection  ;  Avell,  let  me  tell  thee,  that 
to  come  to  Christ  for  life,  and  to  be  saved,  although 
at  present  thou  hast  no  other  end,  is  a  lawful  and 
good  coming  to  Jesus  Christ.  This  is  evident,  be- 
cause Christ  propoundeth  life  as  the  only  argument 
to  prevail  with  sinners  to  come  to  him,  and  so  also 
blameth  them  because  they  come  not  to  him  for 
life.  '  And  ye  will  not  come  to  me,  that  ye  might 
have  life.'  Ju.  v.  40.  Besides,  there  are  many  other 
scriptures  whereby  he  allureth  sinners  to  come  to 
him,  in  which  he  propoundeth  nothing  to  them  but 
their  safety.  As,  '  Whosoever  believeth  in  him 
should  not  perish  ; '  he  that  believeth  is  '  passed 
from  death  unto  life. '  '  He  that  believeth  -  shall 
be  saved.'  '  He  that  believeth  on  him  is  not  con- 
demned.' And  believing  and  coming  are  all  one. 
So  that  you  see,  to  come  to  Christ  for  life,  is  a 
lawful  coming  and  good.  In  that  he  believeth, 
that  he  alone  hath  made  atonement  for  sin.  Ro.  ii. 

And  let  me  add  over  and  above,  that  for  a  man 
to  come  to  Christ  for  life,  though  he  comes  to  him 
for  nothing  else  but  life,  it  is  to  give  much  honour 
to  him. 

1.  He  honoureth  the  word  of  Christ,  and  con- 
senteth  to  the  truth  of  it ;  and  that  in  these  two 
general  heads.  (1.)  He  consenteth  to  the  truth  of 
all  those  sayings  that  testify  that  sin  is  most 
abominable  in  itself,  dishonourable  to  God,  and 
damnable  to  the  soul  of  man ;  for  thus  saith  the 
man  that  cometh  to  Jesus  Christ.  Je.  xliv.  4.  Ro.  ii.  23 ; 
vi.  23.  2  Th.  ii.  12.  (2.)  In  tbat  he  believeth,  as  the 
word  hath  said,  that  there  is  in  the  world's  best 
things,  righteousness  and  all,  nothing  but  death  and 
damnation ;  for  so  also  says  the  man  that  comes  to 

Jesus  Christ  for  life.    Ro.  vii.  24,  25  ;  viii.  2,  3.  2  Co.  iii.  G-8. 

2.  lie  honoureth  Christ's  person,  in  that  he 
believeth  that  there  is  life  in  him,  and  that  he  is 
able  to  save  him  from  death,  hell,  the  devil,  and 
damnation  ;  for  unless  a  man  believes  this,  he  will 
not  come  to  Christ  for  life.  lie.  vii.  24,  25. 

3.  He  honoureth  him,  in  that  he  believeth  that 
he  is  authorized  of  the  Father  to  give  life  to  those 
that  come  to  him  for  it.  Jn.  v.  11, 12 ;  ivii  1-3. 

VOL.  I. 


4.  He  honoureth  the  priesthood  of  Jesus  Christ. 
(1.)  In  that  be  believeth  that  Christ  hath  mora 
power  to  save  from  sin  by  the  sacrifice  that  he  hath 
offered  for  it,  than  hath  all  law,  devils,  death,  or 
sin  to  condemn.  He  that  believes  not  this,  will 
not  come  to  Jesus  Christ  for  life.  Ac.  xiii.  .S8.  lie.  u. 
14,  1.5.  Re.  i.  17,  18.  (2.)  In  that  he  believeth  that 
Christ,  according  to  his  office,  will  be  most  faitliful 
and  mercifid  in  the  discharge  of  his  office.  Thia 
must  be  included  in  the  faith  of  him  that  comes  for 
life  to  Jesus  Christ.  1  Jn.  ii.  1-3.  lie.  n.  17,  18. 

5.  Further,  He  that  cometh  to  Jesus  Christ  for 
life,  tslieth  part  with  him  against  sin,  and  against 
the  ragged  and  imperfect  righteousness  of  the 
world ;  yea,  and  against  false  Christs,  and  damn- 
able errors,  that  set  themselves  against  the  worthi- 
ness of  his  merits  and  sufficiency.  This  is  evident, 
for  that  such  a  soul  siogleth  Christ  out  from  them 
all,  as  the  only  one  that  can  save. 

6.  Therefore  as  Noah,  at  God's  command,  thou 
preparest  this  ark,  for  the  saving  of  thyself,  by 
which  also  thou  condemnest  the  world,  and  art 
become  heir  of  the  righteousness  which  is  by  faith. 
He.  xi.  7.  Wherefore,  coming  sinner,  be  content; 
he  that  cometh  to  Jesus  Christ,  believeth  too  that 
he  is  willing  to  show  mercy  to,  and  have  com- 
passion upon  him,  though  unworthy,  that  comes 
to  him  for  life.  And  therefore  thy  soul  lieth  not 
only  under  a  special  invitation  to  come,  but  under 
a   promise  too   of  being   accepted  and  forgiven. 

Mat.  xL  28. 

All  these  particular  parts  and  qualities  of  faith 
are  in  that  soul  that  comes  to  Jesus  Christ  for  life, 
as  is  evident  to  any  indifferent  judgment.  For, 
will  he  that  believeth  not  the  testimony  of  Christ 
concerning  the  baseness  of  sin,  and  the  insuffi- 
ciency of  the  righteousness  of  the  world,  come  to 
Christ  for  life?  No.  He  that  believeth  not  this 
testimony  of  the  word,  comes  not.  He  that 
believeth  that  there  is  life  anywhere  else,  comes 
not.  He  that  questions  whether  the  Father  hath 
given  Christ  power  to  forgive,  comes  not.  He  that 
thinketh  that  there  is  more  in  sin,  in  the  law,  in 
death,  and  the  devil,  to  destroy,  than  there  is  iu 
Christ  to  save,  comes  not.  He  also  that  questions 
his  faithful  management  of  his  priesthood  for  the 
salvation  of  sinners,  comes  not. 

Thou,  then,  that  art  indeed  the  coming  sinner, 
believest  all  this.  True,  perhaps  thou  dost  not 
believe  with  that  full  assurance,  nor  hast  thou 
leisure  to  take  notice  of  thy  faith  as  to  these  dis- 
tinct acts  of  it;  but  yet  all  this  faith  is  in  him 
coming  to  Christ  for  life.  And  the  faith  that  thus 
worketh,  is  the  faith  of  the  best  and  purest  kind; 
because  this  man  conies  alone  as  a  sinner,  and  as 
seeing  that  life  is,  and  is  to  be  had  only  in  Jesus 
Christ. 

Before  I  conclude  my  answer  to  this  objection, 
take  into  thy  consideration  these  two  things. 
^  21 


S50 


COME  AND  WELCOJIE  TO  JESUS  CHRIST. 


1st.  [Consider]  that  the  cities  of  refuge  were 
erected  for  those  tliat  were  dead  in  law,  and 
that  yet  would  live  by  grace  ;  even  for  those  that 
Avere  to  fly  thither  for  life  from  the  avenger  of 
blood  that  pursueth  after  them.  And  it  is  worth 
your  noting,  that  those  that  were  upon  their  flight 
thither,  are  in  a  peculiar  manner  called  the  people 
of  God:  '  Cast  ye  up,  cast  ye  up,'  saith  God;  '  pre- 
pare the  way ;  take  up  the  stumhlinghlock  out  of 
the  way  of  my  people. '  is.  ivii.  u.  This  is  meant 
of  preparing  the  way  to  the  city  of  refuge,  that  the 
slayers  might  escape  thither ;  Avhich  flying  slayers 
are  here,  by  way  of  specialty,  called  the  people  of 
God;  even  those  of  them  that  escaped  thither  for  life. 

2dly.  Consider  that  of  Ahab,  when  Benhadad 
sent  to  him  for  life,  saying,  '  Thus  saith  thy  ser- 
vant Benhadad,  I  pray  thee  let  me  live.'  Though 
Benhadad  had  sought  the  crown,  kingdom,  yea, 
and  also  the  life  of  Ahab,  yet  how  effectually  doth 
Benhadad  prevail  with  him  !  Is  Benhadad  yet 
alive?  saith  Ahab  ;  He  is  my  brother ;  yea,  go  ye, 
bring  him  to  me.  So  he  made  him  ride  in  his 
chariot,  i  Ki.  xx. 

Coming  sinner,  what  thinkest  thou?  If  Jesus 
Christ  had  as  little  goodness  in  him  as  Ahab,  he 
might  grant  an  humble  Benhadad  life;  thou  neither 
beggest  of  him  his  crown  and  dignity ;  life,  eternal 
life,  will  serve  thy  turn.  How  much  more  then 
shalt  thou  have  it,  since  thou  hast  to  deal  with 
him  who  is  goodness  and  mercy  itself!  yea,  since 
thou  art  also  called  upon,  yea,  greatly  encouraged 
by  a  promise  of  life,  to  come  unto  him  for  life! 
Read  also  these  Scriptures,  Nu.  nxv.  ii,  14,  15.  Jos.  xx. 

1-6.  Heb.  \-i.  lG-21. 

Object.  2.  When  I  say  I  only  seek  myself,  I  mean 
I  do  'not  find  that  I  do  design  God's  glory  in  mine 
oivn  salvation  by  Christ,  and  that  makes  me  fear  I 
do  not  come  arigJit. 

Answ.  Where  doth  Christ  Jesus  require  such  a 
qualification  of  those  that  are  coming  to  him  for 
life?  Come  thou  for  life,  and  trouble  not  thy  head 
with  such  objections  against  thyself,  and  let  God 
and  Christ  alone  to  glorify  themselves  in  the  sal- 
vation of  such  a  worm  as  thou  art.  The  Father 
saith  to  the  Son,  '  Thou  art  my  servant,  0  Israel, 
in  whom  I  will  be  glorified.'  God  propoundeth 
life  to  sinners,  as  the  argument  to  prevail  with 
them  to  come  to  him  fur  life;  and  Christ  says 
plainly,  '  I  am  come  that  they  might  have  life. ' 
Jn.  X.  10.  He  hath  no  need  of  thy  designs,  though 
thou  hast  need  of  his.  Eternal  life,  pardon  of 
sin,  and  deUverance  from  wrath  to  come,  Christ 
propounds  to  thee,  and  these  be  the  things  that 
thou  hast  need  of;  besides,  God  will  be  gracious 
and  merciful  to  worthless,  undeserving  wretches ; 
come  then  as  such  an  one,  and  lay  no  stumblino-- 
blocks  in  the  way  to  him,  but  come  to  him  for  life, 

and   live.    Jn.  v.  -H  ;  x.  10 ;  iii.  06.  Mat.  i.  21 ;  Tr.  viii.  35,  36. 
i  Th.  i.  10.  Jn,  li.  23,  iC 


When  the  jailor  said,  '  Sirs,  What  must  I  do 
to  be  saved? '  Paul  did  not  so  much  as  once  ask 
him.  What  is  your  end  in  this  question?  do  you 
design  the  glory  of  God,  in  the  salvation  of  your 
soul?  He  had  more  wit;  he  knew  that  such 
questions  as  these  would  have  been  but  fools' 
babbles  about,  instead  of  a  sufiicient  salve*  to  so 
weighty  a  question  as  this.  Wherefore,  since  this 
poor  wretch  lacked  salvation  by  Jesus  Christ,  I 
mean  to  be  saved  from  hell  and  death,  which  he 
knew,  now,  was  due  to  him  for  the  sins  that  he  had 
committed,  Paul  bids  him,  like  a  poor  condemned 
sinner  as  he  was,  to  proceed  still  in  this  his  way 
of  self-seeking,  saying,  'Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved.'  Ac.  xvi.  30—32.  I 
know  that  afterwards  thou  wilt  desire  to  glorify 
Christ  by  walking  in  the  way  of  his  precepts  ;  but 
at  present  thou  wantest  life  ;  the  avenger  of  blood 
is  behind  thee,  and  the  devil  like  a  roaring  lion  is 
behind  thee  ;  well,  come  now,  and  obtain  life  from 
these  ;  and  when  thou  hast  obtained  some  comfort- 
able persuasion  that  thou  art  made  partaker  of 
life  by  Christ,  then,  and  not  till  then,  thou  wilt 
say,  '  Bless  the  Lord,  0  my  soul,  and  all  that  is 
within  me  bless  his  holy  name.  Bless  the  Lord, 
0  my  soul,  and  forget  not  all  his  benefits  :t  who 
forgiveth  all  thine  iniquities,  who  healeth  all  thy 
diseases  ;  who  redeemeth  thy  life  from  destruction  ; 
who  crowneth  thee  with  loving-kindness  and  tender 
mercies.'  Ps.  cUi.  1-4. 

Object.  3.  But  I  cannot  believe  that  I  come  to 
CJirist  aright,  because  sometimes  I  am  apt  to  question 
his  very  being  and  office  to  save. 

Thus  to  do  is  horrible ;  but  niayest  thou  not 
judge  amiss  in  this  matter? 

How  can  I  judge  amiss,  when  I  judge  as  I  feel  ? 
Poor  soul !  Thou  mayest  judge  amiss  for  all 
that.  Why,  saith  the  sinner,  I  think  that  these 
questionings  come  from  my  heart. 

Let  me  answer.  That  which  comes  from  thy 
heart,  comes  from  thy  will  and  ati'ections,  from 
thy  understanding,  judgment,  and  conscience,  for 
these  must  acquiesce  in  thy  questioning,  if  thy 
questioning  be  with  thy  heart.  And  how  sayest 
thou,  for  to  name  no  more,  dost  thou  with  thy 
atfection  and  conscience  thus  question  ?  Answ.  No, 
my  conscience  trembles  when  such  thoughts  come 
into  my  mind ;  and  my  afi"ections  are  otherwise 
inclined. 

Then  I  conclude,  that  these  things  are  either 
suddenly  injected  by  the  devil,   or  else  are   the 


*  '  Salve ;'  relief,  aid,  or  help. 

'  Wiieh  Cambell  seiuj;,  tliough  he  could  not  salne, 
He  done  undoe,  yet  for  to  sahe  his  name 
And  purchase  lionour  to  Ids  friend's  hehalve, 
XUis  goodly  counterfcsauuce  he  did  frame.' 

Spenser's  Faert/  Qiiefrt. 

f  We  cannot  remember  all  God's  benefits,  but  how  jjroue 
we  ai-e  to  forget  them  all  I — Ed. 


COME  AND  WELCOME  TO  JESUS  CHRIST. 


251 


fruits  of  tliat  body  of  sin  and  death  that  yet  dwells 
within  thee,  or  perhaps  from  both  together. 

If  they  come  wholly  from  the  devil,  as  they 
seem,  because  thy  conscience  and  affections  are 
against  them,  or  if  they  come  from  that  body  of 
death  that  is  in  thee,  and  be  not  thou  curious  in 
inquiring  from  whether  of  them  they  come,  the 
safest  way  is  to  lay  enough  at  thy  own  door ; 
nothing  of  this  should  hinder  thy  coming,  nor 
make  thee  conclude  thou  comest  not  aright.* 

And  before  I  leave  thee,  let  me  a  little  query 
with  thee  about  this  matter. 

1.  Dost  thou  like  these  wicked  blasphemies? 
Answ.  No,  no,  their  presence  and  working  kills  me. 

2.  Dost  thou  mourn  for  them,  pray  against  them, 
and  hate  thyself  because  of  them?  Answ.  Yes, 
yes ;  but  that  which  afflicts  me  is,  I  do  not  prevail 
against  them. 

3.  Dost  thou  sincerely  choose,  mightest  thou 
have  thy  choice,  that  thy  heart  might  be  affected 
and  taken  with  the  things  that  arc  best,  most 
heavenly,  and  holy?  Answ.  With  all  my  heart, 
and  death  the  next  hour,  if  it  were  God's  will, 
i-ather  than  thus  to  sin  against  him. 

Well  then,  thy  not  liking  of  them,  thy  mourn- 
ing for  them,  thy  praying  against  them,  and  thy 
loathing  thyself  because  of  them,  with  thy  sincere 
choosing  of  those  thoughts  for  thy  delectation  that 
are  heavenly  and  holy,  clearly  declares,  that  these 
things  are  not  countenanced  either  with  thy  will, 
affections,  understanding,  judgment,  or  conscience ; 
and  so,  that  thy  heart  is  not  in  them,  but  that 
rather  they  come  immediately  from  the  devil,  or 
arise  from  the  body  of  death  that  is  in  thy  flesh, 
of  which  thou  oughtest  thus  to  say,  '  Now,  then, 
it  is  no  more  I  that  do  it,  but  sin  that  dwelleth 
in  me.'  Ro.  vii.  n. 

I  will  give  thee  a  pertinent  instance.  In  Deut. 
xxii.,  thou  mayest  read  of  a  betrothed  damsel,  one 
betrothed  to  her  beloved,  one  that  had  given  him 
her  heart  and  mouth,  as  thou  hast  given  thyself 
to  Christ ;  yet  was  she  met  with  as  she  walked  in 
the  field,  by  one  that  forced  her,  because  he  was 
stronger  than  she.  Well,  what  judgment  now 
doth  God,  the  righteous  judge,  pass  upon  the 
damsel  for  this  ?  '  The  man  only  that  lay  with 
her,'  saith  God,  '  shall  die.  But  mito  the  damsel 
thou  shalt  do  nothing ;  there  is  in  the  damsel  no 
sin  worthy  of  death.  For,  as  Avhen  a  man  riseth 
against  his  neighbour,  and  slayeth  him,  even  so 


*  Clu-istiau,  in  the  Valley  of  tlie  Shadow  of  Death,  was  thus 
exercised  -. — '  I  took  notice  that  now  poor  Christian  was  so 
confoLiuded  that  he  did  uot  know  his  own  voice;  and  thus  I 
perceived  it: — Just  when  he  was  come  over  agaiust  the  mouth 
of  the  hui-ning  pit,  one  of  the  wicked  ones  got  behind  him, 
and  stepped  up  softly  to  him,  and  whisperingly  suggested 
many  grievous  blasphemies  to  him,  which  he  verily  thought  had 
proceeded  from  his  own  mind.'  See  also  Grace  Abounding, 
No.  100-102.— Ed. 


is  this  matter;  for  he  found  her  in  the  field,  aind 
the  betrothed  damsel  cried,  and  there  was  none  to 
save  her. '  De.  xxU.  25—27. 

Thou  art  this  damsel.  The  man  that  forced 
thee  with  these  blasphemous  thoughts,  is  the 
devil ;  and  he  lightcth  upon  thee  in  a  fit  place, 
even  in  the  field,  as  thou  art  wandering  after  Jesus 
Christ ;  but  thou  criest  out,  and  by  thy  cry  did 
show,  that  thou  abliorrest  such  wicked  lewdness. 
Well,  the  Judge  of  all  the  earth  will  do  right ;  he 
will  not  lay  the  sin  at  thy  door,  but  at  his  that 
offered  the  violence.  And  for  thy  comfort  take 
this  into  consideration,  that  he  came  to  heal  them 
'  that  were  oppressed  of  the  devil.'  Ac.  x.  38. 

Object.  4.  Bat,  saith  another,  I  am  so  heartless, 
so  slow,  and,  as  I  think,  so  indifferent  in  my  coming, 
that,  to  speak  truth,  I  know  not  whether  my  kind  of 
coming  ougld  to  he  called  a  coming  to  (J/iiist. 

Atisw.  You  know  that  1  told  you  at  first,  that 
coming  to  Christ  is  a  moving  of  the  heart  and 
affections  towards  him. 

But,  saith  the  soul,  my  dulness  and  indifferency 
in  all  holy  duties,  demonstrate  my  heartlessness 
in  coming ;  and  to  come,  and  not  with  the  heart, 
signifies  nothing  at  all. 

1.  The  moving  of  the  heart  after  Christ  is  not 
to  be  discerned,  at  all  times,  by  thy  sensible  affec- 
tionate performance  of  duties,  but  rather  by  those 
secret  groanings  and  complaints  which  tliy  soul 
makes  to  God  agamst  that  sloth  that  attends  thee 
in  duties. 

2.  But  grant  it  to  be  even  as  thou  sayest  it  is, 
that  thou  comest  so  slowly,  <fec.,  yet,  since  Christ 
bids  them  come  that  come  not  at  all,  surely  they 
may  be  accepted  that  come,  though  attended  with 
those  infirmities  which  thou  at  present  groanest 
under.  He  saith,  '  And  him  that  cometh ; '  he 
saith  not.  If  they  come  sensible;  so  fast;  but, 
'And  him  that  cometh  to  me  I  Avill  in  no  wise 
cast  out. '  He  saith  also  in  the  ninth  of  Proverbs, 
'  As  for  him  that  wanteth  understanding,'  that  is, 
an  heart  (for  oftentimes  the  understanding  is  taken 
for  the  heart),  '  come,  eat  of  my  bread,  and  drink 
of  the  wine  which  I  have  mingled.' 

3.  Thou  mayest  be  vehement  in  thy  spirit  in 
coming  to  Jesus  Christ,  and  yet  be  plagued  with 
sensible  sloth;  so  was  the  church  when  she  cried, 
'Draw  me,  we  will  run  after  thee;'  and  Paul,  when 
he  said,  '  When  I  would  do  good,  evil  is  present 
with  me.'  Ca.  liv.  iio.  vii.  Ga.  V.  19.  The  works,  sti-ug. 
glings,  and  oppositions  of  the  flesh,  are  more 
manifest  than  are  the  works  of  the  Spirit  in  our 
hearts,  and  so  are  sooner  felt  than  they.  ^^  hat 
then  ?  Let  us  not  be  discouraged  at  the  siglit  and 
feeling  of  our  own  infirmities,  but  run  the  faster  to 
Jesus  Christ  for  salvation. 

4.  Get  thy  heart  warmed  with  the  sweet  pro- 
mise of  Christ's  acceptance  of  the  coming  sinner, 
and  that  will  make  thee  make  more  haste  unto 


252 


COME  AND   WELCOME  TO  JESUS   CHRIST. 


him.  DIseouragii\£?  thouglits  tlicy  are  like  unto 
cold  weather,  they  benumb  the  senses,  and  make 
us  fo  iincainlj  about  our  business;  but  the  sweet 
and  warm  gleads*  of  promise  are  like  the  com- 
fortable beams  of  the  sun,  which  liven  and  re- 
fresh, t  You  see  how  little  the  bee  and  fly  do  play 
in  the  air  in  winter;  why,  the  cold  hinders  them 
from  doing  it ;  but  when  the  wind  and  sun  is  warm, 
who  so  busy  as  they? 

5.  But  again,  he  that  comes  to  Christ,  flies  for 
his  life.  Now,  there  is  no  man  that  flies  for  his 
life,  that  thinks  he  speeds  fast  enough  on  his 
journey ;  no,  could  he,  he  would  willingly  take  a 
mile  at  a  step.  0  my  slotli  and  heartlessness, 
sayest  thou !  *  Oh  that  I  had  wings  like  a  doTC ! 
f(yr  then  would  I  fly  away,  and  be  at  rest.  I 
would  hasten  my  escape  from  the  windy  storm  and 
tempest. '  rs.  iv.  6,  8. 

Poor  coming  soul,  thou  art  like  the  man  that 
would  ride  full  gallop,  whose  horse  will  hardly 
trot!  Now,  the  desire  of  his  mind  is  not  to  be 
judged  of  by  the  slow  pace  of  the  dull  jade  he  rides 
on,  but  by  the  hitching,  and  kicking,  and  spurr- 
ing, as  he  sits  on  his  back.  Thy  flesh  is  like  this 
dull  jade ;  it  will  not  gallop  after  Christ ;  it  will 
be  backward,  though  thy  soul  and  heaven  lie  at 
stake.  J  But  be  of  good  comfort,  Christ  judgeth 
not  according  to  the  fierceness  of  outward  motion, 
Mar.  X.  17,  but  according  to  the  sincerity  of  the  heart 
and  inward  parts,  in.  \.  47.  rs.  li.  6.  Mat.  xxvi.  41. 

6.  Ziba,  in  appearance,  came  to  David  much 
faster  than  did  Mephibosheth ;  but  yet  his  heart 
was  not  so  upright  in  him  to  David  as  was  his. 
It  is  true,  Mephibosheth  had  a  check  from  David  ; 
for,  said  he,  '  Why  wentest  not  thou  with  me, 
Mephibosheth  ? '  But  when  David  came  to  re- 
member that  Mephibosheth  was  lame,  for  that  was 
his  plea — '  thy  servant  is  lame  '  (2  Sa.  xiz.),  he  was 
content,  and  concluded,  he  would  have  come  after 
him  faster  than  he  did ;  and  J\lephibosheth  appealed 
to  David,  who  was  in  those  days  as  an  angel  of 
God,  to  know  all  things  that  are  done  in  the  earth, 
if  he  did  not  believe  that  the  reason  of  his  back- 
wardness lay  in  his  lameness,  and  not  in  his  mind. 
Why,  poor  coming  sinner,  thou  canst  not  come  to 
Christ  with  that  outward  swiftness  of  a  courier  as 


hot, 


*  '■Warm  gleads;'  from  Saxon  glow,  anytliiug  heated  or 


•  My  destiny  to  beholtl  licr  iloth  mc  leade, 
And  yet  I  know  I  ranne  into  the  (/hade.'—Wyatt. — Ed. 


+  Many  misspend  their  time  in  poring  upon  their  own 
hearts,  to  find  out  some  evidence  of  their  interest  in  Christ, 
when  they  should  rather  be  employed  in  receiving  Clirist,  aud 
walking  in  him,  by  a  confident  faith  grounded  on  the  Divine 
testimony. — Mason. 

X  How  striking  are  Bnnyan's  illustrations  1  The  devil,  as  a 
roaring  lion,  is  in  pursuit  of  the  flying  sinner;  he  would  flee 
faster  than  his  infirmities  will  let  him.  "We  cannot  wonder 
that  modem  preachers  borrowed  so  vi\  id  and  truthful  a  figure. 
—Ed. 


many  others  do ;  but  doth  the  reason  of  thy  back- 
wardness  lie  in  thy  mind  and  will,  or  in  the  slug- 
gishness of  the  flesh?  Canst  thou  say  sincerely, 
*  The  spirit  indeed  is  willing,  but  the  flesh  is  weak.' 
Mat.,  xxvi.  41.  Yea,  canst  thou  appeal  to  the  Lord 
Jesus,  who  knoweth  perfectly  the  very  inmost 
thought  of  thy  heart,  that  this  is  true  ?  Then  take 
this  for  thy  comfort,  he  hath  said,  *  I  will  assemble 
her  that  halteth  -  I  will  make  her  that  halted  a 
remnant,'  Mi.  iv.  6,  'and  I  will  save  her  that  halteth.' 
Zep.  iii.  19.  What  canst  thou  have  more  from  the 
sweet  lips  of  the  Son  of  God?     But, 

7.  I  read  of  some  that  are  to  follow  Christ  in 
chains ;  I  say,  to  come  after  him  in  chains.  'Thus 
saith  the  Lord,  The  labour  of  Egypt,  and  mer- 
chandise of  Ethiopia  and  of  the  Sabeans,  men  of 
stature,  shall  come  over  unto  thee,  and  they  shall 
be  thine :  they  shall  come  after  thee :  in  chains 
they  shall  come  over,  and  tliey  shall  fall  down  unto 
thee :  they  shall  make  supplication  unto  thee,  say- 
ing •  Surely  there  is  none  else  '  to  save.  is.  xiv.  14. 
Surely  they  that  come  after  Christ  in  chains,  come 
to  him  in  great  difiiculty,  because  their  steps,  by 
the  chains,  are  straitened. 

And  what  chains  are  so  heavy  as  those  that 
discourage  thee?  Thy  chain,  which  is  made  up 
of  guilt  and  filth,  is  heavy;  it  is  a  wretched  bond 
about  thy  neck,  by  which  thy  strength  doth  fail. 
La.  i.  14 ;  iii.  18.  But  comc,  tliough  thou  comcst  in 
chains ;  it  is  glory  to  Christ  that  a  sinner  comes 
after  him  in  chains.  The  chinking  of  thy  chains, 
though  troublesome  to  thee,  are  not,  nor  can  bo 
obstruction  to  thy  salvation ;  it  is  Christ's  work 
and  glory  to  save  thee  from  thy  chains,  to  enlarge 
thy  steps,  and  set  thee  at  liberty.  The  blind  man, 
though  called,  surely  could  not  come  apace  to 
Jesus  Christ,  but  Christ  could  stand  still,  and  stay 
for  him.  Mar.  x.  49.  True,  '  He  rideth  upon  the 
wings  of  the  wind ; '  but  yet  he  is  long-sutFering, 
and  his  long-sufi'ering  is  salvation  to  him  that 
Cometh  to  him.  2  Pe.  ui.  9. 

8.  Hadst  thou  seen  those  that  came  to  the  Lord 
Jesus  in  the  days  of  his  flesh,  how  slowly,  how 
hobbliugly,  they  came  to  him,  by  reason  of  their 
infirmities  ;  and  also  how  friendly,  and  kindly,  and 
graciously,  he  received  them,  and  gave  them  the 
desire  of  their  hearts,  thou  wouldest  not,  as  thou 
dost,  make  such  objections  against  thyself,  in  thy 
coming  to  Jesus  Christ. 

Object.  5.  But,  says  another,  I  fear  I  com&too 
IcUe ;  I  doubt  I  have  staid  too  long ;  I  am  a/raid 
tJie  door  is  shut. 

Ansiu.  Thou  canst  never  come  too  late  to  Jesus 
Christ,  if  thou  dost  come.  This  is  manifest  by  two 
instances. 

1.  By  the  man  that  came  to  him  at  the  eleventh 
hour.  This  man  was  idle  all  the  day  long.  He 
had  a  whole  gospel  day  to  come  in,  and  he  played 
it  all  away  save  only  the  last  hour  thereof.     But 


co:me  and  welcome  to  jesus  citrtst. 


253 


at  last,  at  the  elcventli  hour,  he  came,  and  goes 
into  the  vineyard  to  work  witli  the  rest  of  the 
lahourers,  tliat  had  borne  the  burden  and  lieat  of 
the  day.  Well,  but  how  was  he  received  by  the 
lord  of  the  vineyard?  Why,  when  pay-day  came, 
he  had  even  as  much  as  the  rest ;  yea,  had  his 
money  first.  True,  the  others  murmured  at  him ; 
but  what  did  the  Lord  Jesus  answer  them  ?  '  Is 
thine  eye  evil,  because  I  am  good?  I  will  give 
unto  this  last,  even  as  unto  thee. '  Mat.  xx.  14, 15. 

2.  The  other  instance  is,  the  thief  upon  the 
cross.  He  came  late  also,  even  as  at  an  hour  be- 
fore his  death ;  yea,  he  stayed  from  Jesus  Christ 
as  long  as  he  had  liberty  to  be  a  thief,  and  longer 
too;  for  could  he  have  deluded  the  judge,  and  by 
lying  words  have  escaped  his  just  condemnation, 
for  ought  I  know,  he  had  not  come  as  yet  to  his 
Saviour;  but  being  convicted,  and  condemned  to 
die,  yea,  fastened  to  the  cross,  that  he  might  die 
like  a  rogue,  as  he  was  in  his  life  ;  behold  the  Lord 
Jesus,  when  this  wicked  one,  even  now,  desireth 
mercy  at  his  hands,  tells  him,  and  that  without  the 
least  reflection  upon  him,  for  his  former  misspent 
life,  'To-day  shalt  thou  be  with  me  in  paradise.' 
Lu.  xxiii.  43.  Let  no  man  turn  this  grace  of  God  into 
wantonness.  My  design  is  now  to  encourage  the 
coming  soul. 

Object.  But  is  not  the  door  of  mercy  shut  against 
some  before  they  die  ? 

Answ.  Yea  ;  and  God  forbids  that  prayers  shoidd 
be  made  to  him  for  them.  Je.  vi.  le.  Jude  22. 

Quest.  Then,  why  may  not  I  doubt  that  I  may 
be  one  of  these  ? 

Answ.  By  no  means,  if  thou  art  coming  to  Jesus 
Christ;  because  when  God  shuts  the  door  upon 
men,  he  gives  them  no  heart  to  come  to  Jesus 
Christ.  '  None  come  but  those  to  whom  it  is  given 
of  the  Father.'  But  thou  comest,  therefore  it  is 
given  to  thee  of  the  Father. 

Be  sure,  therefore,  if  the  Father  hath  given  thee 
an  heart  to  come  to  Jesus  Christ,  the  gate  of  mei-cy 
yet  stands  open  to  thee.  For  it  stands  not  with 
the  wisdom  of  God  to  give  strength  to  come  to  the 
birth,  and  yet  to  shut  up  the  womb,  is.  ixvi.  o ;  to 
give  grace  to  come  to  Jesus  Christ,  and  yet  shut 
up  the  door  of  his  mercy  upon  thee,  '  Licline  your 
ear,'  saith  he,  '  and  come  unto  me:  hear,  and  your 
soul  shall  live ;  and  I  will  make  an  everlasting 
covenant  with  you,  even  the  sure  mercies  of  David.' 
Is.  iv.  3. 

Object.  But  it  is  said,  that  some  knocked  when 
the  door  was  shut. 

Answ.  Yes  ;  but  the  texts  in  which  these  knockers 
are  mentioned,  are  to  be  referred  unto  the  day  of 
iudgment,  and  not  to  the  coming  of  the  sinner  to 
Christ  in  this  life.  See  the  texts.  Mat.  xxv.  11.  Lu. 
xiii.  24,  25.  These,  therefore,  concern  thee  nothing 
at  all,  that  art  coming  to  Jesus  Christ,  thou  art 
comino-  nuw  !    '  Now  is  the  accepted  time  ;  behold, 


now  is  the  day  of  salvation.'  2  Co.  ■vi.  2.  Now  God 
is  upon  the  mercy-seat ;  now  Christ  Jesu.s  sits 
by,  continually  pleading  the  victory  of  his  blood 
for  sinners ;  and  now,  even  as  long  as  this  world 
lasts,  this  word  of  the  text  shall  still  be  free,  and 
fully  fulfilled ;  '  And  him  that  cometh  to  me  I  will 
in  no  M'ise  cast  out.' 

Sinner,  the  greater  sinner  thou  art,  the  greater 
need  of  mercy  thou  hast,  and  the  more  will  Christ 
be  glorified  thereby.  Come  tlien,  come  and  try  ; 
come,  taste  and  see  how  good  the  Lord  is  to  an 
undeserving  sinner ! 

Object.  6.  But,  says  another,  I  am  fallen  since  I 
began  to  come  to  Christ ;  therefore  I  fear  I  did  not 
come  aright,  and  so  consequently  that  Christ  will  not 
receive  me. 

Answ.  Falls  are  dangerous,  for  they  dishonour 
Christ,  wound  the  conscience,  and  cause  the  ene- 
mies of  God  to  speak  reproachfully.  But  it  is  no 
good  argument,  I  am  fallen,  therefore  I  was  not 
coming  aright  to  Jesus  Christ.  If  David,  and 
Solomon,  and  Peter,  had  thus  objected  against 
themselves,  tliey  had  added  to  their  griefs ;  and 
yet,  at  least  they  had  as  much  cause  as  thou.  A 
man  whose  steps  are  ordered  by  the  Lord,  and 
whose  goings  the  Lord  delights  in,  may  yet  bo 
overtaken  with  a  temptation  that  may  cause  him 
to  fall.*  P3.  xxxvii.  23,  24.  Did  not  Aaron  fall;  yea, 
and  Moses  himself?  What  shall  we  say  of  Heze- 
kiah  and  Jehosaphat  ?  There  are,  therefore,  falls 
and  falls ;  falls  pardonable  and  falls  unpardonable. 
Falls  unpardonable  are  falls  against  light,  from  the 
faith,  to  the  despising  of,  and  trampling  upon  Jesus 
Christ  and  his  blessed  undertakings.  He.  vi.  2-5;  x.  23. 29. 
Now,  as  for  such,  there  remains  no  more  sacrifice 
for  sin.  Indeed,  they  have  no  heart,  no  mind,  no 
desire  to  come  to  Jesus  Christ  for  life,  therefore 
they  must  perish.  Nay,  says  the  Holy  Ghost,  '  It 
is  impossible  that  they  should  be  renewed  again 
unto  repentance.'  Therefore  these  God  had  no 
compassion  for,  neither  ought  we ;  but  for  other 
falls  though  they  be  dreadful,  and  God  will  chastise 
his  people  for  them,  they  do  not  prove  thee  a  grace- 
less man,  one  not  coming  to  Jesus  Christ  for  life. 

It  is  said  of  the  child  in  the  gospel,  that  while 
'  he  was  yet  a-coming,  the  devil  threw  him  down, 
and  tare  him.'  Lu.  i.'c.  42.  Dejected  sinner,  it  is  no 
wonder  tliat  thou  hast  caught  a  fall  in  coming  to 
Jesus  Christ.  Is  it  not  rather  to  be  wondered  at, 
that  thou  hast  not  caught  before  this  a  thousand 
times  a  thousand  falls  ?  considering,  I.  What  fools 
we  are  by  nature.  2.  What  weaknesses  are  in  us. 
3.  What  mighty  powers  the  fallen  angels,  our  im- 
placable enemies,  are.  4.  Considering  also  how 
often  the  coming  man  is  benighted  in  his  journey ; 


*  A  Christian  is  'never  safe  but  when  watchful;'  he  should 
keep  a  jealous  eye  on  his  own  weakness,  and  a  believing  eye 
on  the  promise  and  power  of  Christ,  and  he  shall  be  preserved 
from  lalliuj'. — Mason. 


254 


HOME   AND  WELCOME  TO  JESUS  CHRIST. 


and  also  wliat  stumblingblocks  do  lie  in  liis  way. 
5.  Also  his  familiars,  that  were  so  before,  now 
watch  for  his  halting,  and  seek  by  what  means 
they  may  to  cause  him  to  fall  by  the  hand  of  their 
strong  ones. 

What  then  ?  Must  we,  because  of  these  temp- 
tations, incline  to  fall  ?  No.  Must  we  not  fear 
falls  ?  Yes.  '  Let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall.'  i  Co.  x.  12.  Yet  let  him  not 
utterly  be  cast  down  ;  '  The  Lord  upholdeth  all 
that  fall,  and  raiseth  up  those  that  are  bowed 
down. '  Make  not  light  of  falls  !  Yet,  hast  thou 
fallen?  'Ye  have,'  said  Samuel,  'done  all  this 
wickedness ;  j'et  turn  not  aside  from  following  the 
Lord, '  but  serve  him  with  a  perfect  heart,  and  turn 
not  aside,  'for  the  Lord  will  not  forsake  his  people,' 
and  he  eounteth  the  coming  sinner  one  of  them, 
'  because  it  hath  pleased  to  Loi'd  to  make  you  his 
people. '  1  Sa.  xii.  20-21 

[what  force  there  is  in  the  promise  to  make 
them  come  to  christ.] 

Second,  •  Shall  come  to  me.'  Now  Ave  come  to 
show  what  force  there  is  in  this  promise  to 
MAKE  THEM  COME  TO  HIM.  '  All  that  the  Father 
giveth  me  shall  come  to  me.'  I  will  speak  to 
this  promise,  First,  In  general.  Second,  In  par- 
ticular. 

[^Fir&t],  In  general.  This  word  shall  is  con- 
fined to  these  all  that  are  given  to  Christ.  '  All 
that  the  Father  giveth  me  shall  come  to  me.' 
Hence  I  conclude, 

1.  That  coming  to  Jesus  Christ  aright  is  an 
effect  of  their  being,  of  God,  given  to  Christ  before. 
Mark,  They  shall  come.  Who  ?  Tliose  that  are 
given.  They  come,  then,  because  they  were  given, 
'Thine  they  were,  and  thou  gavest  them  me.' 
Now,  this  is  indeed  a  singular  comfort  to  them 
that  are  coming  in  truth  to  Christ,  to  think  that 
the  reason  why  they  come  is,  because  they  were 
given  of  the  Father  before  to  him.  Thus,  then, 
may  the  coming  soul  reason  with  himself  as  he 
comes.  Am  I  coming,  indeed,  to  Jesus  Christ  ? 
This  coming  of  mine  is  not  to  be  attributed  to 
me  or  my  goodness,  but  to  the  grace  and  gift  of 
God  to  Christ.  God  gave  first  my  person  to 
hnn,  and,  therefore,  hath  now  given  me  a  heart  to 
come. 

2.  This  word,  sMll  come,  makcth  thy  coming 
not  only  the  fruit  of  the  gift  of  the  Father,  but 
also  of  the  purpose  of  the  Son;  for  these  words 
arc  a  Divine  purpose ;  they  show  us  the  heavenly 
determination  of  the  Son.  'The  Father  hath 
given  them  to  me,  and  they  shall ;  yea,  they  shall 
come  to  me.'  Clu-ist  is  as  full  in  his  resolution  to 
save  those  given  to  him  as  is  the  Father  in  givino- 
of  them.  Christ  prizeth  the  gift  of  his  Father;  he 
will  lose  nothing  of  it ;  he  is  resolved  to  save  it 


every  whit  by  his  blood,  and  to  raise  it  up  again 
at  the  last  day ;  and  thus  he  fulfils  his  Father's 
will,  and  accomplisheth  his  own  desires,  jn.  vi.  39. 

3.  These  words,  shall  come,  make  thy  coming 
to  be  also  the  effect  of  an  absolute  promise  ;  com- 
ing sinner,  thou  art  concluded  in  a  promise; 
thy  coming  is  the  fruit  of  the  faithfulness  of  an 
absolute  promise.  It  was  this  promise,  by  the 
virtue  of  which  thou  at  first  receivedst  strength  to 
come ;  and  this  is  the  promise,  by  the  virtue  of 
which  thou  shalt  be  effectually  brought  to  him. 
It  was  said  to  Abraham,  '  At  this  time  will  I  come, 
and  Sarah  shall  have  a  son.'  This  son  was  Isaac. 
Mark!  'Sarah  shall  have  a  son;'  there  is  the  pro- 
mise. And  Sarah  had  a  son ;  there  was  the  ful- 
filling of  the  promise ;  and,  therefore,  was  Isaac 
called  the  child  of  the  promise.  Ge.  ivii.  19;  xviii.  10. 

Ro.  ix.  9. 

Sarah  shall  have  a  son.  But  how,  if  Sarah  be 
past  age  ?  Why,  still  the  promise  continues  to  say, 
Sarah  shall  have  a  son.  But  how,  if  Sarah  be 
barren  ?  Why,  still  the  promise  says,  Sarah  shall 
have  a  son.  But  Abraham's  body  is  now  dead  ? 
Why,  the  promise  is  still  the  same,  Sarah  shall 
have  a  son.  Thus,  you  see  what  virtue  there  is  in 
an  absolute  promise  ;  it  carrieth  enough  in  its  own 
bowels  to  accomplish  the  thing  promised,  whether 
there  be  means  or  no  in  us  to  effect  it.  Where- 
fore, this  promise  in  the  text,  being  an  absolute 
promise,  by  virtue  of  it,  not  by  virtue  of  ourselves, 
or  by  our  own  inducements,  do  we  come  to  Jesus 
Christ :  for  so  are  the  words  of  the  text :  '  All  that 
the  Father  giveth  me  shall  come  to  me,' 

Therefore  is  every  sincere  comer  to  Jesus  Christ 
called  also  a  child  of  the  promise.  '  Now  we, 
brethren,  as  Isaac  was,  are  the  children  of  pro- 
mise,' Ga.  iv.  28;  that  is,  we  are  the  children  that 
God  hath  promised  to  Jesus  Christ,  and  given  to 
him  ;  yea,  the  children  that  Jesus  Christ  hath  pro- 
mised shall  come  to  him.  *  All  that  the  Father 
giveth  me  shall  come.' 

4.  This  word,  shall  come,  engageth  Christ  to 
communicate  all  manner  of  grace  to  those  thus 
given  him  to  make  them  effectually  to  come  to 
him.  '  They  shall  come  ;'  that  is,  not  if  they  will, 
but  if  grace,  all  grace,  if  power,  wisdom,  a  new 
heart,  and  the  Holy  Spirit,  and  all  joining  together, 
can  make  them  come.  I  say,  this  word,  shall 
come,  being  absolute,  hath  no  dependence  upon 
our  own  will,  or  power,  or  goodness ;  but  it  en- 
gageth for  us  even  God  himself,  Christ  himself, 
the  Spirit  himself.  When  God  had  made  that 
absolute  promise  to  Abraham,  that  Sarah  '  should 
have  a  son,'  Abraham  did  not  at  all  look  at  any 
qualification  in  himself,  because  the  promise  looked 
at  none;  but  as  God  had,  by  the  promise,  abso- 
lutely promised  him  a  son ;  so  he  considered  now 
not  his  own  body  now  dead,  nor  yet  the  barren- 
ness of  Sarah's  womb.     '  lie  staggered  not  at  tha 


C0M:E  and  "WELCOME  TO  JESUS  CHRIST. 


255 


promise  of  God  through  unbelief;  but  was  strono- 
in  faith,  giving  glory  to  God  ;  and  being  fully  per- 
suaded that  what  he  had  promised  he  was  able 
also  to  pei-form. '  Ro.  iv.  20,  21.  He  had  promised,  and 
had  promised  absolutely,  Sarah  shall  have  a  son. 
Therefore,  Abraham  looks  that  ho,  to  wit,  God, 
must  fulfil  the  condition  of  it.  Neither  is  this 
expectation  of  Abraham  disapproved  by  the  Holy 
Ghost,  but  accounted  good  and  laudable  ;  it  being 
that  by  which  he  gave  glory  to  God.  The  Father, 
also,  hath  given  to  Christ  a  certain  number  of 
soids  for  him  to  save ;  and  he  himself  hath  said, 
'  They  shall  come  to  him.'  Let  the  church  of  God 
then  live  in  a  joyful  expectation  of  the  utmost 
accomplishment  of  this  promise ;  for  assuredly  it 
shall  be  fulfilled,  and  not  one  thousandth  part  of 
a  tittle  thereof  shall  fail.  *  They  suall  come  to 
me.' 

\_Second,  In  particular.']  And  now,  before  I  go 
any  further,  I  will  more  particularly  inquire  into 
the  nature  of  an  absolute  jyromise. 

1.  We  call  that  an  absolute  promise  tJiat  is  made 
without  any  condition ;  or  more  fully  thus :  That 
is  an  absolute  promise  of  God,  or  of  Christ,  which 
maketh  over  to  this  or  that  man  any  saving,  spirit- 
ual blessing,  without  a  condition  to  be  done  on 
our  part  for  the  obtaining  thereof.  And  this  we 
have  in  hand  is  such  an  one.  Let  the  best  Master 
of  Arts  on  earth  show  me,  if  he  can,  any  condition 
in  this  text  depending  upon  any  qualification  in  us, 
which  is  not  by  the  same  promise  concluded,  shall 
be  by  the  Lord  Jesus  effected  in  us. 

2.  An  absolute  promise  therefore  is,  as  we  say, 
without  if  or  and ;  that  is,  it  requirelh  nothing  of 
lis,  that  itself  might  be  accomjilished.  It  saith  not, 
They  shall,  if  they  will ;  but  they  shall :  not,  they 
shall,  if  they  use  the  means  ;  but,  they  shall. 
You  may  say,  that  a  will  and  the  use  of  the  means 
is  supposed,  though  not  expressed.  But  I  answer. 
No,  by  no  means ;  that  is,  as  a  condition  of  this 
promise.  If  they  be  at  all  included  in  the  promise, 
they  are  included  there  as  the  fruit  of  the  absolute 
promise,  not  as  if  it  expected  the  qualification  to 
arise  from  us.  '  Thy  people  shall  be  willing  in  the 
day  of  thy  power.'  Ps.  ex.  3.  That  is  another  abso- 
lute promise.  But  doth  that  promise  suppose  a 
willingness  in  us,  as  a  condition  of  God's  making 
us  willing  ?  They  shall  be  willing,  if  they  are 
willing  ;  or,  they  shall  be  willing,  if  they  will  be 
willing.  This  is  ridiculous ;  there  is  nothing  of 
this  supposed.  The  promise  is  absolute  as  to  us ; 
all  that  it  engageth  for  its  own  accomplishment  is, 
the  mighty  power  of  Christ  and  his  faithfulness  to 
accomplish. 

3.  The  difference,  therefore,  betwi-xt  tlie  absolute 
and  conditional  promise  is  this : 

(1.)  They  difl'er  in  their  terms.  The  absolute 
promises  say,  I  will,  and  you  shall :  the  other,  1 
will,  if  you  will ;  or,  Do  this,  and  thou  shall  live. 


Je.  rud.  31—33.    Eze.  rcxvi.  21—34.    He.  viii.  7—13.    Je.  iv.  1.  Ezc 
rriii.  30—32.    Mat.  xix.  21. 

(2.)  They  differ  in  their  way  of  communicating 
of  good  things  to  men ;  the  absolute  ones  com- 
municate things  freely,  only  of  grace  ;  the  other, 
if  there  be  that  qualification  in  us,  that  the  pro- 
mise calls  for,  not  else. 

(3.)  The  absolute  promises  therefore  engage 
God,  the  other  engage  us  :  I  mean,  God  only,  us 
only. 

(■i.)  Absolute  promises  must  be  fulfilled  ;  condi- 
tional may,  or  may  not  be  fulfilled.  The  absolute 
ones  must  be  fulfilled,  because  of  the  faithfulness 
of  God;  the  other  may  not, because  of  the  unfaith- 
fulness of  men. 

(5.)  Absolute  promises  have  therefore  a  suffi- 
ciency in  themselves  to  bring  about  their  own  ful- 
filling ;  the  conditional  have  not  so.  The  absolute 
promise  is  therefore  a  big-bellied  promise,  because 
it  hath  in  itself  a  fulness  of  all  desired  things  for 
us ;  and  will,  when  the  time  of  that  promise  is 
come,  yield  to  us  mortals  that  which  will  verily 
save  us ;  yea,  and  make  us  capable  of  answering 
of  the  demands  of  the  promise  that  is  conditional. 

4.  Wherefore,  though  there  be  a  real,  yea,  an 
eternal  difference,  in  these  things,  with  others, 
betwixt  the  conditional  and  absolute  promise ;  yet 
again,  in  other  respects,  there  is  a  blessed  liarmony 
betwixt  them ;  as  may  be  seen  in  these  particulars. 
The  conditional  promise  calls  for  repentance,  the 
absolute  promise  gives  it,  Ac.  v.  31.  The  conditional 
promise  calls  for  faith,  the  absolute  promise  gives 
it.  Zep.  iii.  12.  Ro.  xv.  12.  The  conditional  promise 
calls  for  a  new  heart,  the  absolute  promise  gives 
it.  Eze.  xxx\i.  25,  2G.  The  Conditional  promise  callcth 
for  holy  obedience,  the  absolute  promise  giveth  it, 
or  causeth  it.  Eze.  xixvi.  27. 

5.  And  as  they  harmoniously  agree  in  this,  so 
again  the  conditional  joromise  blesseth  the  man,  wJio 
by  the  absolute  promise  is  endued  with  its  fruit.  As, 
for  instance,  the  absolute  promise  maketh  men 
upright ;  and  then  the  conditional  follows,  saying, 
'  Blessed  are  the  undcfilcd  in  the  way,  who  walk 
in  the  law  of  the  Lord.'  I's.  cxix.  1.  The  absolute 
promise  giveth  to  this  man  the  fear  of  the  Lord ; 
and  then  the  conditional  foUoweth,  saying, '  Blessed 
is  every  that  fearcth  the  Lord. '  Ps.  cxxviu.  1.  The 
absolute  promise  giveth  faith,  and  then  this  con- 
ditional follows,  saying,  '  Blessed  is  she  that  be- 
lieved.' Zcp.  Hi.  12.  Lu.  i.  45.  The  absolute  promise 
brings  free  forgiveness  of  sins  ;  and  then  says  the 
condition,  'Blessed  are  they  whose  iniquities  are 
forgiven,  and  whose  sins  are  covered.'  Ro.  iv.  7. 
The  absolute  promise  says,  that  God's  elect  shall 
hold  out  to  the  end ;  then  the  conditional  follows 
with  his  blessings,  '  He  that  shall  endure  unto  tho 
end,  the  same  shall  be  saved.'  1  Pe.  i.  4-6.  Mat.  xxiv.  13. 

Thus  do  the  promises  gloriously  serve  one  an- 
other and  us,  in  this  their  hanuoulous  agreement. 


8dC 


COME  AND  WELCOSTE  TO  JESUS  CHRIST. 


Now,  the  promise  under  consideration  is  an 
absolute  promise,  'AH  that  the  Father  giveth 
me  shall  come  to  me.' 

Tliis  promise  therefore  is,  as  is  said,  a  big-bellied 
promise,  and  hath  in  itself  all  those  things  to  be- 
stow upon  us  that  the  conditional  calleth  for  at 
our  hands.  They  shall  come  !  Shall  they  come  ? 
Yes,  they  shall  come.  But  how,  if  they  want 
those  things,  those  graces,  power,  and  heart,  with- 
out Avhich  they  cannot  come  ?  Why,  SJudl-come 
answereth  all  this,  and  all  things  else  that  may  in 
this  manner  be  objected.  And  here  I  will  take 
the  liberty  to  amplify  things. 

[Objections  to  the  absoluteness  of  this  promise  [the 
force  0/ Siiall-come)  answered.] 

Object.  1.  But  tliey  are  dead,  dead  in  trespasses 
and  sins,  how  shall  they  then  come  ? 

A)isw.  Why,  SJudl-come  can  raise  them  from 
this  death.  '  The  hour  is  coming,  and  now  is, 
•when  the  dead  shall  hear  the  voice  of  the  Son  of 
God,  and  they  that  hear  shall  live.'  Thus,  there- 
fore, is  this  impediment  by  ShaM-come  removed  out 
of  the  way.     They  shall  heal,  they  shall  live. 

Object.  2.  But  they  are  Satan's  captives ;  he  takes 
them  captive  at  his  will,  and  lie  is  stronger  than 
they  :  how  then  can  they  come  ? 

Answ.  Why,  Shall-come  hath  also  provided  an 
help  for  this.  Satan  had  bound  that  daughter  of 
Abraham  so,  that  she  could  by  no  means  lift  up 
herself;  but  yet  Shall-come  set  her  free  both  in 
body  and  soul.  Christ  will  have  them  turned 
from  the  power  of  Satan  to  God.  But  what  ! 
Must  it  be,  if  they  turn  themselves,  or  do  some- 
thing to  merit  of  him  to  turn  them  ?  No,  he  will 
do  it  freely,  of  his  own  good  will.  Alas  !  Man, 
■whose  soul  is  possessed  by  the  devil,  is  turned 
whithersoever  that  governor  listeth,  is  taken  cap- 
tive by  him,  notwithstanding  its  natural  powers, 
at  his  will ;  but  what  will  he  do  ?  Will  he  hold 
him  when  SItall-come  puts  forth  itself,  will  he  then 
let*  him,  for  coming  to  Jesus  Christ  ?  No,  that 
cannot  be !  His  power  is  but  the  power  of  a  fallen 
angel,  but  Shall-come  is  the  Word  of  God.  There- 
fore ShaU-come  must  be  fulfilled  ;  '  and  the  gates 
of  hell  shall  not  prevail  against  it, ' 

There  were  seven  devils  in  ]\Iary  Magdalene, 
too  many  for  her  to  get  from  under  the  power  of ; 
but  when  the  time  was  come  that  Slmll-come  was 
to  be  fulfilled  upon  her,  they  give  place,  iiy  from 
lier,  and  she  comes  indeed  to  Jesus  Christ,  accord- 
ing as  it  is  written,  '  All  that  the  Father  giveth 
me  shall  come  to  me.' 

The  man  that  was  possessed  with  a  legion. 
Mar.  v.,  was  too  much  by  them  captivated  for  him 
by  human  force  to  come  ;  yea,  had  he  had,  to  boot, 


*  'Let  him;'  hinder  liim.     See  2  Th.  ii.  7-     Obsolete.— 
Imperial  Dictionary. — Ed. 


all  the  men  under  heaven  to  help  him,  had  he  that 
said,  He  shall  come,  withheld  his  mighty  power: 
but  when  this  promise  was  to  be  fulfilled  upon  him, 
then  he  comes ;  nor  could  all  their  power  hinder 
his  coming.  It  was  also  this  Shall-come  that  pre- 
served him  from  death;  when  by  these  evil  spirits 
he  was  hurled  hither  and  thither ;  and  it  was  by 
the  virtue  of  Shall-come  that  at  last  he  was  set  at 
liberty  from  them,  and  enabled  indeed  to  come  to 
Christ.  ♦  All  that  the  Father  giveth  me  shall 
come  to  me.' 

Object.  3.  Tliey  shall,  you  say ;  but  hoio  if  tJiey 
will  not;  and,  if  so,  then  what  can  ShaU-come  do? 

Answ.  True,  there  are  some  men  say,  '  We  are 
lords;  we  will  come  no  more  unto  thee.'  Je.  ii.  31. 
But  as  God  says  in  another  case,  if  they  are  con- 
cerned in  Shall-come  to  me,  they  'shall  know  whose 
words  shall  stand,  mine  or  theirs, '  Je.  xii.  28.  Here, 
then,  is  the  case ;  we  must  now  see  who  will  be 
the  liar,  he  that  saith,  I  will  not ;  or  he  that  saith, 
He  shall  come  to  me.  You  shall  come,  says  God ; 
I  will  not  come,  saith  the  sinner.  Now,  as  sure 
as  he  is  concerned  in  this  Shall-come,  God  will 
make  that  man  eat  his  own  words ;  for  I  will  not, 
is  the  unadvised  conclusion  of  a  crazy-headed  sin- 
ner ;  but  SJiall-come  was  spoken  by  him  that  is  of 
power  to  perform  his  word,  *  Son,  go  work  to-day 
in  my  vineyard,'  said  the  Father.  But  he  an- 
swered, and  said,  I  will  not  come.  What  now  ? 
will  he  be  able  to  stand  to  his  refusal  ?  will  he 
pursue  his  desperate  denial  ?  No,  '  he  afterwards 
repented  and  went,'  But  how  came  he  by  that 
repentance  ?  Wh^',  it  was  wrapped  up  for  him  in 
the  absolute  promise  ;  and  therefore,  notwithstand- 
ing he  said,  '  I  will  not,  he  afterwards  repented 
and  went,'  By  this  parable  Jesus  Christ  sets 
forth  the  obstinacy  of  the  sinners  of  the  world,  as 
touching  their  coming  to  him  ;  they  will  not  come, 
though  threatened:  yea,  though  life  be  offered 
them  upon  condition  of  coming. 

But  now,  when  ShaU-come,  the  absolute  promise 
of  God,  comes  to  be  fulfilled  upon  them,  then  they 
come ;  because  by  that  promise  a  cure  is  provided 
against  the  rebellion  of  their  will.  '  Thy  people 
shall  be  willing  in  the  day  of  thy  power, '  Ps  ex.  3. 
Thy  people,  what  people  ?  Why,  the  people  that 
thy  Father  hath  given  thee.  The  obstinacy  and 
plague  that  is  in  the  will  of  that  people,  shall  be 
taken  away;  and  they  shall  be  made  willing; 
Shall-come  will  make  them  willing  to  come  to  thee. 

He  that  had  seen  Paul  in  the  midst  of  his  out- 
rages against  Christ,  his  gospel,  and  people,  would 
hardly  have  thought  that  he  would  ever  have  been 
a  follower  of  Jesus  Christ,  especially  since  he  went 
not  against  his  conscience  in  his  persecuting  of 
them.  He  thought  verily  that  he  ought  to  do 
what  he  did.  But  we  may  see  what  Siiall-come 
can  do,  when  it  comes  to  be  fulfilled  upon  the  soul 
of  a  rebellious  sinner:  he  was  a  chosen  vessel, 


COME   AND   WELCOJrE   TO  JESUS   CHRIST. 


given  by  the  Father  to  the  Son ;  and  now  the  tune 
hehig  come  tliat  Shall-come  was  to  take  him  in 
hantl,  behohl,  he  is  over-mastered,  astonished,  and 
with  tremhUng  and  reverence,  in  a  moment  be- 
comes wilHiig  to  be  obedient  to  the  heavenly  call. 

Ac.  ix. 

And  were  not  they  far  gone,  that  you  read  of, 
Ac.  ii.,  who  had  their  hands  and  hearts  in  the  mur- 
der of  the  Son  of  God  ;  and  to  show  their  resolved- 
ness  never  to  repent  of  that  horrid  fact,  said,  '  Ilis 
blood  he  on  us  and  on  our  children  ?'  But  must 
their  obstinacy  rule  ?  Must  they  be  bound  to 
their  own  ruin,  by  the  rebellion  of  their  stubborn 
wills  ?  No,  not  those  of  these  the  Fatlier  gave  to 
Christ ;  wherefore,  at  the  times  appointed,  Shall- 
come  breaks  in  among  them ;  the  absolute  promise 
takes  them  in  hand ;  and  then  they  come  indeed, 
crying  out  to  Peter,  and  the  rest  of  the  apostles, 
'Men  and  brethren,  what  shall  we  do?'  No 
stubbornness  of  man's  will  can  stand,  when  God 
hath  absolutely  said  the  contrary ;  Shall-come  can 
make  them  come  '  as  doves  to  their  windows,'  that 
had  afore  resolved  never  to  come  to  him. 

The  Lord  spake  unto  Manassch,  and  to  his 
people,  by  the  prophets,  but  would  he  hear?  No, 
he  would  not.  But  shall  Manasseli  come  off  thus? 
No,  he  sliall  not.  Therefore,  he  being  also  one  of 
those  whom  the  Father  had  given  to  the  Son,  and 
so  falling  within  the  bounds  and  reach  of  Shall-come, 
at  last  Shall-come  takes  him  in  hand,  and  then  he 
comes  indeed.  He  comes  bowing  and  bending ;  he 
humbles  himself  greatly,  and  made  supplication  to 
tiie  Lord,  and  prayed  unto  him ;  and  lie  was  entreated 
of  him,  and  had  mercy  upon  him.  2Ch.  xxx.  lo. 

The  thief  upon  the  cross,  at  first,  did  rail  with  his 
fellow  upon  Jesus  Christ;  but  he  was  one  that  the 
Father  had  given  to  him,  and,  therefore,  Shall-come 
must  handle  him  and  his  rebellious  will.  And  be- 
hold, so  soon  as  he  is  dealt  withal,  by  virtue  of  that 
absolute  promise,  how  soon  he  buckleth,  leaves  his 
railing,  falls  to  supplicating  of  the  Son  of  God  for 
mercy;  'Lord,'  saith  he,  'Remember  me  when  thou 
comest  into  thy  kingdom.'  Mat.  xxvU.  44.  i.u.  xxiii.  40—42. 

Object.  4.  They  shall  come,  say  you,  hut  how  if 
they  he  hlind,  and  see  not  the  way  ?  For  some  are 
kept  off  from  Christ,  not  only  by  the  obstinacy  of 
iheir  will,  but  by  the  blindness  of  their  mind.  Now, 
if  they  be  blind,  how  shall  they  come? 

Ansio.  The  question  is  not.  Are  they  blind  ?  But, 
Are  they  within  the  reach  and  power  0?  Shall-covie? 
If  so,  that  Christ  that  said,  they  shall  come,  will 
lind  them  eyes,  or  a  guide  or  both,  to  bring  them 
to  himself.  '  Must  is  for  the  king.'  If  they  shall 
come,  they  shall  come.  No  impediment  shall  hinder. 

The  Thessalonians'  darkness  did  not  hinder  them 
from  being  the  children  of  light ;  'I  am  come,'  said 
Christ,  '  that  they  which  see  not  might  see.'  And 
if  he  saith.  See,  ye  'blind  that  have  eyes,'  who  shall 
Iiinder  it?  Ep.  v.  8.  Ju.  ix. ;».  is.  xxi\.  18;  xiiu.  8. 

VOL.  I. 


This  promise,  therefore,  is,  as  I  said,  a  big-bellied 
promise,  having  in  the  bowels  of  it,  all  things  that 
shall  occur  to  the  comjjlete  fulfilling  of  itself.  They 
shall  come.  But  it  is  ohjccted,  that  they  are  blind. 
Well,  Shall-come  is  still  the  same,  and  continueth 
to  say,  'They  shall  come  to  me.'  Therefore  he 
saith  again,  '  I  will  bring  the  blind  by  a  way  thai 
they  know  not,  I  will  lead  them  in  paths  t/iaf,  they 
have  not  known  ;  I  will  make  darkness  light  before 
them,  and  crooked  things  straight.  Tliese  things 
will  I  do  unto  them,  and  not  forsake  them.'  is. xiii.  lo. 

I\Iark,  I  will  bring  them,  though  they  be  blind; 
I  will  bring  them  by  a  way  they  know  not;  I  will 
— I  will ;  and  therefore  '  they  shall  come  to  me.' 

Ohject.  5.  But  how,  iftJiey  Jiave  exceeded  many  in 
sin,  and  so  made  themselves  far  more  ahominable  ? 
They  are  the  ring-leading  sinners  in  the  county, 
the  town,  or  family. 

Ansio.  What  tlien  ?  Shall  that  hinder  the  execu- 
tion of  Shall-come  ?  It  is  not  transgi'essions,  nor 
sins,  nor  all  their  transgressions  in  all  their  sins, 
if  they  by  the  Father  are  given  to  Christ  to  save 
them,  that  shall  hinder  this  promise,  that  it  should 
not  be  fulfilled  upon  them.  '  In  those  days,  and  in 
that  time,'  saith  the  Lord,  '  the  iniquity  of  Israel 
shall  be  sought  for,  and  iJtere  shall  he  none ;  and 
the  sins  of  Judah,  and  they  shall  not  be  found.' 
Je.  1.  20.  Not  that  they  had  none,  for  they  abounded 
in  transgression,  2  ch.  xxxiii.  9.  Eze.  xvi.  48,  but  God 
would  pardon,  cover,  hide,  and  put  them  away,  by 
virtue  of  his  absolute  promise,  by  which  they  are 
given  to  Christ  to  save  them.  '.And  I  will  elean.<e 
them  from  all  their  iniquity,  whereby  they  have 
sinned  against  me ;  and  I  will  pardon  all  their 
iniquities,  whereby  they  have  trangressed  against 
me.  And  it  shall  be  to  me  a  name  of  joy,  a  praise, 
and  an  honour  before  all  the  nations  of  the  earth, 
which  shall  hear  all  the  good  that  I  do  unto  them  ; 
and  they  shall  fear  and  tremble  for  all  the  good- 
ness and  for  all  the  prosperity  that  I  procure  unto 

it.'  Je.  xxxiii.  8,  9. 

Object.  6.  But  how,  if  they  have  not  faith  and 
repentance!     IIow  shall  they  come  tlicn? 

Answ.  Why,  he  that  saith.  They  s//aZ^  come,  shall 
he  not  make  it  good  ?  If  they  shall  come,  they 
shall  come  ;  and  he  that  hath  said,  they  shall  come, 
if  faith  and  repentance  be  the  way  to  come,  as  in- 
deed they  are,  then  faith  and  repentance  shall  bo 
given  to  them !  for  Shall-come  must  be  fulfilled  on 
them. 

1.  Faith  shall  be  given  them.  '  I  will  also  leave 
in  the  midst  of  thee  an  laftlicted  and  poor  people, 
and  they  shall  trust- in  the  name  of  the  Lord.' 
'  There  shall  be  a  root  of  Jesse,  and  he  that  shall 
rise  to  roign  over  the  Gentiles ;  in  him  shall  the 
Gentiles  trust.'  Zcp.  iii.  12.  Ko.  xv.  12. 

2.  They  shall  have  repentance.  He  is  c-xalted 
to  give  repentance.  '  They  shall  come  weeping, 
and   seeking   the  Lord    their  Gud.'     And   agam^ 

2  K 


253 


COME   AND   AVELCOME   TO   JESUS   CHRIST. 


'  With  weeping  and  supplication  will  1  lead  them.' 

Ac.  T.  31.  Je.  ixxi.  9. 

I  told  jou  before,  that  an  absolute  promise  hath 
all  conditional  ones  in  the  belly  of  it,  and  also  pro- 
vision to  answer  all  those  qualifications,  that  they 
propound  to  him  that  seekcth  for  their  benefit. 
And  it  must  be  so  ;  for  if  Shall-come  be  an  absolute 
promise,  as  indeed  it  is,  then  it  must  be  fulfilled 
upon  every  of  those  concerned  therein.  I  say,  it 
must  be  fulfilled,  if  God  can  by  grace,  and  his 
absolute  will,  fulfil  it.  Besides,  since  coming  and 
believing  is  all  one,  according  to  Jn.  vi.  35,  'He  that 
Cometh  to  me  shall  never  hunger,  and  he  tliat 
believeth  on  me  shall  never  thirst,'  then,  when  he 
saith  tliey  sliall  come,  it  is  as  much  as  to  say,  they 
shall  believe,  and  consequently  repent,  to  the  saving 
of  the  soul. 

So  then  the  present  want  of  faith  and  repentance 
cannot  make  this  promise  of  God  of  none  eff"ect ; 
because  that  this  promise  hath  in  it  to  give  what 
others  call  for  and  expect.  I  will  give  them  an 
heart,  I  will  give  them  my  Spirit,  I  will  give  them 
repentance,  I  will  give  them  faith,  Mark  these 
words :  *  If  any  man  be  in  Christ,  he  is  a  new  crea- 
ture.' But  how  came  he  to  be  a  'new  creature, 'since 
none  can  create  but  God?  Why,  God  indeed  doth 
make  them  '  new  creatures.'  '  Behold,'  saith  he,  'I 
make  all  things  new.'  And  hence  it  follows,  even 
after  he  had  said  they  are  '  new  creatures,'  'and  all 
things  are  of  God;'  that  is,  all  this  new  creation 
Btandeth  in  the  several  operations,  and  special  work- 
ings of  the  Spirit  of  grace,  who  is  God.  2  Co.  v.  17,  I8. 

Object.  7.  But  how  shall  they  escape  all  those  dan- 
gerous and  damnable  opinions,  that,  like  rocks  and 
quicksands,  are  in  (lie  way  in  ivhich  they  are  going  ? 

Answ.  Indeed  this  age  is  an  age  of  eri-ors,  if 
ever  there  was  an  age  of  errors  in  the  world  ;  but 
yet  the  gift  of  the  Father,  laid  claim  to  by  the  Son 
in  the  text,  must  needs  escape  them,  and  in  con- 
clusion come  to  him.  There  are  a  company  of 
Shall-comes  in  the  Bible  that  doth  secure  them  ;  not 
but  that  they  may  be  assaulted  by  them  ;  yea,  and 
also  for  the  time  entangled  and  detained  by  them 
from  the  Bishop  of  their  souls,  but  these  Shall- 
comes  will  break  those  chains  and  fetters,  that  those 
given  to  Christ  are  entangled  in,  and  they  shall  come, 
because  he  hath  said  they  shall  come  to  him. 

Indeed,  errors  are  like  that  whore  of  whom  you 
read  in  the  Proverbs,  that  sitteth  in  her  seat  in  the 
high  places  of  the  city,  '  to  call  passengers  who  go 
right  on  their  ways.'  Pr.  ix.  13-iG.  But  the  persons, 
as  I  said,  that  by  the  Father  are  given  to  the  Son 
to  save  them,  are,  at  one  time  or  other,  secured  by 
'  shall  come  to  me.' 

And  therefore  of  such  it  is  said,  God  will  guide 
them  with  his  eye,  with  his  counsels,  by  his  Spirit, 
and  that  in  the  way  of  peace ;  by  the  springs  of 
water,  and  into  all  trutli.  Ps.  xxxii.  8;ixxiii.  24.  jn.  xvi.  13. 
Lu.  i.  vj.  i8.  xiu.  10.     So  then  he  that  hath  such  a  n-uide. 


and  all  that  the  Father  giveth  to  Christ  shall  have 
it,  he  shall  escape  those  dangers,  he  shall  not  err 
in  the  way;  yea,  though  he  be  a  fool,  he  shall  noc 
err  therein,  is.  xxxv.  8,  for  of  every  such  an  one  it  ia 
said,  '  Thine  ears  shall  hear  a  word  behind  thee, 
saying,  This  is  the  way,  walk  ye  in  it,  when  ye 
turn  to  the  right  hand,  and  when  ye  turn  to  the 
left. '  la.  XXX  21. 

There  were  thieves  and  robbers  before  Christ's 
coming,  as  there  are  also  now ;  but,  said  he,  '  The 
sheep  did  not  hear  them.'  And  why  did  they  not 
hear  them,  but  because  they  were  under  the  power 
of  Shall-come,  that  absolute  promise,  that  had  that 
grace  in  itself  to  bestow  upon  them,  as  could  make 
them  able  rightly  to  distinguish  of  voices,  '  My 
sheep  hear  my  voice.'  But  how  came  they  to  hear 
it  ?  Why,  to  them  it  is  given  to  know  and  to  hear, 
and  that  distinguishingly.  Jn.  x.  8,  I6;  v.  25.  Ep.  v.  14. 

Further,  The  very  plain  sentence  of  the  text 
makes  provision  against  all  these  things  ;  for,  saith 
it,  '  All  that  the  Father  giveth  me  shall  come  to 
me ;'  that  is,  shall  not  be  stopped,  or  be  allured  to 
take  up  anywhere  short  of  me,  nor  shall  they  turn 
aside,  to  abide  with  any  besides  me. 

\Imp)ort  of  the  words  to  me.] 

'  Shall  come  TO  me.' — To  me.  By  these  words 
there  is  further  insinuated,  though  not  expressed,  a 
double  cause  of  their  coming  to  him.  First.  There 
is  in  Christ  a  fulness  of  all-sufliciency  of  that,  even 
of  all  that  which  is  needful  to  make  us  happy. 
Second.  Those  that  indeed  come  to  him,  do  there- 
fore come  to  him  that  they  may  receive  it  at  his 
hand. 

First.  For  the  first  of  these,  there  is  in  Christ  a 
fulness  of  all-sufficiency  of  all  titat,  even  of  all  Vaai 
which  is  needful  to  make  us  happy.  Hence  it  is 
said,  '  For  it  pleased  the  Father  that  in  him  should 
all  fulness  dwell.'  Coi.  i.  19.  And  again,  *  Of  his  ful- 
ness have  all  we  received,  and  grace  for  grace  ' 
Jn.  i.  16.  It  is  also  said  of  him,  that  his  riches  arc 
unsearchable — 'the  unsearchable  riches  of  Christ.' 
Ep.  iii.  8.  Hear  what  he  saith  of  himself,  '  Riches 
and  honour  are  with  me ;  yea,  durable  riches  and 
righteousness.  My  fruit  is  better  than  gold,  yea, 
than  fine  gold ;  and  my  revenue  than  choice  silver. 
I  lead  in  the  way  of  righteousness,  in  the  midst  of 
the  paths  of  judgment ;  that  I  may  cause  those  that 
love  me  to  inherit  substance.  And  I  will  fill  their 
treasures.'  Pr.  vUi.  I8-21. 

This  in  general.     But,  more  particularly, 

1.  There  is  that  light  in  Christ,  that  is  sufficient 
to  lead  them  out  of,  and  from  all  that  darkness,  in 
the  midst  of  which  all  others,  but  them  that  come 
to  him,  stumble,  and  fall  and  perish:  'I  am  the 
light  of  the  world,'  saith  he,  '  he  that  followeth  me 
shall  not  walk  in  darkness,  but  shall  have  the  light 
of  life.'  Ju.  viii.  12.  Man  by  nature  is  in  darkness, 
and  walkcth  iji  darkness,  and  knows  not  whither 


rOJIE   AND   -O'ELCOME   TO  JESUS   CHRIST. 


259 


lie  goes,  for  tlarlcness  Lath  Lliuded  his  eyes  ;  neither 
can  anything  hut  Jesus  Christ  lead  men  out  of  this 
darkness.  Natural  conscience  cannot  do  it ;  the 
ten  commandments,  though  in  the  heart  of  man, 
cannot  do  it.  This  prerogative  helongs  only  to 
Jesus  Christ. 

2.  There  is  that  life  in  Christ,  that  is  to  be  found 
nowhere  else.  Jn.  v.  40.  Life,  as  a  principle  in  the 
soul,  by  which  it  shall  he  acted  and  enabled  to  do 
that  which  through  him  is  pleasing  to  God.  '  He 
that  believeth  in,'  or  cometh  to,  'me,'  saith  he, 
as  the  Scripture  hath  said,  *  out  of  his  belly  shall 
flow  rivers  of  living  water.'  Jn.  vii.  38.  Without  this 
life  a  man  is  dead,  whether  he  be  bad,  or  whether 
he  be  good ;  that  is,  good  in  his  own,  and  other 
men's  esteem.  There  is  no  true  and  eternal  life 
but  what  is  in  the  Me  that  speaketh  in  tlie  text. 

There  is  also  life  for  tliose  that  come  to  him,  to 
be  had  by  faith  in  his  flesh  and  blood.  '  He  that 
eateth  me,  even  he  shall  live  by  me.'  Jn.  vi.  57. 
And  this  is  a  life  against  that  death  that  comes 
by  the  guilt  of  sin,  and  the  curse  of  the  law,  under 
which  all  men  are,  and  for  ever  must  be,  unless 
they  eat  the  me  that  speaks  in  the  text.  '  Whoso 
findeth  me,'  saith  he,  '  findeth  life;'  deliverance 
from  that  everlasting  death  and  destruction,  that, 
without  me,  he  shall  be  devoured  by.  rr.  viii.  35. 
Nothing  is  more  desirable  than  life,  to  him  that 
liath  in  himself  the  sentence  of  condemnation  ;  and 
here  only  is  life  to  be  found.  This  life,  to  wit, 
eternal  life,  this  life  is  in  his  Son ;  that  is,  in  him 
that  saith  in  the  text,  '  All  that  the  Father  hath 
given  me  shall  come  to  me.'  1  Jn.  v.  10. 

3.  The  person  speaking  in  the  text,  is  he  alone 
by  whom  poor  sinners  have  admittance  to,  and 
acceptance  with  the  Father,  because  of  the  glory 
of  his  righteousness,  by  and  in  which  he  presenteth 
them  amiable  and  spotless  in  his  sight ;  neither  is 
there  any  way  besides  him  so  to  come  to  the 
Father :  '  I  am  the  way,'  says  he,  '  and  the  truth, 
and  the  life ;  no  man  cometh  to  the  Father  but 
by  me.'  Jn.  xiv.  6.  All  other  Avays  to  God  are  dead 
and  damnable ;  the  destroying  cherubim  stand 
with  flaming  swords,  turning  every  way  to  keep 
all  others  from  his  presence.  Ge.  iii.  24.  I  say,  all 
others  but  them  that  come  by  him.  '  I  am  the 
door;  by  me,'  saith  he,  'if  any  man  enter  in,  he 
shall  be  saved.'  Jn.  x.  9. 

The  person  speaking  in  the  text  is  he,  and  only 
HE,  that  can  give  stable  and  everlasting  peace ; 
therefore,  saith  he,  'My  peace  I  give  unto  you,' 
My  peace,  which  is  a  peace  with  God,  peace  of 
conscience,  and  that  of  an  everlasting  duration. 
My  peace,  peace  that  cannot  be  matched,  '  not  as 
the  world  giveth,  give  I  unto  you ;'  for  the  world's 
peace  is  but  carnal  and  transitory,  but  mine  is 
Divine  and  eternal.  Hence  it  is  called  the  peace 
of  God,  and  that  passcth  all  understanding. 

4.  The  person  speaking  in  the  text  hath  enougli 


of  all  things  truly  spiritually  good,  to  satisfy  the 
desires  of  every  longing  soul.  '  Jesus  stood  and 
cried,  saying.  If  any  man  thirst,  let  him  como 
unto  me,  and  drink.'  And  to  him  that  is  athirst, 
'  I  will  give  of  the  fountain  of  the  water  of  life 

freely.'    Jn.  vii.  S7.  I?e.  xii.  G. 

5.  With  the  person  speaking  in  the  text  is  power 
to  perfect  and  defend,  and  deliver  those  that  como 
to  him  for  safe-guard.  '  All  power,'  saith  lie,  '  is 
given  unto  me  in  heaven  and  eartli.'  Mat.  .wviii.  is. 

Thus  might  I  multiply  instances  in  this  nature 
in  abundance.     But, 

Second.  Tliey  titat  in  truth  do  come  to  Mm,  do 
therefore  come  to  him  that  they  migJit  receive  it  at  his 
hand.  They  come  for  light,  they  come  for  life, 
they  come  for  reconciliation  with  God:  they  also 
come  for  peace,  they  come  that  their  soul  may  be 
satisfied  with  spiritual  good,  and  that  they  may  be 
protected  by  him  against  all  spiritual  and  eternal 
damnation ;  and  he  alone  is  able  to  give  them  all 
this,  to  the  filling  of  their  joy  to  the  full,  as  they 
also  find  when  they  come  to  him.     This  is  evident, 

1.  From  the  plain  declaration  of  those  that 
already  are  come  to  him.  '  Being  justified  by 
faith,  we  have  peace  with  God  through  our  Lord 
Jesus  Christ,  by  whom  also  we  have  access  by 
faith  into  this  grace  wherein  we  stand,  and  rejoice 
in  hope  of  the  glory  of  God.'  Ro.  v.  1,  2. 

2.  It  is  evident  also,  in  that  while  they  keep 
their  eyes  upon  him,  they  never  desire  to  change 
him  for  another,  or  to  add  to  themselves  some 
other  thing,  together  with  him,  to  make  up  their 
spiritual  joy.  'God  forbid,'  saith  Paul,  '  that  I 
should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ.'  '  Yea,  doubtless,  and  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord :  for  whom  I  have  suffered  the  loss 
of  all  things,  and  do  count  them  but  dung,  that  I 
may  win  Christ,  and  be  found  in  him,  not  having 
mine  own  righteousness,  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith.'  Phi.  iii.  8,  9. 

3.  It  is  evident  also,  by  their  earnest  desires 
that  others  might  be  made  partakers  of  their 
blessedness.  'Brethren,'  said  Paul,  '  my  heart's 
desire  and  prayer  to  God  for  Israel  is,  that  they 
might  be  saved.'  That  is,  that  way  that  he  ex- 
pected to  be  saved  himself.  As  he  saith  also  to 
the  Galatians,  'Brethren,'  saith  he,  '  I  beseech 
you,  be  as  I  am ;  for  I  am  as  ye  are ; '  that  is,  I 
am  a  sinner  as  you  are.  Now,  I  beseech  you,  seek 
for  life,  as  I  am  seeking  of  it;  as  who  should  say, 
For  tliere  is  a  sufficiency  in  the  Lord  Jusus  both 
for  me  and  you. 

4.  It  is  evident  also,  by  the  triumph  that  sucli 
men  make  over  all  their  enemies,  both  bodily  and 
ghostly:   '  Now  thanks  be  unto  God,'  said  Paul, 
'  which  always  causeth  us  to  triumph  in  Christ. 
And,  *  who  shall  separate  us  from  the  love  of  Christ 


260 


COME   A^'D   ^YELCOME   TO   JESUS   CHRIST. 


our  Lord?  and  again,  '0  death,  where  is  thy 
Bting?  0  grave,  where  is  thy  victory?  The 
sting  of  death  is  sin,  and  the  strength  of  shi  is  the 
Jaw;  but  tlianks  he  to  God,  wliieh  giveth  us  the 
victory  through  our  Lord  Jesus  Christ.    2  Co.  ii.  u. 

Uo.  viii.  35.  1  Co.  xv.  55,  5G. 

5.  It  is  evident  also,  for  that  they  arc  made  by 
the  glory  of  that  which  they  have  found  in  him,  to 
sufl'er  and  endure  what  the  devil  and  hell  itself 
hath  or  could  invent,  as  a  means  to  separate  them 
irom  him.  Again,  '  Who  sliall  separate  us  from 
the  love  of  Christ?  Shall  tribulation,  or  distress, 
or  persecution,  or  famine,  or  nakedness,  or  peril, 
or  sword  ?  as  it  is  written,  For  thy  sake  we  are 
killed  all  the  day  long,  we  are  accounted  as  sheep 
for  the  slaugiiter.  Nay,  in  all  these  things  we  are 
more  than  conquerors,  through  him  that  loved  us. 
For  I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  an}'  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God  which  is  in  Christ 

Jesus  our  Lord.'    Ro.  viii.  35— .39. 

'  Shall  come  to  me.'  Oh  !  the  heart-attracting 
glory  that  is  in  Jesus  Christ,  when  he  is  discovered, 
to  draw  those  to  him  that  are  given  to  him  of  the 
Father;  therefore  those  that  came  of  old,  rendered 
this  as  the  cause  of  their  coming  to  him :  '  And 
we  beheld  his  glory,  as  of  the  only  begotten  of  the 
Father.'  jn.  i.  i4.  And  the  reason  why  others  come 
not,  but  perish  in  their  sins,  is  for  want  of  a  sight 
of  his  glory :  '  If  our  gospel  be  hid,  it  is  hid  to 
them  that  are  lost:  in  whom  the  God  of  this 
Vorld  hath  blinded  the  minds  of  them  that  believe 
not,  lest  the  light  of  the  glorious  gospel  of  Christ, 
who  is  the  image  of  God,  should  shine  unto 
them.'   2  Co.  iv.  3,  4. 

Tliere  is  therefore  heart- pulling  glory  in  Jesus 
Christ,  which,  when  discovered,  draws  the  man  to 
him ;  wherefore  by  shall  come  to  one,  Christ  may 
mean,  when  his  glory  is  discovered,  then  they  must 
come,  then  they  shall  come  to  me.  Therefore,  as 
the  true  comers  come  with  weeping  and  relenting, 
as  being  sensible  of  their  own  vileuess,  so  again  it 
is  said,  that  '  the  ransomed  of  the  Lord  shall  re- 
turn, and  come  to  Zion  with  songs  and  everlast- 
J"S"  j"^y  "1'""  their  heads ;  they  shall  obtain  joy 
and  gladness,  and  sorrow  and  sighing  shall  tiee 
away.'  That  is,  at  the  sight  of  the  glory  of  that 
grace  that  shows  itself  to  tliem  now  in  the  face  of 
our  Lord  Jesus  Christ,  and  in  the  hopes  that  they 
now  have  of  being  with  him  in  the  heavenly  taber- 
nacles. Therefore  it  saith  again,  *  With  gladness 
and  rejoicing  shall  they  be  brought;  they  shall 
cuter  into  the  King's  palace.'  u.  xxxv.  io;ii.  ii.  Ps. 
xiv.  15.  There  is  thorcfuro  heart-attracting  glory 
in  the  Lord  Jesus  Christ,  which,  when  discovered, 
subjects  the  heart  to  the  Wtrd,  and  njakes  us  come 
to  him. 


It  is  said  of  Abraham,  that  when  he  dwelt  in 
Mesopotamia,  '  the  God  of  glory  appeared  unto 
him,'  saying,  '  Get  thee  out  of  thy  country.'  And 
what  then?  Why,  away  he  went  from  his  house 
and  friends,  and  all  the  world  could  not  stay  him. 
'  Now,'  as  the  Psalmist  says,  '  Who  is  this  King 
of  glory?'  he  answers,  'The  Lord,  mighty  in 
battle.'  Vs.  xxiv.  8.  And  who  was  that,  but  he  that 
'spoiled  principalities  and  powers,'  when  he  did 
hang  upon  the  tree,  triumphing  over  them  thereon? 
And  who  was  that  but  Jesus  Christ,  even  the 
person  speaking  in  the  text?  Therefore  he  said 
of  Abraham,  '  lie  saw  his  day.  Yea,'  saith  he  to 
the  Jews,  '  your  father  Abraham  rejoiced  to  see 
my  day,  and  he  saw  it,  and  was  glad.'  Col.  iL  15. 

Ja.  ii.  23.  Jn.  viii.  56. 

Indeed,  the  carnal  man  says,  at  least  in  Jiis 
heart,  '  There  is  no  form  or  comeliness  in  Christ ; 
and  when  we  shall  see  him,  there  is  no  beauty  that 
we  should  desire  him,'  is.  liii.  2;  but  he  lies.  This 
he  speaks,  as  having  never  seen  him.  But  they 
that  stand  in  his  house,  and  look  upon  him  through 
the  glass  of  his  Word,  by  the  help  of  his  Holy 
Spirit,  they  will  tell  you  other  things.  '  But  wo 
all,'  say  they,  'with  open  face,  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into  the 
same  image  from  glory  to  glory.'  2  Co.  iii.  18.  They 
see  glory  in  his  person,  glory  in  his  undertakings, 
glory  in  the  merit  of  his  blood,  and  glory  in  the 
perfection  of  his  righteousnes  ;  yea,  heart-atfecting, 
heart-sweetening,  and  heart-changing  glory  ! 

Indeed,  his  glory  is  veiled,  and  cannot  be  seen 
but  as  discovered  by  the  Father.  Mat.  xi.  27.  It  is 
veiled  with  flesh,  with  meanness  of  descent  from 
the  flesh,  and  witli  that  ignominy  and  shame  that 
attended  him  in  the  flesh ;  but  they  that  can,  in 
God's  light,  see  through  these  things,  they  shall 
see  glory  in  him  ;  yea,  such  glory  as  will  draw  and 
pull  their  hearts  unto  him. 

Moses  was  the  adopted  son  of  Pharaoh's 
daughter ;  and  for  aught  I  know,  had  been  king 
at  last,  had  he  now  conformed  to  the  present 
vanities  that  were  there  at  court ;  but  he  could 
not,  he  would  not  do  it.  Why?  Wliat  was  the 
matter  ?  Why  !  he  saw  more  in  the  worst  of 
Christ  (bear  with  the  expression),  than  he  saw  in 
the  best  of  all  the  treasures  of  the  land  of  Egypt. 
He  'refused  to  be  called  the  son  of  Pharaoh's 
daughter;  choosino-  rather  to  sufler  afliiction  with 
the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season  ;  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt ;  for  he 
had  respect  unto  the  recompence  of  the  reward. 
He  forsook  Egypt,  not  fearing  the  wrath  of  the 
king.'  But  wiiat  emboldened  him  thus  to  do  ? 
Why,  'he  endured;'  for  he  had  a  sight  of  the 
person  speaking  in  the  text.  '  He  endured,  as 
seeing  him  who  is  invisible.'  But  I  say,  would  :i 
sight  of  Jesus  have  thus  taken  away  Moses'  heart 


COME   AND   WELCOME  TO   JESUS   CHRIST. 


Sfil 


from  a  crown,  and  a  kingdom,  &c.,  had  lie  not  by  ' 
that  siglit  seen  more  in  him  tlian  was  to  be  seen 

in  tliem?    He.  xl  24—26. 

Therefore,  when  he  saith,  shall  come  to  me,  he 
means,  they  shall  have  a  discovery  of  the  glory  of 
the  grace  that  is  in  him  ;  and  the  beauty  and  glory 
of  that  is  of  such  virtue,  that  it  constraineth,  and 
forceth,  with  a  blessed  violency,  the  hearts  of  ■ 
those  that  are  given  to  him.  [ 

Moses,  of  whom  we  spake  before,  was  no  child 
when  he  was  thus  taken  with  the  beauteous  glory 
of  his  Lord.  He  was  forty  years  old,  and  so  con- 
sequently Avas  able,  being  a  man  of  that  wisdom 
and  opportunity  as  he  was,  to  make  the  best  judg- 
ment of  the  things,  and  of  the  goodness  of  them 
that  was  before  him  in  the  land  of  Egypt.  But 
he,  even  he  it  was,  that  set  that  low  esteem  upon 
the  glory  of  Egypt,  as  to  count  it  not  worth  the 
meddling  with,  when  he  had  a  sight  of  this  Lord 
Jesus  Christ.  This  wicked  world  thinks,  that  the 
fancies  of  a  heaven,  and  a  happiness  hereafter,  may 
serve  well  enough  to  take  the  heart  of  such,  as 
either  have  not  the  world's  good  things  to  delight 
in  ;  or  that  are  fools,  and  know  not  how  to  delight 
themselves  therein.  But  let  them  know  again, 
that  we  have  had  men  of  all  ranks  and  qualities, 
that  have  been  taken  with  the  glory  of  our  Lord 
Jesus,  and  have  left  all  to  follow  him.  As  Abel, 
Seth,  Enoch,  Noah,  Abraham,  Isaac,  Jacob,  jMoses, 
Samuel,  David,  Solomon ;  and  who  not,  that  had 
either  wit  or  grace,  to  savour  heavenly  things? 
Indeed  none  can  stand  off  from  him,  nor  any 
longer  hold  out  against  him,  to  whom  he  reveals 
the  glory  of  his  grace. 

[the  peomise  to  those  coming  to  christ.] 

*  And  him  that  cometii  to  me  /  vjill  in  no  wise 
cast  out.' 

By  these  words  our  Lord  Jesus  doth  set  forth 
yet  more  amply  the  great  goodness  of  his  nature 
towards  the  coming  sinner.  Before,  he  said,  They 
shall  come ;  and  here  he  declareth.  That  with 
heart  and  affections  he  will  receive  them.  But,  by 
the  way,  let  me  speak  one  word  or  two  to  the 
seeming  conditionality  of  this  promise  with  which 
now  I  have  to  do.  '  And  him  that  cometh  to  me 
I  will  in  no  wise  cast  out.'  Where  it  is  evident, 
may  some  say,  that  Christ's  receiving  us  to  mercy 
depends  upon  our  coming,  and  so  our  salvation  by 
Christ  is  conditional.  If  we  come,  we  shall  be 
received;  if  not,  we  shall  not;  for  that  is  fully 
intimated  by  the  words.  The  promise  of  reception 
is  only  to  him  that  cometh.  '  And  him  that  com- 
eth.' I  answer,  that  the  coming  in  these  words 
mentioned,  as  a  condition  of  being  received  to  life, 
is  that  which  is  promised,  yea,  concluded  to  be 
effected  in  us  by  the  promise  going  before.  In 
those  latter  words,  coming  to  Christ  is  implicitly 


required  of  us  ;  and  in  the  words  before,  that  grace 
that  can  make  us  come  is  positively  promised  to 
us.  '  All  that  the  Father  giveth  me  shall  come 
to  me;  and  him  that  cometh  to  me  I  will  in  no  wise 
cast  out '  thence.  We  come  to  Christ,  because  it 
is  said.  We  shall  come;  because  it  is  given  to  us  to 
come.  So  that  the  condition  which  is  expressed  by 
Christ  in  these  latter  words  is  absolutely  promised 
in  the  words  before.  And,  indeed,  the  coming 
here  intended  is  nothing  else  but  the  effect  of  '  shall 
come  to  me.  They  shall  come,  and  I  will  not  cast 
them  out.' 

'  And  iiim  that  cometh.' 

He  saith  not,  and  him  that  is  come,  but  him 
that  cometh.  To  speak  to  these  words.  First,  In 
general.     Second,  More  particularly. 

[First.]  In  general.  They  suggest  unto  us  these 
four  things : — 

1.  That  Jesus  Christ  doth  build  upon  it,  that 
since  the  Father  gave  his  people  to  him,  the]/ shall  be 
enabled  to  come  unto  him.  '  And  him  that  cometh.' 
As  who  should  say,  I  know  that  since  tliey  are  given 
to  me,  they  shall  be  enabled  to  come  unto  me.  He 
saith  not,  if  they  come,  or,  Isupposeihey  will  com£; 
but,  'and  him  that  cometh.'  By  these  words, 
therefore,  he  shows  us  that  he  addresseth  himself 
to  the  receiving  of  them  whom  the  Father  gave  to 
him  to  save  them.  I  say,  he  addresseth  himself, 
or  prepareth  himself  to  receive  them.  By  which, 
as  I  said,  he  concludeth  or  buildeth  upon  it,  that 
they  shall  indeed  coine  to  him.  He  looketh  that 
the  Father  should  bring  them  into  his  bosom,  and 
so  stands  ready  to  embrace  them. 

2.  Christ  also  suggesteth  by  these  words,  that 
he  very  v:ell  knmveth  who  are  given  to  him;  not  by 
their  coming  to  him,  but  by  their  being  given  to 
him.  *  All  that  the  Father  giveth  mo  shall  come 
to  me;  and  him  that  cometh,'  kc.  This  him  he 
knoweth  to  be  one  of  them  that  the  Father  hath 
given  him;  and,  therefore,  he  received  him,  even 
because  the  Father  hath  given  him  to  him.  Jn.  x. 

'  I  know  my  sheep.'  saith  he.  Not  only  those  that 
already  have  knowledge  of  him,  but  those,  too, 
that  yet  are  ignorant  of  him.  •  Other  sheep  I 
have,'  said  he,  '  which  arc  not  of  this  fold,'  Jn.  x.  16; 
not  of  the  Jewish  church,  but  those  that  lie  in  their 
sins,  even  the  rude  and  barbarous  Gentiles.  There- 
fore, when  Paul  was  afraid  to  stay  at  Corinth,  from 
a  supposition  that  some  mischief  might  befall  him 
there;  'Be  not  afraid,' said  the  Lord  Jesus  to 
him,  '  but  speak,  and  hold  not  thy  peace  -  for  I 
have  much  people  in  this  city.'  Ac.  xviii.  9,  lo.  The 
people  that  the  Lord  here  speaks  of  were  not  at 
this  time  accounted  his,  by  reason  of  a  work  ot 
conversion  that  already  had  passed  upon  them,  but 
by  virtue  of  the  gift  of  the  Father;  for  ho  had 
given  them  unto  him.  Therefore  was  Paul  to  stay 
here,  to  speak  the  word  of  the  Lord  to  them,  that, 
by  his  speaking,  the  Holy  Ghost  might  effectually 


!G3 


COME   AND   WELCOME   TO  JESUS   CHRIST. 


Avork  over  tlieir  souls,  to  tlic  causing  tliem  to  come 
to  him,  who  was  also  ready,  with  heart  and  soul, 
to  receive  them. 

3.  Ciirist,  by  these  words,  also  suggesteth,  that 
no  more  come  unto  him  than,  indeed,  are  given  him 
of  the  Father.  For  the  him  in  this  place  is  one  of 
tlie  oR  that  by  Christ  was  mentioned  before.  *  All 
that  the  Father  giveth  me  shall  come  to  me ;'  and 
every  1dm  of  that  oil,  *  I  will  iu  no  wise  cast  out. ' 
This  the  apostle  insinuateth,  where  he  saith,  '  He 
gave  some,  apostles;  and  some,  prophets;  and  some, 
evangelists ;  and  some,  pastors  and  teachers ;  for 
the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ ; 
till  we  all  come  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  tlic  measure  of  the  stature  of  the  fulness 
of  Clirist.'  Ep.  iv.  11-13. 

Mark,  as  in  the  text,  so  here  he  speaketh  of  all. 
'  Until  we  all  come.'  We  all!  all  who  ?  Doubt- 
less, '  All  that  the  Father  giveth  to  Christ.'  This 
is  further  insinuated,  because  he  called  this  all  the 
body  of  Christ ;  the  measure  of  the  stature  of  the 
fulness  of  Christ.  By  which  he  means  the  univer- 
sal number  given ;  to  wit,  the  true  elect  church, 
which  is  said  to  be  his  body  and  fulness.  Ep.  i.  22,  23. 

4.  Christ  Jesus,  by  these  words,  further  sug- 
gesteth,  that  he  is  well  content  with  this  gift  of  the 
Father  to  him.  '  All  that  the  Father  giveth  me 
shall  come  to  me ;  and  him  that  cometh  to  me  I 
will  in  no  wise  cast  out.'  I  will  heartily,  Avillingly, 
and  with  great  content  of  mind,  receive  him. 

They  show  us,  also,  that  Christ's  love  in  receiv- 
ing is  as  large  as  his  Father's  love  in  giving,  and 
no  larger.  Hence,  he  thanks  him  for  his  gift,  and 
also  thanks  him  for  hiding  of  him  and  his  thino-s 
from  the  rest  of  the  wicked.  Mat.  xi.  2.5.  Lu.  x.  21.    But, 

Secondly,  and  more  particularly,  '  And  him  that 
cometh.' 

[Import  oftlie  word  him.] 

'  And  him.'  This  word  him;  by  it  Christ  look- 
cth  back  to  the  gift  of  the  Father ;  not  only  in  the 
lump  and  whole  of  the  gift,  but  to  the  every  Ami  of 
that  lump.  As  who  should  say,  I  do  not  only  ac- 
cept of  the  gift  of  my  Father  in  the  general,  but 
have  a  special  regard  to  every  of  them  in  parti- 
cular ;  and  will  secui-e  not  only  some,  or  the  great- 
est part,  but  every  him,  every  dust.  Not  a  hoof 
of  all  shall  be  lost  or  left  behiud.  And,  indeed, 
in  this  he  consenteth  to  his  Father's  will,  which 
is  that  of  all  that  he  hath  given  him,  he  should 
lose  nothing.  Jn.  vi.  3D. 

'And  him.'  Christ  Jesus,  also,  by  his  thus 
dividing  the  gift  of  his  Father  into  hims,  and  by 
his  speaking  uf  them  iu  the  singular  number,  shows 
what  a  particular  work  shall  be  wrought  iu  each 
one,  at  the  time  appointed  of  the  Father.  '  And 
it  shall  come  to  pass  in  that  day,'  saith  the  pro- 


phet, '  that  the  Loi-d  shall  beat  off  from  the  chan- 
nel of  the  river  unto  the  stream  of  Egypt,  and  ye 
shall  be  gathered  one  by  one,  0  ye  children  of 
Israel.'  Here  are  the  hims,  one  by  one,  to  be 
gathered  to  him  by  the  Father,  is.  xxvH.  12. 

He  shows  also  hereby  that  no  lineage,  kindred, 
or  relation,  can  at  all  be  profited  by  any  outward 
or  carnal  union  with  the  person  that  the  Fa- 
ther hath  given  to  Christ.  It  is  only  him,  the 
given  HIM,  the  coming  kim,  that  he  intends  abso- 
lutely to  secure.  Men  make  a  great  ado  with  the 
children  of  believers ;  and  oh  the  children  of  be- 
lievers !  *  But  if  the  child  of  the  believer  is  not 
the  him  concerned  in  this  absolute  promise,  it  is 
not  these  men's  great  cry,  nor  yet  what  the  parent 
or  child  can  do,  that  can  interest  him  in  this  pro- 
mise of  the  Lord  Christ,  this  absolute  promise. 

And  HIM.  There  are  divers  sorts  of  persons 
that  the  Father  hath  given  to  Jesus  Christ ;  they 
are  not  all  of  one  rank,  of  one  quality ;  some  are 
high,  some  are  low;  some  are  wise,  some  fools;  some 
are  more  civil,  and  complying  with  the  law ;  some 
more  profane,  and  averse  to  him  and  his  gospel. 
Now,  since  those  that  are  given  to  him  are,  in 
some  sense,  so  diverse ;  and  again,  since  he  yet 
saith,  'And  him  that  cometh,'  ic,  he,  by  that, 
doth  give  us  to  understand  that  he  is  not,  as  men, 
for  picking  and  choosing,  to  take  a  best  and  leave 
a  worst,  but  he  is  for  him  that  the  Father  hatli 
given  him,  and  that  cometh  to  him.  '  lie  shall 
not  alter  it,  nor  change  it,  a  good  for  a  bad,  or  a 
bad  for  a  good, '  Le.  xxvU.  10 ;  but  will  take  him  as 
he  is,  and  will  save  his  soul. 

There  is  many  a  sad  wretch  given  by  the  Father 
to  Jesus  Christ ;  but  not  one  of  them  all  is  despised 
or  slighted  by  him.  It  is  said  of  those  that  the 
Father  hath  given  to  Christ  that  they  have  done 
worse  than  the  heathen  ;  that  they  were  murderers, 
thieves,  drunkards,  unclean  persons,  and  what  not ; 
but  he  has  received  them,  washed  them,  and  saved 
them.  A  fit  emblem  of  this  sort  is  that  wretched 
instance  mentioned  in  the  16th  of  Ezekiel,  that 
was  cast  out  in  a  stinking  condition,  to  the  loath- 
ing of  its  person,  in  the  day  that  it  was  born ;  a 
creature  in  such  a  wretched  condition,  that  no  eye 
pitied,  to  do  any  of  the  things  there  mentioned 
unto  it,  or  to  have  compassion  upon  it ;  no  eye 
but  his  that  speaketh  in  the  text. 


*  '  The  Scripture  contains  many  gracious  promises  in  behalf 
of  the  children  of  believing  parents ;  but  grace  is  not  heredi- 
tary. It  is  the  parent's  part  to  pray  with  and  for,  admonish, 
and  piously  train  up  his  children ;  but,  after  ail,  must  recom- 
mend them  to  the  tender  mercies  of  God,  which  the  children 
of  many  prayers  often  happily  experience.' — Mason.  0  that 
all  persons  may  solemnly  consider  this  searching  truth!  espe- 
cially the  cliildren  of  believers.  The  coming  of  your  father  or 
mother  to  Christ  cannot  be  imputed  to  you ;  come  for  your- 
self, or  you  must  perish.  As  you  love  your  souls,  believe  not 
that  awful  delusion,  that  any  ceremony  could  make  you  a  chilj 
of  God. — Ed. 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


263 


And  niM.  Let  liim  be  as  red  as  bluoJ,  let  liim 
be  as  red  as  crimson.  Some  men  are  blood-red 
sinners,  crimson-sinners,  sinners  of  a  double  die ; 
dipped  and  dipped  again,  before  tbey  come  to  Jesus 
Cbrist.  Art  tliou  tbat  readest  these  lines  such  an 
one  ?  Speak  out,  man !  Art  thou  such  an  one  ? 
and  art  thou  now  coming-  to  Jesus  Christ  for  the 
mercy  of  justification,  that  thou  mightest  be  made 
white  in  his  blood,  and  be  covered  with  his  righ- 
teousness ?  Fear  not ;  forasmuch  as  this  thy  com- 
ing betokeneth  tliat  thou  art  of  the  number  of  them 
that  the  Father  hath  given  to  Christ ;  for  he  will 
in  no  wise  cast  thee  out.  *  Come  now,'  saith 
Christ,  '  and  let  us  reason  together ;  though  your 
sins  be  as  scarlet,  they  shall  be  as  white  as  snow; 
though  they  be  red  like  crimson,  they  shall  be  as 
wool.'  Is.  i.  18. 

And  mil.  There  was  many  a  strange  him  came 
to  Jesus  Christ,  in  the  days  of  his  flesh ;  but  he 
received  them  all,  Avithout  turning  any  away  ; 
speaking  unto  them  '  of  the  kingdom  of  God,  and 
healed  them  that  had  need  of  healing.'  Lu.  ix.  ii ; 
iv.  40.  These  words,  and  him,  are  therefore  words 
to  be  wondered  at.  That  not  one  of  them  who, 
by  virtue  of  the  Father's  gift,  and  drawing,  are 
coming  to  Jesus  Christ,  I  say,  that  not  one  of 
them,  whatever  they  have  been,  whatever  they 
have  done,  should  be  rejected  or  set  by,  but  ad- 
mitted to  a  share  in  his  saving  grace.  It  is  said 
in  Luke,  that  the  people  'wondered  at  the  gracious 
words  which  proceeded  out  of  his  mouth.'  iv.  22. 
Kow  this  is  one  of  his  gracious  words;  these  words 
are  like  drops  of  honey,  as  it  is  said,  '  Pleasant 
words  are  as  an  honey-comb,  sweet  to  the  soul,  and 
health  to  the  bones.'  rr.  xvi.  24.  These  are  gracious 
M'ords  indeed,  even  as  full  as  a  faithful  and  merci- 
lul  Iligh-priest  could  speak  them.  Luther  saith, 
'  When  Christ  speaketh,  he  hath  a  mouth  as  wide 
as  heaven  and  earth.'  That  is,  to  speak  fully  to 
the  encouragement  of  every  sinful  him  that  is  com- 
ing to  Jesus  Christ.  And  that  his  word  is  certain, 
hear  how  himself  confirms  it :  '  Heaven  and  earth,' 
&aith  he,  '  shall  pass  away ;  but  my  words  shall 
not  pass  away.'  is.  u.  c.  Mat.  xxiv.  35. 

It  is  also  confirmed  by  the  testimony  of  the  four 
evangelists,  who  gave  faithful  relation  of  his  loving 
iL'ception  of  all  sorts  of  coming  sinners,  whether 
they  were  publicans,  harlots,  thieves,  possessed  of 
devils,  bedlams,   and    what  not.    La  xU.  1-10.  Mat. 

xxi.  31.    Ln.  XV. ;  ixiii.  43.    Mar.  xvi.  9  ;  v.  l—'J. 

This,  then,  shows  us,  1.  'The  greatness  of  the 
merits  of  Christ.'  2.  The  willingness  of  his  heart 
to  impute  them  for  life  to  the  great,  if  coming, 
sinners. 

1 .  7'his  slioics  vs  the  greatness  of  the  merits  of 
Christ ;  for  it  must  not  be  supposed,  that  his  words 
are  bigger  than  his  worthiness.  He  is  strong  to 
execute  his  word.  He  can  do,  as  well  as  speak. 
He  can  do  exceeding  abundantly  more  than  we  ask 


or  think,  even  to  the  uttermost,  and  outside  of  hi;3 
word.  Ep.  iii.  20.  Now,  then,  since  he  concludeth 
any  coming  him;  it  must  be  concluded,  that  he  can 
save  to  the  uttermost  sin,  any  comino-  him. 

Do  you  think,  I  say,  that  the  Lord  Jesus  did 
not  think  before  he  spake  ?  He  speaks  all  in 
righteousness,  and  therefore  by  his  word  we  are  to 
judge  how  mighty  he  is  to  save.  u.  ixiii.  i.  Ho 
speaketh  in  righteousness,  in  very  faithfulness, 
when  he  began  to  build  this  blessed  gospel-fabric, 
the  text;  it  was  for  that  he  had  first  sat  down, 
and  counted  the  cost;  and  for  that,  he  knew  he 
was  able  to  finish  it !  What,  Lord,  amj  him?  any 
him  that  cometh  to  thee  ?  This  is  a  Christ  wojik 
looking  after,  this  is  a  Christ  loorth  coining  to  I 

This,  then,  should  learn  us  diligently  to  con- 
sider the  natural  force  of  every  word  of  God ;  and 
to  judge  of  Christ's  ability  to  save,  not  by  our 
sins,  or  by  our  shallow  apprehensions  of  his  grace  ; 
but  by  his  word,  which  is  the  true  measure  of 
grace.  And  if  we  do  not  judge  thus,  we  shall 
dishonour  his  grace,  lose  the  benefit  of  his  word, 
and  needlessly  fright  ourselves  into  many  discour- 
agements though  coming  to  Jesus  Christ.  Him, 
any  him  that  cometh,  hath  sufficient  from  this 
word  of  Christ,  to  feed  himself  with  hopes  ot  sal- 
vation. As  thou  art  therefore  coming,  0  thou 
coming  sinner,  judge  thou,  whether  Christ  can 
save  thee  by  the  true  sense  of  his  words:  judge, 
coming  sinner,  of  the  efficacy  of  his  blood,  of  the 
perfection  of  his  righteousness,  and  of  the  preval- 
ency  of  his  intercession,  by  his  word.  '  And  him,' 
saith  he,  *  that  cometh  to  me  I  will  in  no  wise  cast 
out.'  '  In  no  wise,'  that  is,  for  no  sin.  Judge 
therefore  by  his  word,  how  able  he  is  to  save  thee. 
It  is  said  of  God's  sayings  to  the  children  of  Israel, 
'  There  failed  not  aught  of  any  good  thing  which 
the  Lord  had  spoken  unto  the  house  of  Israel ; 
all  came  to  pass, '  Jos.  x.\i.  45.  And  again,  '  Not 
one  thing  hath  failed  of  all  the  good  things  which 
the  Lord  your  God  spake  concerning  you,  all  are 
come  to  pass  unto  you;  and  not  one  thing  hath 
failed  thereof.'  Jos.  xxiii.  14. 

Coming  sinner,  what  promise  thou  fiudest  in  the 
word  of  Christ,  strain  it  whither  thou  canst,  so 
thou  dost  not  corrupt  it,  and  his  blood  and  merits 
will  answer  all ;  what  the  word  saith,  or  any  true 
consequence  that  is  drawn  therefrom,  that  we  may 
boldly  venture  upon.  As  here  in  the  text  he  saith, 
'  And /rJw  that  cometh,'  indefinitely,  without  the 
least  intimation  of  the  rejection  of  any,  though 
never  so  great,  if  he  be  a  coming  sinner.  Take 
it  then  for  granted,  that  thou,  whoever  thou  art, 
if  coming,  art  intended  in  these  woids;  neither 
shall  it  injure  Christ  at  all,  if,  as  Benhadad's  ser- 
vants served  Ahab,  thou  shalt  catch  him  at  his 
word.  'Now,'  saith  the  text,  'the  man  did  dili- 
gently observe  whether  anything  would  come  from 
him,'  to  wit,  any  word  of  grace;  'and  did  hastily 


£64. 


COIME   AND   AVJ'LCOIME   TO   JESUS   CHRIST. 


catch  it.  Anil  it  liappcncd  tliat  Aliab  liad  called 
Bcnhadad  Iiis  brother.  The  man  replied,  therefore, 
'Thy  brother  Behi.dal!'  i  Ki.  xx.  33,  catching-  him 
at  his  word.  Sinner,  coming  sinner,  serve  Jesus 
Christ  thus,  and  he  will  take  it  kindly  at  thy  hands. 
When  he  in  bis  argument  colled  the  Canaanitish 
woman  dog,  she  catched  him  at  it,  and  said,  'Truth, 
Lord ;  yet  the  dogs  eat  of  the  crumbs  which  fall 
from  tlieir  master's  table.'  I  say,  she  catched 
him  thus  in  his  Avords,  and  he  took  it  kindly,  say- 
ing, '  0  woman,  great  is  thy  faith  ;  be  it  unto  thee 
even  as  thou  wilt.'  Jiat.  xv.  28.  Catch  him,  coming- 
sinner,  catch  liim  in  his  words,  surely  he  will  take 
it  kindly,  and  will  not  be  offended  at  thee. 

2.  The  other  thing  that  I  told  you  is  showed 
from  these  words,  is  this:  I'/ie  icUUngness  of  Christ'' s 
heart  to  impute  his  merits  for  life  to  the  great,  if 
coming  sinner.  '  And  him  that  cometh  to  mo  I 
will  in  no  wise  cast  out.' 

The  awakened  coming  sinner  doth  not  so  easily 
question  the  power  of  Christ,  as  his  willingness  to 
save  him.  Lord,  '  if  thou  wilt,  thou  canst,'  said 
one.  Mar.  i.  40.  He  did  not  put  the  if  upon  his 
power,  but  upon  his  will.  He  concluded  he  could, 
but  he  was  not  as  fully  of  persuasion  that  he  would. 
But  we  have  the  same  ground  to  believe  he  will, 
as  we  have  to  believe  he  can;  and,  indeed,  ground 
for  both  is  the  Word  of  God.  If  he  was  not  will- 
ing, why  did  he  promise  ?  Why  did  he  say  he 
would  receive  the  coming  sinner  ?  Coming  sinner, 
take  notice  of  this  ;  we  use  to  plead  practices  with 
men,  and  why  not  with  God  likewise  ?  I  am  sure 
we  have  no  more  ground  for  the  one  than  the 
other  ;  for  we  have  to  plead  the  promise  of  a  faith- 
ful God.  Jacob  took  him  there:  '  Thou  saidst,' 
said  he,  '  1  will  surely  do  thee  good.'  Gc.  xxxii.  12. 
For,  from  this  promise  he  concluded,  that  it  fol- 
lowed in  reason,  '  He  must  be  willing.' 

The  text  also  gives  some  ground  for  us  to  draw 
the  same  conclusion.  '  And  him  that  cometh  to 
nie  I  will  in  no  wise  cast  out.'  Here  is  his  will- 
ingness asserted,  as  well  as  his  power  suggested. 
It  is  worth  your  observation,  that  Abraham's  faith 
considered  rather  God's  power  than  his  willingness; 
that  is,  he  drew  his  conclusion,  '  I  shall  have  a 
child,'  from  the  power  that  was  in  God  to  fulfil 
the  promise  to  him.  For  he  concluded  he  was 
willing  to  give  him  one,  else  he  would  not  have 
promised  one.  '  He  staggered  not  at  the  promise 
of  God  through  unbelief;  but  was  strong  in  faith, 
giving  glory  to  God ;  and  being  fully  persuaded 
that  what  he  had  promised  he  was  able  also  to 
perform.'  iio.  iv.20,  21.  But  was  not  his  faith  excr- 
cised,  or  tried,  about  his  willingness  too  ?  No, 
there  was  no  show  of  reason  for  that,  because  he 
had  promised  it.  Indeed,  had  he  not  promised  it*, 
he  might  lawfully  have  doubted  it ;  but  since  he 
had  promised  it,  there  Avas  left  no  ground  at  all 
for   doubting,  because  his  willingness?   to  give  a 


son  was  demonstrated  in  his  promising  him  a  son. 
These  words,  therefore,  are  sufficient  ground  to 
encourage  an^'  coming  sinner  that  Christ  is  willing 
to  his  power  to  receive  him  ;  and  since  he  hath 
])Ower  also  to  do  what  he  will,  there  is  no  groimd 
at  all  left  to  the  coming  sinner  anymore  to  doubt; 
but  to  come  in  full  hope  of  acceptance,  and  of 
being  received  unto  grace  and  mercy.  '  And  him 
that  cometh.'  He  salth  not,  and  him  that  is  come; 
but,  and  him  that  cometh ;  that  is,  and  him  whose 
heart  begins  to  move  after  me,  who  is  leaving  all 
for  my  sake ;  him  who  is  looking  out,  who  is  on 
his  journey  to  me.  We  must,  therefore,  distin- 
guish betwixt  coming,  and  being  come  to  Jesus 
Christ.  He  that  is  come  to  him  has  attained  of 
him  more  sensibly  what  he  felt  before  that  he 
Avanteil,  than  he  has  that  but  yet  is  coming  to  him. 
[Advantages  to  the  man  that  is  come  to  Christ.] 
A  man  that  is  come  to  Christ  hath  the  advantage 
of  him  that  is  but  coming  to  him ;  and  that  in 
seven  things. 

1.  He  that  is  come  to  Christ  is  nearer  to  him 
than  he  that  is  but  coming  to  him ;  for  he  that  is 
but  coming  to  him  is  yet,  in  some  sense,  at  a  dis- 
tance from  him ;  as  it  is  said  of  the  coming  pro- 
digal, 'And  while  he  was  3'et  a  great  way  off.' 
Lu.  XV.  20.  Now  he  that  is  nearer  to  him  hath  the 
best  sight  of  him ;  and  so  is  able  to  make  the 
best  judgment  of  his  wonderful  grace  and  beauty, 
as  God  saith,  '  Let  them  come  near,  then  let  them 
speak. '  Is.  xli.  1.  And  as  the  apostle  John  saith, 
'  And  we  have  seen  and  do  testify  that  the  Father 
sent  the  Son  to  be  the  Saviour  of  the  world.'  Un. 
iv.  14.  He  that  is  not  yet  come,  though  he  is  com- 
ing, is  not  fit,  not  being  indeed  capable  to  make 
that  judgment  of  the  worth  and  glory  of  the  grace 
of  Christ,  as  he  is  that  is  come  to  him,  and  hath 
seen  and  beheld  it.  Therefore,  sinner,  suspend 
thy  judgment  till  thou  art  come  nearer. 

2.  He  that  is  come  to  Christ  has  the  advantage 
of  him  that  is  but  coming,  in  that  he  is  eased  of 
his  burden  ;  for  he  that  is  but  coming  is  not  eased 
of  his  burden.  Mat.  xi.  2S.  He  that  is  come  has 
cast  his  burden  upon  the  Lord.  By  faith  he  hath 
seen  himself  released  thereof  ;  but  he  that  is  but 
coming  hath  it  yet,  as  to  sense  and  feeling,  upon 
his  own  shoulders.  '  Come  unto  me,  all  ye  that 
labour  and  are  heavy  laden,'  implies,  that  their 
burden,  though  they  are  coming,  is  yet  upon  them, 
and  so  will  be  till  indeed  they  are  come  to  him. 

3.  He  that  is  come  to  Christ  has  the  advantage 
of  him  that  is  but  coming  in  this  also,  namely,  he 
hath  drank  of  the  sweet  and  soul- refreshing  water 
of  life  ;  but  he  that  is  but  coming  hath  not.  '  If 
any  man  thirst,  let  him  come  unto  me  and  drink.' 

Jn.  vii.  37. 

Mark,  He  must  come  to  him  before  he  drinks: 
according  to  that  of  the  prophet,  '  Ho  !  every 
one  that  thirsteth,  come  ye  to  the  waters.'     He 


COME   AIND   WELCOME   TO   JESUS   CHRIST. 


265 


(Irinketh  not  as  he  cometh,  but  when  he  is  come 
to  the  waters,  is.  iv.  i. 

4.  He  that  is  come  to  Christ  hath  the  advantage 
of  him  that  as  yet  is  but  coming  in  this  also,  to 
wit,  he  is  not  so  terrified  with  the  noise,  and,  as 
I  may  call  it,  hue  and  cry,  which  the  avenger  of 
blood  makes  at  the  heels  of  him  tiiat  yet  is  hut 
coming  to  him.  When  the  slayer  was  on  his  flight 
to  the  city  of  his  refuge,  he  liad  the  noise  or  fear 
of  the  avenger  of  blood  at  his  heels ;  but  when 
he  was  come  to  the  city,  and  was  entered  there- 
into, that  noise  ceased.  Even  so  it  is  with  him 
that  is  but  coming  to  Jesus  Christ,  he  heareth 
many  a  dreadful  sound  in  his  ear ;  sounds  of 
death  and  damnation,  Avliich  he  that  is  come  is  at 
j)resent  freed  from.  Therefore  he  saith,  '  Come, 
and  I  will  give  you  rest.'  And  so  he  saith  again, 
'  We  that  have  believed,  do  enter  into  rest,'  as  he 
said,  &C.  He.  iv. 

5.  He,  therefore,  that  is  come  to  Christ,  is  not 
so  subject  to  those  dejections,  and  castings  down, 
by  reason  of  the  rage  and  assaults  of  the  evil  one, 
as  is  the  man  that  is  but  comhig  to  Jesus  Christ, 
though  he  has  temptations  too.  '  And  as  he  was 
yet  a-coming,  the  devil  threw  him  down,  and  tare 
him.'  Lu.  i.x.  42.  For  he  has,  though  Satan  still 
roareth  upon  him,  those  experimental  comfurts  and 
refreshments,  to  wit,  in  his  treasury,  to  present 
himself  with,  in  times  of  temptation  and  conflict ; 
which  he  that  is  but  coming  has  not. 

6.  lie  that  is  come  to  Christ  has  the  advantage 
of  him  that  is  but  coming  to  him,  in  this  also,  to 
wit,  he  hath  upon  him  the  wedding-garment,  &c., 
but  he  that  is  coming  has  not.  The  prodigal,  when 
coming  home  to  his  father,  was  clothed  witli  nothing- 
hut  rags,  and  was  tormented  with  an  empty  belly  ; 
but  when  he  was  come,  the  best  robe  is  brought  out, 
also  the  gold  ring,  and  the  shoes,  yea,  they  are  put 
upon  him,  to  his  great  rejoicing.  The  fatted  calf 
was  killed  for  him;  the  music  was  struck  up  to 
make  him  merry;  and  thus  also  the  Father  himself 
sang  of  him,  '  This  my  son  was  dead,  and  is  alive 
again  ;   was  lost  and  is  found.'  Lu.  xv.  18, 19,  &c. 

7.  In  a  word,  he  that  is  come  to  Christ,  his 
groans  and  tears,  his  doubts  and  fears,  are  turned 
into  songs  and  praises ;  for  that  he  hath  now  re- 
ceived the  atonement,  and  the  earnest  of  his  in- 
heritance ;  but  he  that  is  but  yet  a-coming,  hath 
not  those  praises  nor  songs  of  deliverance  with 
him  ;  nor  has  he  as  yet  received  the  atonement  and 
earnest  of  his  inheritance,  which  is,  the  sealing 
testimony  of  the  Holy  Ghost,  through  the  sprink- 
ling of  the  blood  of  Christ  upon  his  conscience,  for 
he  is  not  come.  Eo.  v.  ii.  Ep.  i.  is.  lie.  xU.  22-24. 

[ImjMrt  of  the  word  cometr.] 

'And  him  that  COMETH.'  There  is  further  to 
be  o-athercd  from  this  word  cometh,  these  following 
particulars : — 

vm,.  1. 


1.  That  Jesus  Christ  hath  his  eye  vpon,  and 
takes  notice  of,  the  first  moving  of  the  heart  of  a 
sinner  after  himself.  Coming  sinner,  thou  canst' 
not  move  with  desires  after  Christ,  but  he  sees  the 
working  of  those  desires  in  thy  heart.  •  All  my 
desire,'  said  David,  ' /s  before  thee ;  and  my  groan- 
ing is  not  hid  from  thee.'  Ps.  xxxviii.  9.  This  ho 
spake,  as  he  was  coming,  after  he  had  backslidden, 
to  the  Lord  Jesus  Christ.  It  is  said  of  the  pro- 
digal, that  while  he  was  yet  a  great  way  oft',  his 
father  saw  him,  had  his  eye  upon  him,  and  upou 
the  going  out  of  his  heart  after  him.  Lu.  xv.  20. 

When  Natlianael  was  come  to  Jesus  Christ,  the 
Lord  said  to  them  that  stood  before  him,  '  Behold 
an  Israelite  indeed,  in  whom  is  no  guile.'  But 
Nathanael  answered  him,  '  Whence  knowest  thou 
me?'  Jesus  answered,  *  Before  that  Philip  called 
thee,  when  thou  wast  under  the  fig-tree,  I  saw 
thee.'  There,  I  suppose,  Nathanael  was  pouring 
out  of  his  soul  to  God  for  mercy,  or  that  he  would 
give  him  good  understanding  about  the  Messias 
to  come ;  and  Jesus  saw  all  the  workings  of  his 
honest  heart  at  that  time.  Jn.  i.  47,  43. 

Zaccheus  also  had  some  secret  movings  of  heart, 
such  as  they  were,  towards  Jesus  Christ,  when  he 
ran  before,  and  climbed  up  the  tree  to  see  him  ; 
and  the  Lord  Jesus  Christ  had  his  eye  upon  him : 
therefore,  when  he  was  come  to  the  place,  he 
looked  up  to  him,  bids  him  come  down,  'For  to- 
day,' said  he,  'I  must  abide  at  thy  house ; '  tu 
wit,  in  order  to  the  further  completing  the  work 
of  grace  in  his  soul.  Lu.  .\ix.  i-o.  Remember  this, 
coming  sinner. 

2.  As  Jesus  Christ  hath  his  eye  upon,  so  he  hath 
his  heart  open  to  receive,  the  coming  sinner.  This 
is  verified  by  the  text :  '  And  him  that  cometh  to 
me  I  will  in  no  wise  cast  out.'  This  is  also  dis- 
covered by  his  preparing  of  the  way,  in  his  making 
of  it  easy  (as  may  be)  to  the  coming  sinner ;  which 
preparation  is  manifest  by  those  blessed  words,  'I 
will  in  no  wise  cast  out; '  of  which  more  when  we 
come  to  the  place.  And  while  'he  was  yet  a  great 
way  off,  his  Fatber  saw  him,  and  had  compassion, 
and  ran,  and  fell  on  his  neck,  and  kissed  him.' 
Lu.  XV.  20.  All  these  expressions  do  strongly  prove 
that  the  heart  of  Cluist  is  open  to  receive  the 
coming  sinner. 

3.  As  Jesus  Christ  has  his  eye  upon,  and  his 
heart  open  to  receive,  so  he  hath  resolved  already 
that  nothing  shall  alienate  his  heart  from  receiving 
the  coining  sinner.  No  sins  of  the  coming  smnor, 
nor  the  length  of  the  time  that  he  hath  abode  in 
them,  shall  by  any  means  prevail  with  Jesus  Christ 
to  reject  him.  Coming  sinner,  thou  art  coming  to 
a  loving  Lord  Jesus  I 

4.  These  words  therefore  are  dropped  froni  his 
blessed  mouth,  on  jnapose  thai  the  coming^  sinner 
might  take  encouragement  to  conlinae  on  his  journey, 
nntil  he  he  come  imiccd  to  Jesus  Christ. 

2  T, 


It  was 


366 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


doubtless  a  great  encouragement  to  blind  Barti- 
mcus,  that  Jesu3  Christ  stood  still  and  called  him, 
when  he  was  crying,  '  Jesus,  thou  Son  of  David, 
have  mercy  on  me ; '  therefore,  it  is  said,  he  cast 
away  his  garment,  'rose,  and  came  to  Jesus.' 
Mar.  X.  46,  &c.  Now,  if  a  Call  to  coms  hath  such 
encouragement  in  it,  what  is  a  promise  of  receiving 
such,  but  an  encouragement  much  more?  And 
observe  it,  though  he  had  a  call  to  come,  yet  not 
having  a  promise,  his  faith  was  forced  to  work  upon 
a  mere  consequence,  saying,  He  calls  me;  and 
surely  since  he  calls  me,  he  will  grant  me  my 
desire.  Ah  !  but  coming  sinner,  thou  hast  no 
need  to  go  so  far  about  as  to  draw  (in  this  matter) 
consequences,  because  thou  hast  plain  promises: 
'  And  him  that  cometli  to  me  I  will  in  no  wise  cast 
out.'  Here  is  full,  plain,  yea,  what  encourage- 
ment one  can  desire ;  for,  suppose  thou  wast  ad- 
mitted to  make  a  promise  thyself,  aud  Christ  should 
attest  that  he  would  fulfil  it  upon  the  sinner  that 
Cometh  to  him,  Couldst  thou  make  a  better  pro- 
mise? Couldst  thou  invent  a  more  full,  free,  or 
larger  promise?  a  promise  that  looks  at  the  first 
moving  of  the  heart  after  Jesus  Christ?  a  promise 
that  declares,  yea,  that  engageth  Christ  Jesus  to 
open  his  heart  to  receive  the  coming  sinner  ?  yea, 
further,  a  promise  that  demonstrateth  that  the 
Lord  Jesus  is  resolved  freely  to  receive,  and  will 
in  no  wise  cast  out,  nor  means  to  reject,  the  soul 
of  the  coming  sinner!  For  all  this  lieth  fully  in 
this  promise,  and  doth  naturally  flow  therefrom. 
Here  thou  needest  not  make  use  of  far-fetched 
consequences,  nor  strain  thy  wits,  to  force  encour- 
aging arguments  from  the  text.  Coming  sinner, 
the  words  are  plain :  *  And  him  that  cometh  to  me 
I  will  in  no  wise  cast  out.' 

[two  sorts  of  sinners  COMLN'G  to  CHRIST.] 

'And  him  that  Cometh.'  There  are  two  sorts 
of  sinners  that  are  coming  to  Jesus  Christ.  Firsl, 
Him  that  hath  never,  while  of  late,*  at  all  began 
to  come.  Secoml,  Him  that  came  formerly,  and 
after  that  went  back ;  but  hath  since  bethought 
himself,  and  is  now  coming  again.  Both  these 
sorts  of  sinners  are  intended  by  the  him  in  the 
text,  as  is  evident;  because  both  are  now  the 
coming  sinners.      'And  him  that  cometh.' 

First.  [The  newly-awakened  comer.] — For  the 
first  of  these :  the  sinner  that  hath  never,  while  of 
late,  began  to  conic,  his  way  is  more  easy ;  I  do 
not  say,  more  plain  aud  open  to  come  to  Christ 
than  is  the  other — those  last  not  havinsc  the  closr 
of  a  guilty  conscience,  for  the  sin  of  backslidino-, 
hanging  at  their  heels.  But  all  the  encouragement 
of  the  gospel,  with  what  invitations  are  therein 
contained  to  coming  sinners,  are  as  free  and  as 


*  •  "While  of  late;'  until  of  late.— Ea. 


open  to  the  one  as  to  the  other ;  so  that  tliey  mny 
with  the  same  freedom  and  liberty,  as  from  the 
Word,  both  alike  claim  interest  in  the  promise. 
*  All  things  are  ready;'  all  things  for  the  coming 
backsliders,  as  well  as  for  the  others :  '  Come  to 
the  wedding.'    'And  let  him  that  is  athirat  come.' 

Mat.  .x.xii.  1 — i.  Re.  xxii.  17. 

Second.  [The  returningbackslider.] — But  having 
spoke  to  the  first  of  these  already,  I  shall  here 
pass  it  by ;  and  shall  speak  a  word  or  two  to  him 
that  is  coming,  after  backsliding,  to  Jesus  Christ 
for  life.  Tliy  way,  0  thou  sinner  of  a  double  dye, 
thy  way  is  open  to  come  to  Jesus  Christ.  I  mean 
thee,  whose  heart,  after  long  backsliding,  doth 
think  of  turning  to  him  again.  Thy  way,  I  say, 
is  open  to  him,  as  is  the  way  of  the  other  sorts  of 
comers  ;   as  appears  by  what  follows : — 

1 .  Because  the  text  makes  no  exception  against 
thee.  It  doth  not  say,  And  any  him  but  a  back- 
slider ;  any  him  but  him.  The  text  doth  not  thus 
object,  but  indefinitely  openeth  wide  its  golden  arms 
to  every  coming  soul,  without  the  least  exception; 
therefore  thou  mayest  come.  And  take  heed  that 
thoii  shut  not  that  door  against  thy  soul  by  unbelief, 
Avhich  God  has  opened  by  his  grace. 

2.  Nay,  the  text  is  so  far  from  excepting  against 
thy  coming,  that  it  strongly  suggesteth  that  thou 
art  one  of  the  souls  intended,  0  thou  coming  back- 
slider ;  else  what  need  that  clause  have  been  so 
inserted,  'I  will  in  no  wise  cast  out?'  As  who 
should  say.  Though  those  that  come  now  are  such 
as  have  formerly  backslidden,  I  will  iu  '  no  wise  ' 
cast  away  the  fornicator,  the  covetous,  the  railer, 
the  drunkard,  or  other  common  sinners,  nor  yet 
the  backslider  neither. 

3.  That  the  backslider  is  intended  is  evident, 
(1.)  For  that  he  is  sent  to  by  name,  '  Go,  tell  his 

disciples  and  Peter.'  Mar.  xvi.  7.  But  Peter  was  a 
godly  man.  True,  but  he  Avas  also  a  backslider, 
yea,  a  desperate  backslider:  he  had  denied  his 
Master  once,  twice,  thrice,  cursing  and  swearing 
that  he  knew  him  not.  H  this  Avas  not  backslid- 
ing, if  this  was  not  an  high  and  eminent  backslid- 
ing, yea,  a  higher  backsliding  than  thou  art  capable 
of,  I  have  thought  amiss. 

Again,  when  David  had  backslidden,  and  had 
committed  adultery  and  murder  in  his  backsliding, 
he  must  be  sent  to  by  name:  'And,'  saith  the 
text,  'the  Lord  sent  Nathan  unto  David.'  And 
he  sent  him  to  tell  him,  after  he  had  brought  him 
to  unfeigned  acknowdedgmeut,  '  The  Lord  hath  also 
put  away,  or  forgiven  thy  sin.'  2  Sa.  lii.  1,  is. 

This  man  also  was  far  gone:  he  took  a  man's 
wife,  and  killed  her  husband,  and  endeavoured  to 
cover  all  with  wicked  dissimulation.  He  did  this, 
I  say,  after  God  had  exalted  him,  and  showed  him 
great  favour  ;  wherefore  his  transgression  was 
greatened  also  by  the  prophet  with  mighty  aggra- 
vations ;  yet  he  was  accepted,  and  that  with  glad- 


COME   AND  WELCOME   TO   JESUS   CIIKIST. 


2G7 


ness,  at  tlie  first  step  lie  took  in  liis  returning  to 
Christ.  For  the  first  step  of  the  hacksHder's  re- 
turn is  to  say,  sensibly  and  unfeignedly,  '  I  have 
sinned;'  but  he  had  no  sooner  said  thus,  but  a 
pardon  was  produced,  yea,  thrust  into  his  bosom : 
'  And  Nathan  said  unto  Davl<l,  The  Lord  hath  also 
put  away  thy  sin.' 

(2.)  As  the  person  of  the  backslider  is  mentioned 
by  name,  so  also  is  his  sin,  that,  if  possible,  thy 
objections  against  thy  returning  to  Christ  may  be 
taken  out  of  thy  way ;  I  say,  thy  sin  also  is  men- 
tioned by  name,  and  mixed,  as  mentioned,  with 
words  of  grace  and  favour :  '  I  will  heal  their  back- 
sliding, 1  will  love  them  freely.'  iio.  xiv.  4.  What 
sayest  thou  now,  backslider? 

(3.)  Nay,  further,  tliou  art  not  only  mentioned 
by  name,  and  thy  sin  by  the  nature  of  it,  but  thou 
thyself,  who  art  a  returning  backslider,  put,  (a) 
Amongst  God's  Israel,  '  Return,  thou  backsliding 
Israel,  saith  the  Lord ;  and  I  will  not  cause  mine 
anger  to  fall  upon  you;  for  I  am  merciful,  saith 
the  Lord,  and  I  will  not  keep  anger  for  ever.' 
Je.  iii.  12.  (5)  Thou  art  put  among  his  children  ; 
among  his  children  to  whom  he  is  married.  'Turn, 
0  backsliding  children,  for  I  am  married  unto  you.' 
ver.  14.  (c)  Yca,  after  all  this,  as  if  his  heart  was 
so  full  of  grace  for  them,  that  he  was  pressed  until 
he  had  uttered  it  before  them,  he  adds,  '  Return, 
ye  backsliding  children,  and  I  will  heal  your  back- 
slidings.'  ver.  22. 

(4.)  Nay,  further,  the  Lord  hath  considered,  that 
the  shame  of  thy  sin  hath  stopped  thy  mouth,  and 
made  thee  almost  a  prayerless  man  ;  and  therefore 
he  saith  unto  thee,  'Take  with  you  words,  and 
turn  to  the  Lord:  say  unto  him.  Take  away  all 
iniquity,  and  receive  us  graciously.'  See  his  grace, 
that  himself  sliould  put  words  of  encouragement 
into  the  heart  of  a  backslider ;  as  he  saith  in  another 
place,  '  I  taught  Ephraim  to  go,  taking  him  by  the 
arms.'  This  is  teaching  him  to  go  indeed,  to 
hold  him  up  by  the  arms ;  by  the  chin,  as  we  say. 

Ho.  xiv.  2 ;  xi.  3. 

From  what  has  been  said,  I  conclude,  even  as  I 
said  before,  that  the  hiin  in  the  text,  and  him  that 
Cometh,  includeth  both  these  sorts  of  sinners,  and 
therefore  both  should  freely  come. 

Quest.  1.  But  where  doth  Jesus  Christ,  in  all  the 
word  of  the  New  Testament,  expressly  speak  to  a 
returning  backslider  with  words  of  grace  and  peace? 
For  what  you  have  urged  as  yet,  from  the  New 
Testament,  is  nothing  but  consequences  drawn 
from  this  text.  Indeed  it  is  a  full  text  for  carnal 
ignorant  sinners  that  come,  but  to  me,  who  am  a 
backslider,  it  yicldeth  but  little  relief. 

Answ.  How !  but  little  encouragement  from  the 
text,  when  it  is  said,  '  I  will  in  no  wise  cast  out ! ' 
What  more  could  have  been  said?  What  is  here 
omitted  that  might  have  been  inserted,  to  make 
the  promise  more  full  and  free?     Nay,  take  all 


the  promises  in  the  Bible,  all  the  freest  promises, 
with  all  the  variety  of  expressions  of  what  nature 
or  extent  soever,  and  they  can  but  amount  to  the 
expressions  of  this  very  promise,  '  I  will  in  no  wise 
cast  out ;'  I  will  for  nothing,  by  no  means,  upon  no 
account,  however  they  have  sinned,  however  they 
have  backsliden,  however  they  have  provoked,  cast 
out  the  coming  sinner.     But, 

Quest.  2.  Thou  sayest.  Where  doth  Jesus  Christ, 
in  all  the  words  of  the  New  Testament,  speak  to  a 
returning  backslider  with  words  of  grace  and  peace, 
that  is  under  the  name  of  a  backslider? 

Answ.  Where  there  is  such  plenty  of  examples 
in  receiving  backsliders,  there  is  the  less  need  for 
express  words  to  that  intent ;  one  promise,  as  the 
text  is,  with  those  examples  that  are  annexed,  are 
instead  of  many  promises.  And  besides,  I  reckon 
that  the  act  of  receiving  is  of  as  much,  if  not  of 
more  encouragement,  than  is  a  bare  promise  to 
receive ;  for  receiving  is  as  the  promise,  and  the 
fulfilling  of  it  too  ;  so  that  in  the  Old  Testament  thou 
hast  the  promise,  and  in  the  New,  the  fulfilling  of 
it ;  and  that  in  divers  examples. 

1.  In  Peter.  Peter  denied  his  master,  once, 
twice,  thrice,  and  that  with  open  oath ;  yet  Christ 
receives  him  again  witliout  any  the  least  hesitation 
or  stick.  Yea,  he  slips,  stumbles,  falls  again,  in 
downright  dissimulation,  and  that  to  the  hurt  and 
fall  of  many  others  ;  but  neither  of  this  doth  Christ 
make  a  bar  to  his  salvation,  but  receives  him  again 
at  his  return,  as  if  he  knew  nothing  of  the  fault. 

Ga.  ii. 

2.  The  rest  of  the  disciples,  even  all  of  them,  did 
backslide  and  leave  the  Lord  Jesus  in  his  greatest 
straits.  '  Then  all  the  disciples  forsook  him  aud 
fled,'  Mat.  xxvi.  56,  they  returned,  as  he  had  foretold, 
every  one  to  his  own,  and  left  him  alone ;  but  this 
also  he  passes  over  as  a  very  light  matter.  Not 
that  it  was  so  indeed  in  itself,  but  the  abundance  of 
grace  that  was  in  him  did  lightly  roll  it  away ;  for 
after  his  resurrection,  when  first  he  appeared  unto 
them,  he  gives  them  not  the  least  cheek  for  their 
perfidious  dealings  with  him,  but  salutes  them  with 
words  of  grace,  saying,  '  All  hail !  be  not  afraid, 
peace  be  to  you ;  all  power  in  heaveji  and  earth  is 
given  unto  me.'  True,  he  rebuked  them  for  their 
unbelief,  for  the  which  also  thou  deservest  the  same. 
For  it  is  unbelief  that  alone  puts  Ciirist  and  his  bene- 
fits from  us.  Jn.  xvi.  52.  Mat.  xxviii.  9—11.  Lu.  ixiv.  30.  Mar.  xvi.  14. 

3.  The  man  that  after  a  large  profession  lay  with 
hio  father's  wife,  committed  a  high  transgression, 
even  such  a  one  that  at  that  day  was  not  heard  of, 
no,  not  among  the  Gentiles.  Wherefore  this  was  a 
desperate  backsliding ;  yet,  at  his  return,  he  was 
received,  and  accepted  again  to  mercy.  1  Co.  v.  1,  2. 

2  Co.  ii.  G-8. 

4.  The  thief  that  stole  was  bid  to  steal  no  more  ; 
not  at  all  doubting  but  that  Christ  was  ready  to 
foroive  him  this  act  of  backsliding.  Ep.  iv.  28. 


?68 


COME  AND   AVELCOME   TO   JESUS   CHRIST. 


Now  all  tlic?o  are  examples,  particular  instances 
of  Christ's  readiness  to  receive  the  backsliders  to 
mercy;  and,  observe  it,  examples  and  proofs  that 
he  hath  done  so  are,  to  our  unbelieving  hearts, 
strono-cr  encouragements  than  bare  promises  that 
so  he  will  do. 

But  again,  the  Lord  Jesus  hatli  added  to  these, 
for  the  encouragement  of  returning  backsliders,  to 
come  to  him.  (1.)  A  call  to  come,  and  he  will  receive 
them.  Re.  ii.  1-5, 14-16,  20-22 ;  iii.  1-3, 15-22.  Wherefore 
New  Testament  backsliders  have  encouragement  to 
come.  (2.)  A  declaration  of  readiness  to  receive 
them  that  come,  as  here  in  the  text,  and  in  many 
other  places,  is  plain.  Therefore,  '  Set  thee  up 
Avay-marks,  make  thee  high  heaps,'  of  the  golden 
grace  of  the  gospel,  '  set  thine  heart  toward  the 
liighway,  even  the  way  which  thou  wen  test,'  when 
tliou  didst  backslide;  '  turn  again,  0  virgin  of  Israel, 
turn  again  to  these  thy  cities.'  Je.  xxsi.  2i. 

'  And  him  that  coineth.'  He  saith  not,  and  him 
that  talketh,  that  professeth,  that  maketh  a  show, 
a  noise,  or  the  like ;  but,  him  that  comcth.  Christ 
Avill  take  leave  to  judge,  who,  among  the  many  that 
make  a  noise,  they  be  that  indeed  are  coming  to 
Iiim.  It  is  not  him  that  saith  he  comes,  nor  him 
of  whom  others  affirm  that  he  comes  ;  but  him  that 
Christ  himself  shall  say  doth  come,  that  is  concerned 
in  this  text.  When  the  woman  that  had  the  bloody 
issue  came  to  him  for  cure,  there  were  others  as  well 
as  she,  that  made  a  great  bustle  about  him,  that 
touched,  yea,  thronged  him.  Ah,  but  Christ  could 
distinguish  this  woman  from  them  all ;  '  And  he 
looked  round  about'  upon  them  all,  '  to  see  her  that 
liad  done  this  thing.'  Mar.  v.  25—32.  He  was  not 
concerned  with  the  thronging,  or  touchings  of 
the  rest ;  for  theirs  were  but  accidental,  or  at 
best,  void  of  that  which  made  her  touch  accept- 
able. Wherefore  Christ  must  be  judge  who  they 
be  that  in  truth  are  coming  to  him ;  Every  man's 
ways  are  right  in  his  own  eyes,  '  but  the  Lord 
weigheth  the  spirits. '  Pr. xvi.  2.  It  standeth  therefore 
every  one  in  hand  to  be  certain  of  their  coming  to 
Jesus  Christ ;  for  as  thy  coming  is,  so  shall  thy  sal- 
vation be.  If  thou  comest  indeed,  thy  salvation 
shall  be  indeed ;  but  if  thou  comest  but  in  outward 
appearance,  so  shall  thy  salvation  be;  but  of  coming, 
see  before,  as  also  afterwards,  in  the  use  and  appli- 
cation. 

'  And  him  that  cometh  to  me.'  These  words  to 
r)ie  are  also  well  to  be  heeded ;  for  by  them,  as  he 
secureth  those  that  come  to  him,  so  also  he  shows 
himself  unconcerned  with  those  that  in  their  coming 
i-est  short,  to  turn  aside  to  others  ;  for  you  must 
know,  that  every  one  that  comes,  comes  not  to  Jesus 
Christ ;  some  that  come,  come  to  Moses,  and  to  his 
law,  and  there  take  up  for  life ;  with  these  Christ 
is  not  concerned  ;  with  those  his  promise  hath  not  to 
do.  '  Christ  is  become  of  no  ctiect  unto  you ;  who- 
soever of  you  are  justified  by  the  law,  ve  are  fallen 


from  grace.'  Ga.  v.  4.  Again,  some  that  came,  came 
no  further  than  to  gospel  ordinances,  and  there  stay; 
they  came  not  through  them  to  Christ ;  with  these 
neither  is  he  concerned  ;  nor  will  their  '  Lord,  Lord,' 
avail  them  anything  in  the  great  and  dismal  day. 
A  man  may  come  to,  and  also  go  from  the  place 
and  ordinances  of  worship,  and  yet  not  be  remem- 
bered by  Christ.  '  So  I  saw  the  wicked  buried,' 
said  Solomon,  '  who  had  come  and  gone  fi-om  the 
place  of  the  holy,  and  they  Avere  forgotten  in  the 
city  where  they  had  so  done ;  this  is  also  vanity.' 

Ec.  viii.  10. 

'To  ME.'  These  words,  therefore,  are  by  Jesus 
Christ  very  warily  put  in,  and  serve  for  caution  and 
encouragement ;  for  caution,  lest  we  take  up  in  our 
coming  anywhere  short  of  Ciirist  ;  and  for  encour- 
agement to  those  that  shall  in  their  coming,  come 
past  all ;  till  they  come  to  Jesus  Christ.  'And  him 
tliat  cometh  to  me  I  will  in  no  wise  cast  out.' 

Reader,  if  thou  lovest  thy  soul,  take  this  caution 
kindly  at  the  hands  of  Jesus  Christ.  Thou  seest 
thy  sickness,  th}^  wound,  thy  necessity  of  salvation. 
Well,  go  not  to  king  Jareb,  for  he  cannot  heal  thee, 
nor  cure  thee  of  thy  wound,  iio.  v.  13.  Take  the 
caution,  I  say,  lest  Christ,  instead  of  being  a  Saviour 
unto  thee,  becomes  a  lion,  a  young  lion,  to  tear  thee, 
and  go  away.  iio.  v.  14. 

There  is  a  coming,  but  not  to  the  Most  High ; 
there  is  a  coming,  but  not  with  the  whole  heart, 
but  as  it  were  feignedly  ;  therefore  take  the  caution 

kindly.    Je.  iii.  10.  Ho.  vii.  IG. 

'And  him  that  cometh  to  me;'  Christ  as  a 
Saviour  will  stand  alone,  because  his  own  arm  alone 
hath  brought  salvation  unto  him.  He  will  not  be 
joined  with  Moses,  nor  suffer  John  Baptist  to  be 
tabernacled  by  him.  I  say  they  must  vanish,  for 
Christ  will  stand  alone.  Lu.  ix.  2s-36.  Yea,  God  the 
Father  will  have  it  so;  therefore  they  must  be  parted 
fi'om  him,  and  a  voice  from  heaven  must  come  to 
bid  the  disciples  hear  only  the  beloved  Son.  Christ 
Avill  not  suffer  any  law,  ordinance,  statute,  or  judg- 
ment, to  be  partners  with  him  in  the  salvation  of  the 
sinner.  Nay,  he  saith  not,  and  him  that  cometh 
to  my  WORD  ;  but,  and  him  that  cometh  to  me.  The 
words  of  Christ,  even  his  most  blessed  and  free  pro- 
mises, such  as  this  in  the  text,  are  not  the  Saviour 
of  the  world  ;  for  that  is  Christ  himself,  Christ  him- 
self only.  The  promises,  therefore,  are  but  to  en- 
courage the  coming  sinner  to  come  to  Jesus  Christ, 
and  not  to  rest  in  them,  short  of  salvation  by  him. 
'  And  him  that  cometh  to  me.'  The  man,  therefore, 
that  comes  aright,  casts  all  things  behind  his  back, 
and  looketh  at,  nor  hath  his  expectations  from 
ought,  but  the  Son  of  God  alone  ;  as  David  said, 
'  ]\Iy  soul,  wait  thou  only  upon  God  ;  for  my  expec- 
tation is  from  him.  He  only  is  my  rock,  and  my 
salvation;  he  is  my  defence;  I  shall  not  be  moved.' 
Ts.  ixii.  5, 6.  His  eye  is  to  Christ,  his  heart  is  to  Christ, 
and  his  expectation  is  from  him,  from  him  oulv. 


COME   AND   WELCOJIE   TO   JESUS   CHRIST. 


209 


Therefore  tlie  man  that  conies  to  Clirist,  is  one 
that  hath  had  deep  considerations  of  his  own  sins, 
shghting  thoughts  of  his  own  righteousness,  and 
high  thoughts  of  the  hlood  and  righteousness  of 
Jesus  Christ  ;  yea,  lie  sees,  as  I  have  said,  more 
virtue  in  the  blood  of  Clirist  to  save  him,  than  there 
is  in  all  his  sins  to  damn  him.  He  therefore  setteth 
Christ  before  his  eyes;  there  is  nothing  in  heaven  or 
earth,  he  knows,  that  can  save  his  soul  and  secure 
him  from  the  wrath  of  God,  but  Christ  ;  that  is, 
nothing  but  his  personal  righteousness  and  blood. 

[Imjoort  of  the  words  in  no  wise.] 

'  And  him  that  conieth  to  me,  I  will  in  no  wise 
cast  out.'  In  no  wise:  by  these  words  there  is 
{First,^  ^omQiViug  expressed ;  and  \^Second,'\  Some- 
thing implied. 

First,  That  which  is  expressed  is  Christ  Jesus,  his 
unchangeable  resolution  to  save  the  coming  sinner; 
I  will  in  no  wise  reject  him,  or  deny  him  the  lienefit 
of  my  death  and  righteousness.  This  word,  there- 
fore, is  like  that  which  he  speaks  of  the  everlasting 
damnation  of  the  sinner  in  hell-tire ;  '  He  shall  by 
no  means  depart  thence  ;'  that  is,  never,  never  come 
out  again,  no,  not  to  all  eternity.  Mat.  v.  26 ;  xxv.  46. 
So  that  as  he  that  is  condemned  into  hell-fire  hath 
no  ground  of  hope  for  his  deliverance  thence ;  so 
him  that  cometh  to  Christ,  hath  no  ground  to  fear 
he  shall  ever  be  cast  in  thither. 

'  Thus  saith  the  Lord,  If  heaven  above  can  be 
measured,  and  the  foundations  of  the  earth  searched 
out  beneath,  I  will  also  cast  off  all  the  seod  of 
Israel,  for  all  that  they  have  done,  saith  the  Lord,' 
Je.  x.\.\i.  37.  '  Thus  saith  the  Lord,  If  my  covenant 
he  not  with  day  and  night,  aiid  if  I  have  not  ap- 
pointed the  ordinances  of  heaven  and  earth,  then 
will  I  cast  away  the  seed  of  Jacob.'  Je.  xixiu.  25,  26. 
]]ut  heaven  cannot  be  measured,  nor  the  founda- 
tions of  the  earth  searched  out  beneath  ;  his  cove- 
nant is  also  with  day  and  night,  and  he  hath 
appointed  the  ordinances  of  heaven ;  therefore  he 
will  not  cast  away  the  seed  of  Jacob,  who  are  the 
coming  ones,  but  will  certainly  save  them  fi'om  the 
dreadful  wrath  to  come,  Je.  l.  4,  5.  By  this,  there- 
fore, it  is  manifest,  that  it  was  not  the  greatness 
of  sin,  nor  the  long  continuance  in  it,  no,  nor  yet 
the  backsliding,  nor  the  pollution  of  thy  nature, 
that  can  put  a  bar  in  against,  or  be  an  hinderance 
of,  the  salvation  of  the  coming  sinner.  For,  if 
indeed  this  could  be,  then  would  this  solemn  and 
absolute  determination  of  the  Lord  Jesus,  of  itself, 
fall  to  the  ground,  and  be  made  of  none  effect. 
But  his  '  counsel  shall  stand,  and  he  will  do  all  his 
pleasure;'  that  is,  his  pleasure  in  this;  for  his 
promise,  as  to  this  irreversible  conclusion,  ari.seth 
of  his  pleasure ;  he  will  stand  to  it,  and  will  fultil 
it,  because  it  is  his  pleasure,  is.  xM.  io,  ii. 

Suppose  that  one  man  had  the  sins,  or  as  many 
sins  as  an  hundred,  and  another  should  have  an 


hundred  times  as  many  as  he ;  yet,  if  they  come, 
this  word,  '  I  will  in  no  wise  cast  out,'  secures  them 
both  alike. 

Suppose  a  man  hath  a  desire  to  be  saved,  and 
for  that  purpose  is  coming  in  truth  to  Jesus  Christ ; 
but  he,  by  his  debauched  life,  has  damned  many 
in  hell ;  why,  the  door  of  hope  is  by  these  words 
set  as  open  for  him,  as  it  is  for  him  that  hath  not 
the  thousandth  part  of  his  transgressions,  '  And 
him  that  cometh  to  me  1  will  in  no  wise  cast  out,' 

Suppose  a  man  is  coming  to  Christ  to  be  saved, 
and  hath  nothing  but  sin,  and  an  ill-spent  lii'e,  to 
bring  with  him  ;  why,  let  him  come,  and  welcome 
to  Jesus  Christ,  '  And  he  will  in  no  wise  cast  him 
out, '  Lu.  vii.  42.  Is  not  this  love  that  passeth  know- 
ledge ?  Is  not  this  love  the  wonderment  of  angels  ? 
And  is  not  this  love  worthy  of  all  acceptation  at 
the  hands  and  hearts  of  all  coming  sinners? 

[IlimJerances  in  coming  to  Christ.^ 

Second,  That  which  is  implied  in  the  woi-ds  is, 
1.  The  coming  souls  have  those  that  continually 
lie  at  Jesus  Christ*  to  cast  them  off,  2,  The 
coming  souls  are  afraid  that  those  will  prevail  with 
Christ  to  cast  them  off.  For  these  words  are  spoken 
to  satisfy  us,  and  to  stay  up  our  spirits  against 
these  two  dangers:  '  I  will  in  no  wise  cast  out,' 

1,  For  the  first.  Coming  soids  have  those  that 
continually  lie  at  Jesus  Christ  to  cast  them  off.  And 
there  are  three  things  that  thus  bend  themselves 
against  the  coming  sinner, 

(1.)  There  is  the  devil,  that  accuser  of  the 
brethren,  that  accuses  them  before  God,  day  and 
night.  Re.  xii.  10.  This  prince  of  darkness  is  un- 
wearied in  this  work ;  he  doth  it,  as  you  see,  day 
and  night ;  that  is,  without  ceasing.  He  contiim- 
ally  puts  in  his  caveats  against  thee,  if  so  be  he 
may  prevail.  How  did  he  plyt  it  against  that  good 
man  Job,  if  possibly  he  might  have  obtained  his 
destruction  in  hell-fire  ?  He  objected  against  him, 
that  he  served  not  God  fur  nought,  and  tempted 
God  to  put  forth  his  hand  against  him,  urging,  that 
if  he  did  it,  he  would  curse  him  to  his  face;  and 
all  this, as  God  witnesseth,  'he  did  without  a  cause.' 
Job  i.  9-11;  ii.  4,  5.  How  did  lie  ply  it  with  Christ 
against  Joshua  the  high-priest  ?  '  And  he  showed 
me  Joshua,'  said  the  prophet,  'the  high-prie.st, 
standing  before  the  angel  of  the  Lord,  and  Satan 
standing  at  his  right  hand  to  resist  him,'   Zee.  iii.  i. 

To  resist  him;  that  is,  to  prevail  with  the  Lord 
Jesus  Christ  to  resist  him  ;  objecting  the  unclean- 
ness  and  unlawful  marriage  of  his  sons  with  tlio 
Gentiles ;  for  that  was  the  crime  that  Satan  laid 
against  them,  Ezr.  x.  is.  Yea,  and  for  aught  I  know, 
Joshua  was  also  guilty  of  the  fact ;  but  if  not  of 

•  '  Lie  at  Jesus  Christ ;'  to  lay  down,  lie  at  the  feet  i.f 
Jesus  Christ,  to  persevere  like  the  Syrophcuician  woiuau. 
Mar.  vii.  25. — El). 

t  'i'iy;'  to  solicit  iinportuuattly.—Eo, 


270 


COME   AND  'WELCOME   TO  JESUS   CUEIST. 


tliat,  of  crimes  no  wliit  Inferior;  for  he  was  cloth- 
ed with  filth}'  garments,  as  he  stood  before  the 
ano-eh  Neitlier  had  he  one  word  to  say  in  vindica- 
tion of  himself,  against  all  that  this  M'icked  one  had 
to  say  against  him.  Bnt  notwithstanding  that,  he 
came  off  well ;  but  he  might  for  it  thank  a  good 
Lord  Jesus,  because  he  did  not  resist  him,  but 
contrariwise,  took  up  his  cause,  pleaded  against 
the  devil,  excusing  his  infirmity,  and  put  justifying 
robes  upon  him  before  his  adversary's  face. 

'And  the  Lord  said  unto  Satan,  The  Lord  rebuke 
thee,  0  Satan,  even  the  Lord  that  hath  chosen 
Jerusalem,  rebuke  thee.  Is  not  this  a  brand 
plucked  out  of  the  fire?  And  he  answered  and 
spoke  to  those  that  stood  before  him,  saying,  Take 
away  the  filthy  garments  from  him  ;  and  unto  him 
he  said.  Behold,  I  have  caused  thine  iniquity  to 
pass  from  thee,  and  I  will  clothe  thee  with  change 
of  raiment.'  Zeo.  iii.  2—1. 

Again,  how  did  Satan  ply  It  against  Peter,  when 
he  desired  to  have  him,  that  he  might  sift  him  as 
wheat?  that  is,  if  possible,  sever  all  grace  from 
his  heart,  and  leave  him  nothing  but  flesh  and 
filth,  to  the  end  that  he  might  make  the  Lord 
Jesus  loathe  and  abhor  him.  '  Simon,  Simon,'  said 
Christ,  '  Satan  hath  desired  to  have  you,  that  he 
may  sift  you  as  wheat.'  But  did  he  prevail  against 
him  ?  No :  '  But  I  have  prayed  for  thee,  that  thy 
faith  fail  not.'  As  Mho  should  say,  Simon,  Satan 
hath  desired  me  that  I  would  give  thee  up  to  him, 
and  not  only  thee,  but  all  the  rest  of  thy  brethren — 
for  that  the  word  you  imports — but  I  will  not  leave 
thee  in  his  hand :  I  have  prayed  for  thee,  thy  faith 
shall  not  fail;  I  will  secure  thee  to  the  heavenly 
inheritance.  Lu.  xxii.  30-32. 

(2.)  As  Satan,  so  every  sin  of  the  coming  sinner, 
comes  in  with  a  voice  against  him,  if  perhaps  they 
may  prevail  with  Christ  to  cast  off  the  soul.  When 
Israel  was  coming  out  of  Egypt  to  Canaan,  how 
many  times  had  their  sins  thrown  them  out  of  the 
mercy  of  God,  had  not  Moses,  as  a  type  of  Christ, 
stood  in  the  breach  to  turn  away  his  wrath  from 
them !  Pa.  cvi.  23.  Our  iniquities  testify  against  us, 
and  would  certainly  prevail  against  us,  to  our  utter 
rejection  and  damnation,  had  we  not  an  advocate 
with  the  Father,  Jesus  Christ  the  righteous.  iJn.ii.1,2. 

The  sins  of  the  old  world  cried  them  down  to 
hell ;  the  sins  of  Sodom  fetched  upon  them  fire  from 
lieaven,  which  devoured  them;  the  sins  of  the  Egyp- 
tians cried  them  down  to  hell,  because  they  came 
not  to  Jesus  Christ  for  life.  Coming  sinner,  thy 
Bins  are  no  whit  less  than  any ;  nay,  perhaps,  they 
are  as  big  as  all  theirs.  Why  is  it  then,  that  thou 
livest  when  they  are  dead,  and  that  thou  hast  a 
jiromise  of  pardon  when  they  had  not?  'Why, 
thou  art  coming  to  Jesus  Christ  ;'  and  therefore 
sin  shall  not  be  thy  ruin. 

(3.)  As  Satan  and  sin,  so  the  law  of  Moses,  as  it 
is  a  perfect  holy  law,  hath  a  voice  againstyou  before 


the  face  of  God.  '  There  is  07ie  that  accuscth  yon, 
even  Moses,'  his  law.  Jd.  v.  45.  Yea,  it  accuseth  all 
men  of  transgression  that  have  sinned  against  it  ; 
for  as  long  as  sin  is  sin,  there  will  be  a  law  to  ac- 
cuse for  sin.  But  this  accusation  shall  not  prevail 
against  the  coming  sinner ;  because  It  is  Christ  that 
died,  and  that  ever  lives,  to  make  intercession  for 
them  that  *  come  to  God  by  him.'  Ro.  viii.  He.  vH.  25. 

These  things,  T  say,  do  accuse  us  before  Christ 
Jesus ;  yea,  and  also  to  our  own  faces,  if  perhaps 
they  might  prevail  against  us.  But  these  words, 
'  I  will  in  no  wise  cast  out,'  secureth  the  coming 
sinner  from  them  all. 

The  coming  sinner  Is  not  saved,  because  there  is 
none  that  comes  in  against  him ;  but  because  the 
Lord  Jesus  will  not  hear  their  accusations,  will  not 
cast  out  the  coming  sinner.  When  Shimei  came 
down  to  meet  king  David,  and  to  ask  for  pardon  for 
his  rebellion,  up  starts  Ablshal,  and  puts  in  his 
caveat,  saying,  Shall  not  Shimei  die  for  this?  This 
is  the  case  of  him  that  comes  to  Christ.  He  hath 
this  Abishai,  and  that  Ablshai,  that  presently  steps 
in  against  him,  saying.  Shall  not  this  rebel's  sins 
destroy  him  In  hell  ?  Read  further.  But  David  an- 
swei'ed,  '  What  have  I  to  do  with  you,  ye  sons  of 
Zeruiah,  that  ye  should  this  day  be  adversaries  unto 
me?  Shall  there  any  man  be  put  to  death  this  day 
in  Israel,  for  do  not  I  know,  that  I  am  king  this 
day  over  Israel  ?  '  2  Sa.  xix.  I6-22.  That  is  Christ's 
answer  by  the  text,  to  all  that  accuse  the  coming 
Shimeis.  What  have  I  to  do  with  you,  that  accuse 
the  coming  sinners  to  me  ?  I  count  you  adversaries, 
that  are  against  my  showing  mercy  to  them.  Do 
not  I  know  that  I  am  exalted  this  day  to  be  king 
of  righteousness,  and  king  of  peace?  '  I  will  in  no 
wise  cast  them  out.' 

2.  But  again,  these  words  do  closely  imply,  that 
the  coming  souls  are  afraid  that  these  accusers  loill 
prevail  against  them,  as  is  evident,  because  the  text 
is  spoken  for  their  relief  and  succour.  For  that 
need  not  be,  if  they  that  are  coming  were  not  sub- 
ject to  fear  and  despond  upon  this  account.  Alas, 
there  is  guilt,  and  the  curse  lies  upon  the  conscience 
of  the  coming  sinner  ! 

Besides,  he  is  conscious  to  himself  what  a  villain, 
what  a  wretch  he  hath  been  against  God  and  Christ. 
Also  he  now  knows,  by  woeful  experience,  how  he 
hath  been  at  Satan's  beck,  and  at  the  motion  of 
every  lust.  He  hath  now  also  new  thoughts  of  the 
holiness  and  justice  of  God.  Also  he  feels,  that  he 
cannot  forbear  sinning  against  him.  For  the  mo- 
tions of  sins,  which  are  by  the  law,  doth  still  work 
in  his  members,  to  bring  forth  fruit  unto  death. 
Ro.  vu.  5.  But  none  of  this  needs  be  [a  discourage- 
ment] since  we  have  so  good,  so  tender-hearted, 
and  so  faithful  a  Jesus  to  come  to,  who  will  rather 
overthrow  heaven  and  earth,  than  suffer  a  tittle  of 
this  text  to  fail.  *  And  him  that  comcth  to  me  I 
will  in  no  wise  cast  out.' 


COME   AND  -WELCOME  TO  JESUS   CHRIST. 


271 


\Im2'>orl  of  the  words  to  cast  out.] 

Now,  we  have  yet  to  inquire  into  two  things  that 
lie  in  the  words,  to  whicli  there  hath  yet  been  no- 
thing said.  As,  First,  What  it  is  to  cast  out. 
Second,  How  it  appears  that  Christ  hath  power  to 
save  or  cast  out  ? 

[what  it  is  to  cast  out.] 

First.  For  the  first  of  these.  What  it  is  to  cast 
out.  To  this  I  will  speak.  First,  Generally.  Second, 
More  particularly. 

[First,  Generally. '\ 

1.  To  cast  out,  is  to  slight  and  despise,  and  con- 
temn ;  as  it  is  said  of  Saul's  shield,  '  it  was  vilely 
cast  away,'  I'Sa. i. 21,  that  is,  slighted  and  contemned. 
Thus  it  is  with  the  sinners  that  come  not  to  Jesus 
Christ.  He  slights,  despises,  and  contemns  them  ; 
that  is,  'casts  them  away.' 

2.  Things  cast  away  are  reputed  as  menstruous 
cloths,  and  as  the  dirt  of  the  street,  is.iii.  24.  P8.xviii.42. 
Mat.  V.  13;  xv.  17.  And  thus  it  shall  he  with  the  men 
that  come  not  to  Jesus  Christ,  they  shall  be  counted 
as  menstruous,  and  as  the  dirt  in  the  streets. 

3.  To  be  cast  out,  or  off,  it  is  to  be  abhorred, 
not  to  be  pitied  ;  but  to  be  put  to  perpetual  shame. 

Ps.  sliv.  9  ;  Ixxxix.  38.    Am.  i.  11.       But, 

Second,  More  ]Xirticularly,  to  come  to  the  text. 
The  casting  out  here  mentioned  is  not  limited  to 
this  or  the  other  evil:  therefore  it  must  be  extended 
to  the  most  extreme  and  utmost  misery.  Or  thus: 
He  that  Cometh  to  Christ  shall  not  want  any- 
thing that  may  make  him  gospelly-happy  in  this 
world,  or  that  which  is  to  come ;  nor  shall  he  want 
anything  that  cometh  not,  that  may  make  him 
spiritually  and  eternally  miserable.  But  further. 
As  it  is  to  be  generally  taken  [as  respecteth  the 
things  that  are  noiv],  so  it  respecteth  things  that 
shall  be  hereafter, 

I.  For  the  things  that  are  no^v,  they  are  either, 
1.  More  general:   Or,  2.  More  particular. 

1.  More  general,  thus: 

(1.)  H  is  '  to  be  cast  out '  of  the  presence  and 
favour  of  God.  Thus  was  Cain  cast  out:  '  Thou 
has  driven,'  or  cast  'me  out  this  day;  from  thy 
face,'  that  is,  from  thy  favour  '  shall  I  be  hid.' 
A  dreadful  complaint !      But  the  effect  of  a  more 

dreadful  judgment  !   Ge.  iv.  14.  Je.  xxiii.  09.  1  Ch.  xxvili.  9. 

(2.)  '  To  be  cast  out,'  is  to  be  cast  out  of  God's 
sight.  God  will  look  after  them  no  more,  care  for 
them  no  more ;  nor  will  he  watch  over  them  any 
more  for  good.  2  Ki.  xvii.  20.  Je.  vii.  15.  Now  they 
that  are  so,  are  left  like  blind  men,  to  wander  and 
fall  into  the  pit  of  hell.  This,  therefore,  is  also 
a  sad  judgment !  therefore  here  is  the  mercy  of 
him  that  cometh  to  Christ.  He  shall  not  be  left 
to  wander  at  uncertainties.  The  Lord  Jesus  Christ 
will  keep  him,  as  a  shepherd  doth  his  sheep.  Ps.  i.\iii. 
'  Him  that  cometh  to  me  I  will  in  no  wise  cast  out.' 


(3.)  '  To  be  cast  out,'  is  to  be  denied  a  place  in 
God's  house,  and  to  be  left  as  fugitives  and  vaga- 
bonds, to  pass  a  little  time  away  in  this  miserable 
life,  and  after  that  to  go  down  to  the  dead.  Ga. 
iv.  30.  Ge.  iv.  13,  14 ;  xxi.  10.  Therefore  here  is  the 
benefit  of  him  that  cometh  to  Christ,  he  shall  not 
be  denied  a  place  in  God's  house.  They  sliall  not 
be  left  like  vagabonds  in  the  world.  '  Him  that 
cometh  to  me  I  will  in  no  wise  cast  out.'     See 

Pr.  xiv.  26.    Is.  Ivi.  3—5.    Ep.  i.  19—22.    1  Co.  iiL  21—23. 

(4.)  In  a  word,  'To  be  cast  out,*  is  to  be  rejected 
as  are  the  fallen  angels.  For  their  eternal  damna- 
tion began  at  their  being  cast  down  from  heaven 
to  hell.  So  then,  not  to  be  cast  out,  is  to  have  a 
place,  a  house,  and  habitation  there ;  and  to  have 
a  share  in  the  privileges  of  elect  angels. 

These  words,  therefore,  '  I  will  not  cast  out,' 
will  prove  great  words  one  day  to  them  that  come 

to  Jesus  Christ.  2  Pe.  ii.  4.    Jn.  XI.  31.    Lu.  xx.  35. 

2.  Second,  and  more  particularly, 

(1.)  Christ  hath  everlasting  life  for  him  that 
cometh  to  him,  and  he  shall  never  perish ;  *  For 
he  will  in  no  wise  cast  him  out;'  but  for  the  rest, 
they  are  rejected,  'cast  out,'  and  must  be  damned. 

Jn.  X.  27,  28. 

(2.)  Christ  hath  everlasting  righteousness  to 
clothe  them  with  that  come  to  him,  and  they  shall 
be  covered  with  it  as  with  a  garment,  but  the  rest 
shall  be  found  in  the  filthy  rags  of  their  own 
stinking  pollutions,  and  shall  be  wrapt  up  in  them, 
as  in  a  winding-sheet,  and  so  bear  their  shame  be- 
fore the  Lord,  and  also  before  the  angels,  ha,,  ix.  27. 

I3.  Ivii.  20.    Re.  iii.  4—18  ;   xv.  ;   xvi. 

(3.)  Christ  hath  precious  blood,  that,  like  an 
open  fountain,  stands  free  for  him  to  wash  in,  that 
comes  to  him  for  life ;  '  And  he  will  in  no  wise 
cast  him  out;'  but  they  that  come  not  to  him  are 
rejected  from  a  share  therein,  and  are  left,  to  ire- 
ful vengeance  fur  their  sins.   Zee.  xiii.  i.  i  re.  i.  i8,  ly. 

Jn.  xiii.  8  ;  iii.  16. 

(4.)  Christ  hath  precious  promises,  and  they 
shall  have  a  share  in  them  that  come  to  him  for 
life;  for  'he  will  in  no  wise  cast  them  out.'  But 
they  that  come  not  can  have  no  share  in  them, 
because  they  are  true  only  in  him  ;  for  in  him,  and 
only  in  him,  all  the  promises  are  yea  and  amen. 
Wherefore  they  that  come  not  to  him,  are  no  whit 
the  better  for  them.   Ps.  1. 16.  2  Co.  i.  20,  21. 

(5.)  Christ  hath  also  fulness  of  grace  in  himself 
for  them  that  come  to  him  for  life :  ♦  And  he  will 
in  no  wise  cast  them  out.'  But  those  that  come 
not  unto  him  are  left  in  their  graceless  state;  and 
as  Christ  leaves  them,  death,  hell,  and  jiulgnicnt 
finds  them.  'Whoso  findeth  mo,'  salth  Cliri.-t, 
'  findeth  life,  and  shall  obtain  favour  of  the  Lord. 
But  he  that  sinneth  against  me  wnmgeth  his  own 
soul:  all  they  that  hate  me  love  death.'  Pr. viii. 3.5. 36. 

(G.)  Christ  is  an  Intercessor,  and  ever  livetli  to 
make  intercession  for  them  that  come  to  God  bjr 


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COME  AND   "WELCOME   TO   JESUS   CHRIST. 


liini:  '  But  tlicir  sorrows  shall  be  multiplied,  that 
hasten  after  another, 'or  other  gods,  their  sins  and 
lusts.  'Their  drink-ofterings  -will  I  not  ofler,  nor 
take  up  their  names  into  his  lips.'  rs.  xvi.  4.  iie.vii. 25. 

(7.)  Christ  hath  wonderful  love,  bowels,  and 
compassions,  for  those  that  come  to  him ;  for 
'  he  will  in  no  wise  cast  them  out.'  But  the  rest 
will  find  him  a  lion  rampant;  he  will  one  day  tear 
them  all  to  pieces.  '  Now  consider  this,'  saith  he, 
'ye  that  forget  God,  lest  I  tear  you  in  pieces,  and 
tliere  he  none  to  deliver.'  Ps.  1.  22. 

(8.)  Christ  is  one  by  and  for  whose  sake  those 
that  come  to  him  have  their  persons  and  perform- 
ances accepted  of  the  Father:  '  And  he  will  in  no 
wise  cast  them  out;'  but  the  rest  must  fly  to  the 
rocks  and  mountains  for  shelter,  but  all  in  vain,  to 
hide  them  from  his  face  and  wrath.  Re.  vi.  15-17. 

II.  But  again.  These  words,  cast  out,  have  a 
special  look  to  idiat  will  be  hereafter,  even  at  the 
day  of  judgment.  For  then,  and  not  till  then,  will 
be  the  great  anathema  and  casting  out  made  mani- 
fest, even  manifest  by  execution.  Therefore  here 
to  speak  to  this,  and  that  under  these  two  heads. 
As,  First,  Of  the  casting  out  itself  Second,  Of 
the  place  into  which  they  shall  be  cast,  that  shall 
then  be  cast  out. 

Fii-st,  Tlie  casting  out  itself  standeth  in  two 
things.  I.  In  a  preparator^y  work.  2.  In  the 
manner  of  executing  the  act. 

1 .  The  preparatory  work  stanaeth  in  these  tliree 
things. 

(I.)  It  standeth  in  their  separation  that  have  not 
come  to  him,  from  them  that  have,  at  that  day. 
Or  thus :  At  the  day  of  the  great  casting  end, 
those  that  have  not  NOW  come  to  him,  shall  be 
separated  from  them  that  have ;  for  them  that 
have  '  he  will  not  cast  out.'  '  When  the  Son  of 
man  shall  come  in  his  glory,  and  all  the  holy 
angels  with  him,  then  shall  he  sit  upon  the  throne 
of  his  glory  ;  and  before  him  shall  be  gathered 
all  nations,  and  he  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  his  sheep  from 
the  goats.'  Mat.  xxv.  31, 32.  This  dreadful  separa- 
tion, therefore,  shall  then  be  made  betwixt  them 
that  iNOW  come  to  Christ,  and  them  that  come 
not.  And  good  reason ;  for  since  they  would  not 
with  us  come  to  him  now  they  have  time,  why 
should  they  stand  with  us  Avhen  judgment  is 
come  ? 

(2.)  They  sliall  be  placed  before  him  according 
to  their  condition :  they  that  have  come  to  him,  in 
great  dignity,  even  at  his  right  hand;  'For  he 
will  in  no  wise  cast  them  out:'  but  the  rest  shall 
be  set  at  his  left  hand,  the  place  of  disgrace  and 
siiaiue;  for  they  did  not  come  to  him  for  life. 
Distinguished  also  shall  they  bo  by  fit  terms  : 
these  that  come  to  him  he  calleth  the  sheep,  but 
the  rest  are  frowish  goats,  '  and  he  shall  separate 
them  one  from  another,  as  a  shepherd  divideth  his 


sheep  from  the  goats;'  and  the  sheep  will  be  set 
on  the  i-ight  hand — next  heaven  gate,  for  they 
came  to  him — but  the  goats  on  his  left,  to  go  from 
him  into  hell,  because  they  are  not  of  his  sheep. 

(3.)  Then  will  Chi-ist  proceed  to  conviction  of 
those  that  came  not  to  him,  and  will  say,  '  I  was 
a  stranger,  and  ye  took  me  not  in,'  or  did  not 
come  unto  me.  Their  excuse  of  themselves  he  will 
slight  as  dirt,  and  proceed  to  their  final  judgment. 

2.  Now  when  these  wretched  rejecters  of  Christ 
shall  thus  be  set  before  him  in  their  sins,  and  con- 
victed, this  is  the  preparatory  work  upon  which 
follows  the  manner  of  executing  the  act  which  will 
be  done. 

(1.)  In  the  presence  of  all  the  holy  angels. 

(2.)  In  the  presence  of  all  them  that  in  their 
lifetime  came  to  him,  by  saying  unto  them,  '  De- 
part from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels : '  with  the 
reason  annexed  to  it.  For  you  were  cruel  to  me 
and  mine,  particularly  discovered  in  these  words, 
'  For  I  was  an  hungered,  and  ye  gave  me  no  meat; 
I  Avas  thirsty,  and  ye  gave  me  no  drink ;  I  was  a 
stranger,  and  ye  took  me  not  in  ;  naked,  and  ye 
clothed  me  not:  sick,  and  in  prison,  and  ye  visited 
me  not.'  Mat.  xxv.  41-43. 

Second,  Now  it  remains  that  we  speak  of  the 
place  into  which  these  shall  he  cast,  which,  in  the 
general,  you  have  heard  already,  to  wit,  the  fire 
pi-epared  for  the  devil  and  his  angels.  But,  in 
particular,  it  is  thus  described: — 

1.  It  is  called  Tophet :  '  For  Tophet  is  ordained  of 
old,  yea,  for  the  king,'  the  Lucifer,  'it  is  prepared  ; 
he  hath  made  it  deep  and  large  ;  the  pile  thereof  is 
fire  and  much  wood ;  the  breath  of  the  Lord,  like 
a  stream  of  brimstone,  doth  kindle  it.'  is.  xxx.  32. 

2.  It  is  called  hdl.  '  It  is  better  for  thee  to 
enter  halt '  or  lame  '  into  life,  than  having  two 
feet  to  be  cast  into  hell.'  Mar.  ix.  45. 

3.  It  is  called  tJie  vyine-prress  of  tJie  wrath  of  God. 
'  And  the  angel  thrust  in  his  sickle  into  the  earth, 
and  gathered  the  vine  of  the  earth,'  that  is,  them 
that  did  not  come  to  Christ,  '  and  cast  it  into  the 
great  wine-press  of  the  wrath  of  God. '  Re.  xiv.  19. 

4.  It  is  called  a  lake  of  fire.  '  And  whosoever 
was  not  found  written  in  the  book  of  life  was  cast 
into  the  lake  of  fire.'  Re.  xa.  15. 

5.  It  is  called  a  pit.  '  Thou  hast  said  in  thy 
heart,  I  will  ascend  into  heaven,  I  will  exalt  my 
throne  above  the  stars  of  God:  I  will  sit  also  upon 
the  mount  of  the  congregation,  in  the  sides  of  the 
north.  Yet  thou  shalt  be  brought  down  to  hell, 
to  the  sides  of  the  pit.'  is.  xiv.  13—15. 

6.  It  is  called  a  bottomless  pit,  out  of  which  the 
smoke  and  the  locust  came,  and  into  which  the  great 
dragon  was  cast ;  and  it  is  called  bottomless,  to  show 
the  endlessness  of  the  fall  that  they  will  have  into 
it,  that  come  not,  in  the  acceptable  time,  to  Jesus 

Christ.  Re.  ix.  1.  2;   xx.  H. 


COME  AND  WELCOME  TO  JESUS  CHRIST. 


273 


7.  It  Is  called  outer  darkness.  '  Bind  him  hand 
Ctnd  foot  -  and  cast  him  into  outer  darkness,' 
♦and  cast  ye  the  unprofitable  servant  into  outer 
darkness,'  '  there  shall  be  weejjing-  and  gnashing 

of  teeth. '    Mat.  xxii.  13  ;    xxv.  30. 

8.  It  is  called  a  furnace  of  fire.  •  As  therefore 
the  tares  are  gathered  and  burned  in  the  fire ;  so 
shall  it  be  in  the  end  of  this  world.  The  Son  of 
man  shall  send  forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all  things  that  offend, 
and  them  which  do  iniquity ;  and  shall  cast  them 
into  a  furnace  of  lire :  there  shall  be  wailing  and 
gnashing  of  teeth. '  And  again,  '  So  shall  it  bo 
at  the  end  of  the  world :  the  angels  shall  come 
forth,  and  sever  the  wicked  from  among  the  just, 
and  shall  cast  them  into  the  furnace  of  fire:  there 
shall  be  wailing  and  gnashing  of  teeth. 'Mat. xiii  40-51. 

9.  Lastly,  It  may  not  be  amiss,  if,  in  the  conclu- 
sion of  this,  I  show  in  few  words  to  what  the  things 
that  torment  them  in  this  state  are  compared.  In- 
deed, some  of  them  have  been  occasionally  men- 
tioned already ;  as  that  they  are  compared, 

(I.)  To  wood  that  burnetii. 

(2.)  To  fire. 

(3.)  To  fire  and  brimstone:  But, 

(4.)  It  is  compared  to  a  worm,  a  gnawing  worm, 
a  never-dying  gnawing  worm ;  They  are  cast  into 
hell,  *  where  their  worm  dieth  not.'  Mar.  ix.  a. 

(5.)  It  is  called  unquenchable  fire;  'He  will  gather 
his  wheat  into  the  garner ;  but  he  will  burn  up  the 
chaflf  with  unquenchable  fire.'  Mat.  ill.  12.  Lu.  iii.  17. 

(G.)  It  is  called  everlasting  destruction;  *  The  Lord 
Jesus  shall  be  revealed  from  heaven  with  his  mighty 
angels  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  that  obey  not  the  gospel  of 
our  Lord  Jesus  Christ  ;  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power.'  2Th.  i.  7-9. 

(7.)  It  is  called  ivrafh-  uithoid  mixture,  and  is 
given  them  in  the  cup  of  his  indignation.  '  If  any 
man  worship  the  beast,  and  his  image,  and  receive 
his  mark  in  his  forehead,  or  in  his  hand,  the  same 
shall  drink  of  the  wine  of  the  wrath  of  God,  which 
is  poured  out  without  mixture,  into  the  cup  of  his 
indignation ;  and  he  shall  be  toimented  with  fire 
and  brimstone  in  the  presence  of  the  holy  angels, 
and  in  the  presence  of  the  Lamb.'  Re.  3dv.  9,  10. 

(8.)  It  is  called  the  second  death.  '  And  death  and 
hell  were  cast  into  the  lake  of  fire.  This  is  the 
second  death.  Blessed  and  holy  is  he  that  hath 
part  in  the  first  I'esurrectlon :  on  such  the  second 
death  hath  no  power.'  Re.  xx.  6,  14. 

(9.)  It  is  called  eternal  damnation.  '  But  he  that 
shall  blaspheme  against  the  Holy  Ghost,  hath  never 
forgiveness,  but  is  in  danger  of  eternal  damnation.' 
Oh !  these  three  words !  Ecerlasting  jyuidshmcnt  I 
Eternal  damnation  I  And  For  ever  and  ever!  How 
will  they  gnaAV  and  eat  up  all  the  expectation  of  the 
end  of  the  misery  of  the  cast-away  sinners.    'And 

VOL.  I. 


the  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever;  and  they  have  no  rest  day  nor  night,'  <tc., 

Re.  xiv.  11. 

Their  behaviour  In  hell  is  set  forth  by  four  things 
as  I  know  of; — [a.)  By  calling  for  help  and  relief 
in  vain;  (6.)  By  weeping;  (c.)  By  wailing;  [d.)  By 
gnashing  of  teeth. 

[the  POWDR  of  CHRIST  TO  SAVE,  OR  TO  CAST  OUT.] 

Second.  And  now  we  come  to  the  second  thino- 
that  is  to  be  inquired  into,  namely,  How  it  aj'fpears 
that  Chrid  hath  jjower  to  save,  or  to  ca^t  out.  For  by 
these  words, '  I  will  in  no  wise  cast  out,'  he  declareth 
that  he  hath  power  to  do  both.  Now  this  inquiry 
admits  us  to  search  into  two  things:  First,  How  it 
appears  that  he  hath  jjower  to  save;  Second,  How  it 
appears  tJud  he  hath  jjower  to  cast  out. 

First,  That  he  halh2J0tver  to  save,  appears  by  that 
which  follows: — 

1.  To  speak  only  of  him  as  he  Is  mediator:  he 
was  authorized  to  this  blessed  work  by  his  Father, 
before  the  Avorld  began.  Hence  the  apostle  saith, 
•  He  hath  chosen  us  in  him  before  the  foundation 
of  the  world.'  Ep.  i.  4.  VV^ith  all  those  things  that 
effectually  will  produce  our  salvation.  Head  the 
same  chapter,  Avith  2  Ti.  i.  9. 

2.  He  was  promised  to  our  first  parents,  that  he 
should,  in  the  fulness  of  time,  bruise  the  serpent's 
head ;  and,  as  Paul  expounds  it,  redeem  them  that 
were  under  the  law.  Hence,  since  that  time,  he 
hath  been  reckoned  as  slain  for  our  sins.  By  which 
means  all  the  fathers  under  the  first  testament  were 
secured  from  the  wrath  to  come  ;  hence  be  Is  calknl, 
'  The  Lamb  slain  from  the  foundation  of  the  world. ' 

Re.  xiii.  8.  Ge.  iii.  15.  Ga.  iv.  4,  5. 

3.  Moses  gave  testimony  of  him  by  the  types  and 
shadows,  and  bloody  sacrifices,  that  he  commanded 
from  the  mouth  of  God  to  be  in  use  for  the  support 
of  his  people's  faith,  until  the  time  of  reformation  ; 
which  was  the  time  of  this  Jesus  his  death.  He.  ix.;  x. 

4.  At  the  time  of  his  birth  it  was  testified  of  him 
by  the  angel,  '  That  he  should  save  his  people  from 
their  sins. '  Mat.  i.  21. 

5.  It  is  testified  of  him  in  the  days  of  his  flesh,  that 
he  had  power  on  earth  to  forgive  sins.  Mar.  ii.  5—12. 

6.  It  is  testified  also  of  him  by  the  apostle  Peter, 
that  'God  hath  exalted  him  with  his  own  right  hand, 
to  be  a  prince  and  a  Saviour,  for  to  give  repentance 
to  Israel,  and  forgiveness  of  sins.'  Ac  v.  si. 

7.  lu  a  word,  this  is  everywhere  testified  of  him, 
j  both  in  the  Old  Testament  and  the  New.  And 
'  o-ood  reason  that  he  should  be  acknowledged  and 

trusted  in,  as  a  Saviour. 

(1.)  He  came  down  from  heaven  to  be  a  Saviuur. 

Jn.  vi.  38-40. 

(2.)  He  was  anointed  when  on  earth  to  be   a 

Saviour.    Lu.  iii.  22. 

(3.)  lie  did  the  works  of  a  Saviour.    As,  (a.)  }U 
2  M 


274 


COME  AND  WELCOME  TO  JESUS  CHRIST. 


fulfilled  the  hvr,  and  became  the  end  of  it  for 
rio'htcousness,  for  them  that  believe  in  him.  Ro.x.3,4. 
(b.)  lie  laid  down  his  life  as  a  Saviour ;  he  gave  his 
life  as  '  a  ransom  for  many.'  siat.  xx.  I's.  Mar.  x.  45.  1  Ti. 
ii.  6.  (c.)  Ho  hath  abolished  death,  destroyed  the 
dovil,  put  away  sin,  got  the  keys  of  hell  and  death, 
is  ascended  into  heaven  ;  is  there  accepted  of  God, 
and  bid  sit  at  the  right  hand  as  a  Saviour ;  and  that 
because  his  sacrifice  for  sins  pleased  God.  2  Ti.  i.  10. 

He.  ii.  14,  I-5.  Ep.  iv.  7,  8.  Jn.  xvi.  10,  11.  Ac.  v.  30,  31.  He.  x.  12, 13. 

(4.)  God  hath  sent  out  and  proclaimed  him  as  a 
Saviour,  and  tells  the  world  that  we  have  redemption 
through  his  blood,  that  he  will  justify  us,  if  we  be- 
lieve in  his  blood,  and  that  he  can  faithfully  and 
justly  do  it.  Yea,  God  doth  beseech  us  to  be  recon- 
ciled to  him  by  bis  Son ;  which  could  not  be,  if  he 
were  not  anointed  by  him  to  this  very  end,  and  also 
if  his  works  and  undertakings  Avere  not  accepted  of 
him  considered  as  a  Saviour.  Ro.  iii.  24,  25.  2  Co.  v.  is-21. 

(5.)  God  hath  received  already  millions  of  souls 
into  his  paradise,  because  they  have  received  this 
Jesus  for  a  Saviour ;  and  is  resolved  to  cut  them  off, 
and  to  cast  them  out  of  his  presence,  that  will  not 
take  him  for  a  Saviour.  He.  xii.  22-26. 

I  intend  brevity  here  ;  therefore  a  word  to  the 
second,  and  so  conclude. 

Second,  How  it  appears  that  he  hath  pcncer  to  cast 
out.     This  appears  also  by  what  follows: — 

1.  The  Father,  for  the  service  that  he  hath  done 
him  as  Saviour,  hath  made  him  Lord  of  all,  even 
Lord  of  quick  and  dead.  '  For  to  this  end  Christ 
both  died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  living. '  Ro.  xiv.  9. 

2.  The  Father  liath  left  it  with  him  to  quicken 
whom  he  will,  to  M'it,  with  saving  grace,  and  to  cast 
out  whom  he  will,  for  their  rebellion  against  him. 
Jn.  V.  21. 

3.  The  Father  hath  made  him  judge  of  quick 
and  dead,  hath  committed  all  judgment  unto  the 
Son,  and  appointed  that  all  should  honour  the  Son, 
even  as  they  honour  the  Father,  jn.  v.  22, 23. 

4.  God  will  judge  the  world  by  this  man  :  the 
day  is  appointed  for  judgment,  and  he  is  appointed 
for  judge.  '  He  hath  appointed  a  day  in  the  which 
he  will  judge  the  world  in  righteousness  by  that 
man.  Ac.  xvii.  31.  Therefore  we  must  all  appear  be- 
fore the  judgment-seat  of  Christ,  that  every  one  may 
receive  for  the  things  done  in  the  body,  according 
to  what  they  have  done.  If  they  have  closed  with 
him,  heaven  and  salvation  ;  if  they  have  not,  hell 
and  dan)nation  ! 

And  for  these  reasons  he  must  be  judf^e  : 

(1.)  Because  of  his  humiliation,  because  of  his 
Father's  word  he  humbled  himself,  and  he  became 
obedient  unto  death,  even  the  death  of  the  cross. 
'Wherefore  God  also  hath  highly  exalted  him,  and 
given  him  a  name  which  is  above  every  name:  that 
at  the  name  of  Jesus  every  knee  should  bow,  of 
lUinys  m  heaven,  and  Ounys  \n  earth,  and  tldngs 


under  the  earth  ;  and  thai  every  tongue  should  con-, 
fess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God 
the  Father.'  This  hath  respect  to  his  being  judge, 
and  his  sitting  in  judgment  upon  angels  and  men.. 

Phi.  iL  7—11.  Ro.  xiv.  10,  11. 

(2.)  That  all  n!en  might  honour  the  Son,  even  as 
they  honour  the  Father.  '  For  the  Father  judgeth 
no  man,  but  hath  committed  all  judgment  unto  the 
Son ;  that  all  men  should  honour  the  Son,  even  as 
they  honour  the  Father. '  Jn.  v.  22,  2.3. 

(3.)  Because  of  his  righteous  judgment,  this  work 
is  fit  for  no  creature  ;  it  is  only  fit  for  the  Son  of 
God.  For  he  will  reward  every  man  according  to 
his  ways.  Re.  xxii.  12. 

(4.)  Because  he  is  the  Son  of  man,  He  'hath 
given  him  authority  to  execute  judgment  also,  be- 
cause he  is  the  Son  of  man.'  Jn.  v.  27. 

[SECOND,    THE  TEXT  TREATED  BY  WAY  OP 

OBSERVATION.] 

Thus  have  I  in  brief  passed  through  this  text  by 
way  of  explications.  My  next  work  is  to  speak  to 
it  by  way  of  observation.  But  I  shall  be  also  as 
brief  in  that  as  the  nature  of  the  thing  will  admit. 
'  All  that  the  Father  giveth  me  shall  come  to  me ; 
and  him  that  cometh  to  me  I  will  in  no  wise  cast 
out.'  Jn.  vi.  37. 

And  now  I  come  to  some  observations,  and  a 
little  briefly  to  speak  to  them,  and  then  conclude 
the  Avhole.  The  words  thus  explained  afford  us 
many,  some  of  which  are  these.  1.  That  God  the 
Father,  and  Christ  his  Son,  are  two  distinct  per- 
sons in  the  Godhead.  2.  That  by  them,  not  exclud- 
ing the  Holy  Ghost,  is  contrived  and  determined 
the  salvation  of  fallen  mankind.  3.  That  this  con- 
trivance resolved  itself  into  a.  covenant  between 
these  persons  in  the  Godhead,  which  standeth  in 
giving  on  the  Father's  part,  and  receiving  on  the 
Son's.  'All  that  the  Father  giveth  me,'  <tc. 
4.  That  every  one  that  the  Father  hath  given  to 
Christ,  according  to  the  mind  of  God  in  the  text, 
shall  certainly  come  to  him.  5.  That  coming  to 
Jesus  Christ  is  therefore  not  by  the  will,  wisdom, 
or  power  of  man ;  but  by  the  gift,  promise,  and 
drawing  of  the  Father.  •  All  that  the  Father  giveth 
me  shall  come.'  6.  That  Jesus  Christ  will  be  care- 
ful to  receive,  and  will  not  in  any  wise  reject  those 
that  come,  or  are  coming  to  him.  '  And  him  that 
cometh  to  me  I  will  in  no  wise  cast  out.'  There 
are,  besides  these,  some  other  truths  implied  in  the 
words.  As,  7.  They  that  are  coming  to  Jesus 
Christ  are  ofttimes  heartily  afraid  that  he  will  not 
receive  them.  8.  Jesus  Christ  would  not  have 
them  that  in  truth  are  coming  to  him  once  thiuk 
that  he  will  cast  them  out. 

These  observations  lie  all  of  them  in  the  words, 
and  are  plentifully  confirmed  by  the  Scriptures  of 
ti-uth ;  but  I  shall  not  at  this  time  speak  to  then 


COME   A.ND  WELCOME  TO   JESUS   CHRIST. 


275 


all,  but  shall  pass  by  the  first,  second,  tbird,  fourtb, 
and  sixtb,  partly  because  I  desii);n  brevity,  and 
partly  because  tliey  are  touched  upon  in  the  ex- 
plicatory part  of  the  text.  I  shall  therefore  beffin 
with  the  fifth  observation,  and  so  make  that  the 
first  in  order,  in  the  following-  discourse. 

[coming    to    CHRIST    NOT   BY    THE    POWER    OF    MAN, 
BUT   BY    THE    DRAWING    OF    TUB    FATHER.] 

Observation  First.  First,  then,  coming  to  Christ 
is  not  by  the  loill,  loisdom,  or  power  of  man,  hut  hy 
the  gift,  promise,  and  drawing  of  the  Falher.  This 
observation  standeth  of  two  parts.  First,  The 
coming  to  Christ  is  not  by  the  will,  wisdom,  or 
power  of  man ;  Second,  But  by  the  gift,  promise, 
and  drawing  of  the  Father. 

That  the  text  carrieth  this  truth  in  its  bosom, 
you  will  find  if  you  look  into  the  explication  of  the 
first  part  thereof  before.  I  shall,  therefore,  here 
follow  the  method  propounded,  viz.  show. 

First,  That  coming  to  Christ  is  not  by  the  will, 
wisdom,  or  pjower  of  man.  This  is  true,  because 
the  Word  doth  positively  say  it  is  not. 

1.  It  denieth  it  wholly  to  be  by  the  will  of  man. 
'  Not  of  blood,  nor  of  the  will  of  the  flesli,  nor  of 
the  will  of  man. '  Jn.  i.  13.  And  again,  '  It  is  not  of 
him  that  willeth,  nor  of  him  that  runneth.'  Ro.  ix.  16. 

2.  It  denieth  it  to  be  of  the  wisdom  of  man,  as 
is  manifest  from  these  considerations : 

(1.)  In  the  wisdom  of  God  it  pleased  him,  that 
the  world  by  wisdom  should  not  know  liim.  Now, 
if  by  their  wisdom  they  cannot  know  him,  it  follows, 
by  that  wisdom,  they  cannot  come  unto  him  ;  for 
coming  to  him  is  not  before,  but  after  some  know- 
ledge of  him.  1  Co.  i.  21.    Ac.  xiii.  27.    Ps.  ix.  10. 

(2.)  The  wisdom  of  man,  in  God's  account,  as  to 
the  knowledge  of  Christ,  is  reckoned  foolishness. 
*  Hath  not  God  made  foolish  the  wisdom  of  this 
world  ?'  1  Co.  L  20.  And  again.  The  wisdom  of  this 
world  is  foolishness  with  God.  ii.  14.  If  God  hath 
made  foolish  the  wisdom  of  this  world  ;  and  again, 
if  the  wisdom  of  this  world  is  foolishness  with  him, 
then  verily  it  is  not  likely,  that  by  that  a  sinner 
should  become  so  prudent  as  to  come  to  Jesus 
Christ,  especially  if  you  consider, 

(3.)  That  the  doctrine  of  a  crucified  Christ,  and 
60  of  salvation  by  him,  is  the  very  thing  that  is 
counted  foolishness  to  the  wisdom  of  the  world. 
Now,  if  the  very  doctrine  of  a  crucified  Christ  be 
counted  foolishness  by  the  wisdom  of  this  world,  it 
cannot  be  that,  by  that  wisdom,  a  man  sliould  be 
drawn  out  in  his  soul  to  come  to  him.  l  Co.  iii.  is ; 

L  18,  23. 

(4.)  God  counted  the  wisdom  of  this  world  one 
of  his  greatest  enemies  ;  therefore,  by  that  wisdom 
no  man  can  come  to  Jesus  Christ.  For  it  is  not 
Jikely  that  one  of  God's  greatest  enemies  should 
di-awa  man  to  tliat  whicli  best  of  all  pleaseth  God, 


as  coming  to  Christ  doth.  Now,  that  God  countetlv 
the  wisdom  of  this  world  one  of  his  greatest  enemies, 
is  evident,  {a.)  For  that  it  casteth  the  greatest  con- 
tempt upon  his  Son's  undertakings,  as  afore  is 
proved,  in  tliat  it  counts  his  crucifixion  foolishness ; 
though  that  be  one  of  the  highest  demonstrations 
of  Divine  wisdom.  Ep.  i.  i,  8.  (6.)  Because  God  liath 
threatened  to  destroy  it,  and  bring  it  to  nought, 
and  cause  it  to  perish;  which  surely  he  would  not 
do,  was  it  not  an  enemy,  would  it  direct  men  to, 
and  cause  them  to  close  with  Jesus  Christ,  is.  ixii.  14. 
1  Co.  i.  19.  (c.)  He  hath  rejected  it  from  helping  in 
the  ministry  of  his  Word,  as  a  fruitless  business, 
and  a  thing  that  comes  to  nouglit.  1  Co.  u.  4,  6, 12, 13. 
{d.)  Because  it  causeth  to  perish,  those  tliat  seek 
it,  and  pursue  it.  1  Co.  i.  is,  19.  (e.)  And  God  has 
proclaimed,  tliat  if  any  man  will  be  wise  in  this 
world,  he  must  be  a  fool  in  the  wisdom  of  this 
world,  and  tliat  is  the  way  to  be  wise  in  the  wisdom 
of  God.  '  If  any  man  seemeth  to  be  Avise  in  tins 
world,  let  him  become  a  fool  that  he  may  be  wise. 
For  the  wisdom  of  this  world  is  foolishness  with 

God.'  1  Co.  iii.  18-20. 

3.  Coming  to  Christ  is  not  by  the  power  of  man. 
This  is  evident  partly, 

(1.)  From  that  which  goeth  before.  For  man's 
power  in  the  putting  forth  of  it,  in  this  matter,  is 
either  stirred  up  by  love,  or  sense  of  necessity ;  but 
the  wisdom  of  this  world  neither  gives  man  love  to, 
or  sense  of  a  need  of,  Jesus  Christ;  therefore,  his 
power  lieth  still,  as  from  that. 

(2.)  What  power  has  he  that  is  dead,  as  every 
natural  man  spiritually  is,  even  dead  in  trespasses 
and  sins?  Dead,  even  as  dead  to  God's  New  Testa- 
ment things  as  he  that  is  in  his  grave  is  dead  to  the 
things  of  this  world.  What  power  hath  he,  then, 
whereby  to  come  to  Jesus  Christ?   Jn.  v.  25.  Ep.  ii.  1. 

Col.  iL  13. 

(3.)  God  forbids  the  mighty  man's  glorying  in 
his  strength;  and  says  positively,  '  By  strength 
shall  no  man  prevail;'  and  again,  'Not  by  niiglit, 
nor  by  power,  but  by  my  Spirit,  saith  the  Lord.' 

Je.  ix.  23,  24.    1  Sa.  ii.  9.    Zee.  iv.  6.    1  Co.  L  27-31. 

(4.)  Paul  acknowledgeth  that  man,  nay,  con- 
verted man,  of  himself,  hatli  not  a  sufficiency  of 
power  in  himself  to  think  a  good  thought ;  if  not 
to  do  that  which  is  least,  for  to  think  is  less  tlian 
to  come ;  tlien  no  man,  by  his  own  power,  can 
come  to  Jesus  Christ.  2  Co.  ii.  5. 

(5.)  Hence  we  are  said  to  be  made  willing  to 
come,  by  the  power  of  God ;  to  be  raised  from  a 
state  of  sin  to  a  state  of  grace,  by  the  power  of 
God ;  and  to  believe,  that  is  to  come,  through  tlie 
exceeding  working  of  his  mighty  power.  Ps,  ex.  s. 
Col.  ii.  12.  Ep.  i.  18,  20.  Job  xxiii.  14.  But  this  needed  not, 
if  either  man  had  power  or  will  to  come  ;  or  so  much 
as  graciously  to  think  of  being  willing  to  come,  of 
themselves,  to  Jesus  Christ. 

Secotul,  I  should  now  come  to  the  proof  of  the 


270 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


secoml  part  of  tlie  observation  [namely,  the  coming 
to  Clirld  is  hy  the  (jijl,  jvoDiise,  and  drawing  of  the 
Father],  but  that  is  occasionally  done  already,  in 
tlio  explicatory  part  of  the  text,  to  which  I  refer 
the  reader ;  for  I  shall  liere  only  give  thee  a  text 
or  two  more  to  the  same  purpose,  and  so  come  to 
the  use  and  application. 

1.  It  is  expressly  said,  '  No  man  can  come  to 
me,  except  the  Father  Avhich  hath  sent  me  draw 
him.'  Jti.  vi.  44.  By  tliis  text,  there  is  not  only 
insinuated  that  in  man  is  want  of  power,  but  also 
of  will,  to  come  to  Jesus  Christ:  they  must  be 
drawn  ;  they  come  not  if  they  be  not  drawn.  And 
observe,  it  is  not  man,  no,  nor  all  the  angels  in 
heaven,  that  can  draw  one  sinner  to  Jesus  Christ. 
No  man  cometh  to  me,  except  the  Father  which 
hath  sent  me  draw  him, 

2.  Again,  '  No  man  can  come  unto  me,  except  it 
were  given  unto  him  of  my  Father. '  Jn.  >i.  65.  It  is  an 
heavenlygift  that  maketh  man  come  to  Jesus  Christ. 

3.  Again,  '  It  is  written  in  the  prophets,  And 
they  shall  be  all  taught  of  God.  Every  man, 
therefore,  that  hath  heard,  and  hath  learned  of  the 
Father,  cometh  unto  me.'  Jn.  vi.  45. 

I  shall  not  enlarge,  but  shall  make  some  use  and 
application,  and  so  come  to  the  next  observation. 

[Use  and  Applicafion  of  Observation  First.] 

Use  First.  Is  it  so?  Is  coming  to  Jesus  Christ 
not  by  the  will,  wisdom,  orpower  of  man,  but  by  the 
gift,  promise,  and  drawing  of  the  Father  ?  Then 
they  are  to  blame  that  cry  up  the  will,  wisdom',  and 
power  of  man,  as  things  sufficient  to  bring  men  to 
Christ. 

There  are  some  men  who  think  they  may  not  be 
contradicted,  when  they  plead  for  the  will,  wisdom, 
and  power  of  man  in  reference  to  the  things  that 
are  of  the  kingdom  of  Christ ;  but  I  will  say  to 
such  a  man,  he  never  yet  came  to  understand,  that 
liimself  is  what  the  Scripture  teacheth  conccrnino- 
him ;  neither  did  he  ever  know  what  coming  to 
Christ  is,  by  the  teaching,  gift,  and  drawing  of  the 
Father.  He  is  such  a  one  that  hath  set  up  God's 
enemy  in  opposition  to  him,  and  that  continueth  in 
6uch  acts  of  defiance;  and  what  his  end,  without  a 
new  birth,  will  be,  the  Scripture  teacheth  also;  but 
we  will  pass  this. 

Use  Second.  Is  it  so?  Is  coming  to  Jesus  Christ 
by  the  gift,  promise,  and  drawing  of  the  Father  ? 
Then  let  saints  here  learn  to  ascribe  their  coming 
to  Christ  to  the  gift,  promise,  and  drawing  of  the 
Father.  Christian  man,  bless  God,  who  hath  given 
thee  to  Jesus  Christ  by  promise ;  and  again,  bless 
God  for  that  he  hath  drawn  thee  to  him.  And 
why  is  it  thee?  Why  not  another?  0  that  the 
glory  of  electing  love  should  rest  upon  thy  head, 
and  that  the  glory  of  the  exceeding  grace  of  God 
should  take  hold  of  thy  heart,  and  bring  thee  to 
Jesus  Clu'ist  I 


Use  Tliird.  Is  it  so,  that  coming  to  Jesus  Christ 
is  by  the  Father,  as  aforesaid?  Then  this  should 
teach  us  to  set  a  high  esteem  upon  them  that 
indeed  are  coming  to  Jesus  Christ;  I  say,  an  high 
esteem  on  them,  for  the  sake  of  him  by  virtue  of 
whose  grace  they  are  made  to  come  to  Jesus  Christ. 

We  see  that  when  men,  by  the  help  of  human 
abilities,  do  arrive  at  the  knowledge  of,  and  bring 
to  pass  that  which,  when  done,  is  a  wonder  to  the 
world,  how  he  that  did  it,  is  esteemed  and  com- 
mended ;  yea,  how  are  his  wits,  parts,  industry, 
and  unweariedness  in  all  admired,  and  yet  the  man, 
as  to  this,  is  but  of  the  world,  and  his  work  the 
effect  of  natural  ability ;  the  things  also  attained  by 
him  end  in  vanity  and  vexation  of  spirit.  Further, 
perhaps  in  the  pursuit  of  these  his  achievements, 
he  sins  against  God,  wastes  his  time  vainly,  and 
at  long-run  loses  his  soul  by  neglecting  of  better 
things ;  yet  he  is  admired  !  But  I  say,  if  this 
man's  parts,  labour,  diligence,  and  the  like,  will 
bring  him  to  such  applause  and  esteem  in  the  world, 
what  esteem  should  we  have  of  such  an  one  that 
is  by  the  gift,  promise,  and  power  of  God,  coming 
to  Jesus  Christ  ? 

1.  This  is  a  man  with  whom  God  is,  in  whom 
God  works  and  walks ;  a  man  whose  motion  is 
governed  and  steered  by  the  mighty  hand  of  God, 
and  the  effectual  working  of  his  power.  Here  is 
a  man  I 

2.  This  man,  hy  the  power  of  God's  might, 
which  worketh  in  him,  is  able  to  cast  a  whole  world 
behind  him,  with  all  the  lusts  and  pleasures  of  it, 
and  to  charge  through  all  the  difficidties  that  men 
and  devils  can  set  against  him.     Here  is  a  man. 

3.  This  man  is  travelling  to  Mount  Zion,  the 
heavenly  Jerusalem,  the  city  of  the  living  God, 
and  to  an  innumerable  company  of  angels,  and  the 
spirits  of  just  men  made  perfect,  to  God  the  Judge 
of  all,  and  to  Jesus.     Here  is  a  man  ! 

4.  This  man  can  look  upon  death  with  comfort, 
can  laugh  at  destruction  when  it  cometh,  and  longs 
to  hear  the  sound  of  the  last  trump,  and  to  see  his 
Judge  coming  in  the  clouds  of  heaven.  Here  is  a 
man  indeed  I 

Let  Christians,  then,  esteem  each  other  as  such. 
I  know  you  do  it ;  but  do  it  more  and  more.  And 
that  you  may,  consider  these  two  or  three  things. 
(1.)  These  are  the  objects  of  Christ's  esteem.  Mat. 
jcii.  48,  49 ;  xv.  22-28.  Lu.  vii.  9.  (2.)  These  are  the  objects 
of  the  esteem  of  angels.  Da.  ix.  12 ;  x.  21,  22.  xii.  3,  4. 
He.  ii.  14.  (3.)  These  have  been  the  objects  of  the 
esteem  of  heathens,  when  but  convinced  about 
them.  Da.  V.  10,  11.  Ac.  V.  15.  1  Co.  xiv.  24,  25.  *  Let  each 
[of  you,  then,]  esteem  [each]  other  better  than 
themselves.'  pw.  u.  2. 

Use  FouHh.  Again,  Is  it  so,  that  no  man  comes 
to  Jesus  Christ  by  the  will,  wisdom,  and  power  of 
man,  but  by  the  gift,  promise,  and  drawing  of  the 
Father  ?    Then  this  shows  us  how  horribly  ignor- 


COJIE   AND  WELCOME  TO  JESUS   CHRIST. 


277 


ant  of  tliis  snch  are,  wlio  make  the  man  tliat  Is 

coming  to  Christ  the  ohject  of  their  contempt  and 

rage.      These  are  also  nnreasonahlc  and  wicked 

men  ;  men  in  -whom  is  no  faith.  2  Th.  iii.  2.     Sinners, 

did  jou  but  know  what  a  blessed  thing  it  is  to 

come  to   Jesus  Christ,  and  that  by  the  help  and 

drawing  of  the  Father,  they  do   indeed   come  to 

him  ;  you  would  hang  and  burn  in  hell  a  thousand 

years,  before  you  would  turn  your  spirits  as  you  do, 

against  him  that  God  is  drawing  to  Jesus  Christ,  ; 

and  also  against  the  God  that  draws  him.  ! 

.  .  .  i 

But,  faithless  sinner,  let  us  a  little  expostulate  1 

the  matter.     What  hath  this  man  done   against 

thee,  that  is  coming  to  Jesus  Christ  ?     Why  dost 

thou  make  him  the  object  of  thy  scorn?  doth  his 

com.ing  to   Jesus    Christ   offend   thee  ?    doth   his  1 

pursuing  of  his  own  salvation  offend  thee?    doth 

his  forsaking  of  his  sins  and  pleasures  offend  thee  ? 

Poor  coming  man  !  '  Sliall  we  sacrifice  the 
abomination  of  the  Egyptians  before  their  eyes, 
and  will  they  not  stone  us  ?'  Ex.  viii.  26. 

But,  I  say,  why  offended  at  this  ?  Is  he  ever 
the  worse  for  coming  to  Jesus  Christ,  or  for  his 
loving  and  serving  of  Jesus  Christ  ?  Or  is  he 
ever  the  more  a  fool,  for  flying  from  that  which 
will  drown  thee  in  hell-fire,  and  for  seeking  eternal 
life  ?  Besides,  pray,  Sirs,  consider  it :  this  he 
doth,  not  of  himself,  but  by  the  drawing  of  the 
Father.  Come,  let  me  tell  thee  in  thine  ear,  thou 
that  wilt  not  come  to  him  thyself,  and  him  that 
would,  thou  hinderest — 

1.  Thou  shalt  be  judged  for  one  that  hath  hated, 
maligned,  and  reproached  Jesus  Christ,  to  whom 
this  poor  sinner  is  coming. 

2.  Thou  shalt  be  judged,  too,  for  one  that  hath 
hated  the  Father,  by  whose  powerful  drawing  this 
sinner  doth  come. 

3.  Thou  shalt  be  taken  and  judged  for  one  that 
has  done  despite  to  the  Spirit  of  grace  in  him  that 
is,  by  its  help,  coming  to  Jesus  Christ.  What 
sayest  thou  now  ?  Wilt  thou  stand  by  thy  doings  ? 
Wilt  thou  continue  to  contemn  and  reproach  the 
living  God  ?  Tliinkest  thou  that  thou  shalt  wea- 
ther it  out  well  enough  at  the  day  of  judgment  ? 
'  Can  thine  heart  endure,  or  can  thine  hands  be 
strong,  in  the  days  that  I  shall  deal  with  thee,' 

Saith    the    Lord  ?     Eze.  xxU.  14.     Jn.  .w.  I8-2.3.     Jude  15. 
1  Th.  iv.  8. 

Use  Fifth.  Is  it  so,  that  no  man  comes  to  Je- 
sus Clirist  by  the  will,  wisdom,  and  power  of  man, 
but  by  the  gift,  promise,  and  drawing  of  the  Fa- 
ther ?  Then  this  showeth  lis  how  it  comes  to 
pass,  that  weak  means  are  so  powerful  as  to  bring 
men  out  of  their  sins  to  a  hearty  pursuit  after 
Jesus  Christ.  When  God  bid  Moses  speak  to  the 
people,  he  said,  *  I  will  give  thee  counsel,  and 
God  shall  be  with  thee.*  Ex.  xviiL  19.  When  God 
speaks,  Avhen  God  works,  Avho  can  let  it  ?  None, 
none:  then  the  work  goes  on  !     Elias  threw  his 


mantle  upon  the  shoulders  of  Elisha;  and  what  a 
wonderful  work  followed  !  When  Jesus  fell  in 
with  the  crowing  of  a  cock,  what  work  was 
there  !  0  Avhcn  God  is  in  the  means,  then  shall 
that  means — be  it  never  so  weak  and  contemptible 
in  itself — work  wondei's.  1  Ki.  xix.  19.  Mat.  xxvi.  74,  75. 
Mar.  xiv.  71,  72.  Lu.  xxii.  GO-62.  The  woild  Understood 
not,  nor  believed,  that  the  walls  of  Jericho  should 
fall  at  the  soimd  of  rams'  horns ;  but  when  God 
will  work,  the  means  must  be  effectual.  A  word 
weakly  .spoken,  .spoken  with  difficulty,  in  temp- 
tation, and  in  the  midst  of  great  contempt  and 
scorn,  works  wonders,  if  the  Lord  thy  God  will 
say  so  too. 

Use  Sixth.  Is  it  so  ?  Doth  no  man  come  to 
Jesus  Christ  by  the  will,  wisdom,  and  power  of 
man,  but  by  the  gift,  promise,  and  drawing  of  the 
Father  ?  Then  here  is  room  for  Christians  to 
stand  and  wonder  at  the  effectual  working  of 
God's  providences,  that  he  hath  made  use  of,  as 
means  to  bring  them  to  Jesus  Christ. 

For  altliougli  men  are  drawn  to  Christ  by  the 
power  of  the  Father,  yet  that  power  puttetli  fortii 
itself  in  the  use  of  means:  and  these  means  are 
divers,  sometimes  this,  sometimes  that;  for  God 
is  at  liberty  to  work  by  which,  and  when,  and 
how  he  will ;  but  let  the  means  be  what  they  will, 
and  as  contemptible  as  may  be,  yet  God  that  com- 
manded the  light  to  shine  out  of  darkness,  and 
that  out  of  weakness  can  make  strong,  can,  nay, 
doth  oftentimes  make  use  of  very  unlikely  means 
to  bring  about  the  conversion  and  salvation  of  his 
people.  Therefore,  you  that  are  come  to  Christ 
— and  that  by  unlikely  means — stay  yourselves, 
and  wonder,  and,  wondering,  magnify  almighty 
power,  by  the  work  of  which  the  means  hath  been 
made  effectual  to  bring  you  to  Jesus  Christ. 

What  was  the  providence  that  God  made  use 
of  as  a  means,  either  more  remote  or  more  near, 
to  bring  tliee  to  Jesus  Christ  ?  Was  it  the  re- 
moving of  thy  iiabitation,  the  change  of  thy  con- 
dition, the  I0S.S  of  relations,  estate,  or  the  like  ? 
Was  it  thy  casting  of  thine  eye  upon  some  good 
book,  thy  hearing  of  thy  neighbours  talk  of  hea- 
venly things,  the  beholding  of  God's  judgments  as 
executed  upon  others,  or  thine  own  deliverance 
from  them,  or  thy  being  strangely  cast  under  the 
ministry  of  some  godly  man  ?  0  take  notice  of 
such  providence  or  providences  !  They  were  sent 
and  managed  by  mighty  power  to  do  thee  good. 
God  himself,  I  say,  hath  joined  himself  unto  this 
chariot:  yea,  and  so  blessed  it,  that  it  failed  not 
to  accomplish  the  thing  for  which  he  sent  it. 

God  blcsseth  not  to  every  one  his  providence.'^ 
in  this  manner.  How  many  thousands  are  there 
in  this  world,  that  pass  every  day  under  the  same 
providences  !  but  God  is  not  in  them,  to  do  that 
work  by  them  as  he  hath  done  for  thy  poor  soul, 
by  his  effectually  working  with  them.   0  that  Jc^ua 


273 


COME   AND   \YELCOME   TO   JESUS   CIirJST. 


Christ  slioulil  meet  tliee  in  this  providence,  that 
dispensation,  or  tlie  other  ordinance !  This  is 
grace  indeed  !  At  tliis,  tlicrefore,  it  will  be  thy 
wisdom  to  admire,  and  for  this  to  bless  God. 

Give  me  leave  to  give  you  a  taste  of  some  of 
those  providences  that  have  been  effectual,  through 
the  management  of  God,  to  bring  salvation  to  the 
Bouls  of  his  people. 

(1.)  The  first  shall  be  that  of  the  M^oman  of 
Samaria.  It  must  happen,  that  she  must  needs 
go  out  of  the  city  to  draw  water,  not  before  nor 
after,  but  just  when  Jesus  Clirist  her  Saviour 
was  come  from  far,  and  set  to  rest  him,  being 
weary,  upon  the  well.  What  a  blessed  providence 
was  this  !  Even  a  providence  managed  by  the 
almighty  wisdom,  and  almighty  power,  to  the  con- 
version and  salvation  of  this  poor  creature.  For 
by  this  providence  was  this  poor  creature  and  her 
Saviour  brought  together,  that  that  blessed  work 
might  be  fulfilled  upon  the  woman,  according  to 
the  purpose  before  determined  by  the  Father.  Jn.  iv. 
(2.)  \\liat  providence  was  it  that  there  should 
be  a  tree  in  the  way  for  Zaccheus  to  climb,  thereby 
to  give  Jesus  opportunity  to  call  that  chief  of  the 
publicans  home  to  himself,  even  before  he  came 
down  therefrom.  Ln.  xix. 

(3.)  Was  it  not  also  wonderful  that  the  thief, 
which  you  read  of  in  the  gospel,  should,  by  the 
providence  of  God,  be  cast  into  prison,  to  be  con- 
demned even  at  that  sessions  that  Christ  himself 
was  to  die ;  nay,  and  that  it  should  happen,  too, 
that  they  must  be  hanged  together,  that  the  thief 
might  be  in  hearing  and  observing  of  Jesus  in  his 
last  words,  that  he  might  be  converted  by  him 
before  his  death  !  Ln.  ixiu. 

(4.)  What  a  strange  providence  was  it,  and  as 
strangely  managed  by  God,  that  Onesimus,  when 
he  was  run  away  from  his  master,  should  be  taken, 
and,  as  I  think,  cast  into  that  very  prison  where 
Paul  lay  bound  for  the  Word  of  the  gospel ;  that 
he  might  there  be  by  him  converted,  and  then  sent 
home  again  to  his  master  Philemon !  Behold  '  all 
things  work  together  for  good  to  them  that  love 
God,  to  them  who  are  the  called  according  to  his 

purpose. '    Ro.  viii.  28. 

Nay,  I  have  myself  known  some  that  have  been 
made  to  go  to  hear  the  Word  preached  against 
their  wills ;  others  have  gone  not  to  hear,  but  to 
see  and  to  be  seen  ;  nay,  to  jeer  and  flout  others, 
as  also  to  catch  and  carp  at  things.  Some  also 
to  feed  their  adulterous  eyes  with  the  sight  of 
beautiful  objects;  and  yet  God  hath  made  use 
even  of  these  things,  and  even  of  the  wicked  and 
sinful  proposals  of  sinners,  to  bring  them  under 
the  grace  that  might  save  their  souls. 

Use  Sevadh.  Puth  no  man  come  to  Jesus  Christ 
but  by  the  drawing,  kc,  of  the  Father?  Then 
let  me  here  caution  those  poor  sinners,  that  are 
epectators  of  tlic  change  that  God  bath  wrought 


'  in  them  that  are  coming  to  Jesus  Christ,  not  to 
attribute  this  Mork  and  change  to  other  things 
and  causes. 

There  are  some  poor  sinners  in  the  world  that 
plainly  see  a  change,  a  mighty  change,  in  their 
neighbours  and  relations  that  are  coming  to  Jesus 
Christ.  But,  as  I  said,  they  being  ignorant,  and 
not  knowing  whence  it  comes  and  whither  it  goes, 
for  '  so  is  every  one  that  is  born  of  the  Spirit,' 
Jn.  iii.  8,  therefore  they  attribute  this  change  to 
other  causes:  as  melancholy;  to  sitting  alone;  to 
overmuch  reading;  to  their  going  to  too  many 
sermons ;  to  too  much  studying  and  musing  on 
what  they  hear. 

Also  they  conclude,  on  the  other  side,  that  it  is 
for  want  of  merry  company ;  for  want  of  physic ; 
and  therefore  they  advise  them  to  leave  off  reading, 
going  to  sermons,  the  company  of  sober  people ; 
and  to  be  merry,  to  go  a  gossiping,  to  busy  them- 
selves in  the  things  of  this  world,  not  to  sit  musing 
alone,  <fcc. 

But  come,  poor  ignorant  sinner,  let  me  deal 
with  thee.  It  seems  thou  art  turned  counsellor 
for  Satan  :  I  tell  thee  thou  knowest  not  what  thou 
dost.  Take  heed  of  spending  thy  judgment  after 
this  manner;  thou  judgest  foolishly,  and  sayest  in 
this,  to  every  one  that  passeth  by,  thou  art  a  fool. 
What !  count  convictions  for  sin,  mournings  for 
sin,  and  repentance  for  sin,  melancholy  ?  This  is 
like  those  that  on  the  other  side  said,  *  These  men 
are  [drunk  with]  full  of  new  wine,'  <fce.  Or  as 
he  that  said  Paul  was  mad.  Ac.  u.  13;  xxvi.  24.  Poor 
ignorant  sinner !  canst  thou  judge  no  better  ? 
What!  is  sitting  alone,  pensive  imder  God's  hand, 
reading  the  Scriptures,  and  hearing  of  sermons, 
he,  the  way  to  be  undone  ?  The  Lord  open  thine 
eyes,  and  make  thee  to  see  thine  error !  Thou 
hast  set  thyself  against  God,  thou  hast  despised 
the  operation  of  his  hands,  thou  attemptest  to 
murder  souls.  What !  canst  thou  give  no  better 
counsel  touching  those  whom  God  hath  wounded, 
tlian  to  send  them  to  the  ordinances  of  hell  for 
help  ?  Thou  biddest  them  be  merry  and  light- 
some ;  but  dost  thou  not  know  that  '  the  heart 
of  fools  is  in  the  house  of  mirth  ?'  Ec.  vu.  4. 

Thou  biddest  them  shun  the  hearing  of  thun- 
dering preachers ;  but  is  it  not  '  better  to  hear 
the  rebuke  of  the  wise,  than  for  a  man  to  hear  the 
song  of  fools  V  Ec.  vii.  5.  Thou  biddest  them  busy 
themselves  in  the  things  of  this  world ;  but  dost 
thou  not  know  that  the  Lord  bids,  '  Seek  first  the 
kingdom  of  God,  and  his  righteousness  ?'  Mat.  vi.a6. 
Poor  ignorant  sinner  1  hear  the  counsel  of  God  to 
such,  and  learn  thyself  to  be  wiser.  *  Is  any 
afflicted  ?  let  him  pray.  Is  any  merry  ?  let  him 
sing  psalms.'  Ja.  v.  13.  'Blessed  is  the  man  that 
heareth  me.'  rr.  vUi.  32.  And  hear  for  time  to  come, 
'Save  yourselves  from  this  imtoward  generation.' 
Ac  u.  40.     •  Search  the  Scriptures.'  Jn.  v.  so.     •  Give 


COME   AND  WELCOME   TO   JESUS   CHRIST. 


279 


attendance  to  reading.'  i  tl  iv.  13.     'It  is  better  to 
go  to  the  house  of  mourning. '  Ec.  vU.  2,  3. 

And  wilt  thou  judge  him  that  doth  thus  ?  Art 
thou  almost  like  Eljnias  the  sorcerer,  that  sought 
to  turn  the  deputy  from  the  faith  ?  Thou  seekest 
to  pervert  the  right  ways  of  the  Lord.  Take  heed 
lest  some  heavy  judgment  overtake  thee.  Ac. xiii.  8-13. 
What!  teach  men  to  quench  convictions;  take  men 
off  from  a  serious  consideration  of  the  evil  of  sin, 
of  the  terrors  of  the  Avorld  to  coi\ie,  and  how  they 
shall  escape  the  same  ?  What !  teach  men  to  put 
God  and  his  Word  out  of  their  minds,  by  running 
to  merry  company,  by  running  to  the  world,  by 
gossiping  ?  <fec.  This  is  as  much  as  to  bid  them 
to  say  to  God,  '  Depart  from  us,  for  we  desire  not 
the  knowledge  of  thy  ways;'  or,  'What  is  the  Al- 
mighty that  we  should  serve  him  ?  or  what  profit 
have  we  if  we  keep  his  ways  ?'  Here  is  a  devil 
in  grain  !  What !  bid  man  walk  '  according  to 
the  course  of  this  world,  according  to  the  prince 
of  the  power  of  the  air,  the  spirit  that  now  worketli 
in  the  children  of  disobedience.'  Ep.  ii.  2. 

[Two  objections  answered.^ 

Object.  1 .  But  we  do  not  know  that  such  are 
coming  to  Jesus  Christ ;  truly  we  wonder  at  them, 
and  think  they  are  tools. 

Ansio.  Do  you  not  know  that  they  are  coming 
to  Jesus  Christ  ?  then  they  may  be  coming  to  him, 
for  aught  you  know ;  and  why  will  ye  be  worse 
than  the  brute,  to  speak  evil  of  the  things  you 
know  not  ?  What!  are  ye  made  to  be  taken  and 
destroyed  ?  must  ye  utterly  perish  in  your  own 
corruptions  ?  2  Pe.  a  12.  Do  you  not  know  them  ? 
Let  them  alone  then.  If  you  cannot  speak  good 
of  them,  speak  not  bad.  *  Retrain  from  these  men, 
and  let  them  alone;  for  if  this  counsel  or  this  work 
be  of  men,  it  will  come  to  nought ;  but  if  it  be  of 
God,  ye  cannot  overthrow  it,  lest  haply  ye  be 
found  even  to  fight  against  God.'  Ac.  v.  38,  39.  But 
why  do  you  wonder  at  a  work  of  conviction  and 
conversion  ?  Know  you  not  that  this  is  the  judg- 
ment of  God  upon  you,  '  ye  despisers,  to  behold, 
and  wonder,  and  perish?'  Ac.  xUi.  40, 41.  But  why 
wonder,  and  think  they  are  fools  ?  Is  the  way  of 
the  just  an  abomination  to  you  ?  See  that  pas- 
sage, and  be  ashamed,  '  He  that  is  upright  in  the 
way  is  abomination  to  the  wicked.'  Pr.  xxix.  27.  Your 
wondering  at  them  argues  that  3'ou  are  strangers 
to  yourselves,  to  conviction  for  sin,  and  to  hearty 
desires  to  be  saved ;  as  also  to  coming  to  Jesus 
Christ. 

Object.  2.  But  how  shall  we  know  that  such  men 
are  coming  to  Jesus  Christ  ? 

A71S10.  Who  can  make  them  see  that  Christ  has 
made  blind  ?  Jn.  iL  3,  9.  Nevertheless,  because  1 
endeavour  thy  conviction,  conversion,  and  salva- 
tion, consider :  Do  they  cry  out  of  sin,  being 
burtiiened  with  it,  as  of  an  exceeding  bitter  thing? 


Do  they  fly  from  it,  as  from  the  face  of  a  deadly 
serpent  ?  Do  they  cry  out  of  the  insufticiency  of 
their  own  righteousness,  as  to  justification  in  the 
sight  of  God  ?  Do  they  cry  out  after  the  Lord 
Jesus,  to  save  them  ?  Do  they  see  more  worth 
and  merit  in  one  drop  of  Christ's  blood  to  save 
them,  than  in  all  the  sins  of  the  world  to  damn 
them  ?  Are  they  tender  of  sinning  against  Jesus 
Christ  ?  Is  his  name,  person,  and  undertakings, 
more  precious  to  them,  than  is  the  glor}'  of  the 
world  ?  Is  this  word  more  dear  unto  them  ?  Is 
faith  in  Christ  (of  which  they  are  convinced  by 
God's  Spirit  of  the  want  of,  and  that  without  it 
they  can  never  close  with  Christ)  precious  to  them? 
Do  they  savour  Christ  in  his  Word,  and  do  they 
leave  all  the  world  for  his  sake?  And  are  they 
willing,  God  helping  them,  to  run  hazards  for  his 
name,  for  the  love  they  bear  to  him  ?  Are  his 
saints  precious  to  them  ?  If  these  things  be  so, 
whetlier  thou  seest  them  or  no,  these  men  are  com- 
ing to  Jesus  Christ.  Ro.  vii.  9—14.  Ps.  ixiwU.  3— s.  He. 
vi.  18-20.  Is.  Ixiv.  6.  Phi.  iii.  7,  8.  Ps.  liv.  1 ;  cix.  26.  Ac.  xn.  30. 
Fs.  li.  7,  8.  1  Pe.  i.  18,  19.  Ro.  vii.  24.  2  Co.  v.  2.  Ac  v.  41.  Ja. 
ii.  7.  Ca.  V.  10—16.  Ps.  cxix.  Jn.  xiii.  35.  1  Jn.  iv.  7 ;  iii.  14.  Jn. 
xvi.  9.  Ro.  xiv.  23.  He.  xi.  6.  Ps.  xix.  10,  11.  Je.  xv.  16.  He. 
xi.  24-27.  Ac.  xx.  22-24 ;  xxi.  13.  Tit.  iii.  15.  2  Jn.  i.  Ep.  iv.  16. 
Pliile.  7.    1  Co.  xvi.  24. 

[comers    OFl'TIMES    AFRAID   THAT   CHRIST    WILL   XOT 
RECEIVE    THEM.] 

Observation  Second.  —  I  come  now  to  the 
second  observation  propounded  to  be  spoken  to, 
to  wit.  That  they  that  are  coming  to  Jesiis  Christ, 
are  ofttimes  heartily  afraid  thai  Jesiis  Christ  will 
not  receive  them. 

I  told  you  that  this  observation  is  implied  in  the 
text;  and  I  gather  it. 

First,  From  the  largeness  and  ojjenness  of  the 
promise :  '  I  will  in  no  wise  cast  out. '  For  had 
there  not  been  a  proneness  in  us  to  *  fear  casting 
out,'  Christ  needed  not  to  have,  as  it  were,  waylaid 
our  fear,  as  he  doth  by  this  great  and  strange  ex- 
pression, '  In  no  wise  ;'  '  And  him  that  conieth  to 
me  I  will  in  no  wise  cast  out.'  There  needed  not, 
as  I  may  say,  such  a  promise  to  be  invented  by 
the  wisdom  of  heaven,  and  worded  at  such  a  rate, 
as  it  were  on  purpose  to  dash  in  pieces  at  one 
blow  all  the  objections  of  coming  sinners,  if  they 
were  not  prone  to  admit  of  such  objections,  to  the 
discouraging  of  their  own  soids.  For  this  word, 
'  in  no  wise,'  cutteth  the  throat  of  all  objections; 
and  it  was  dropped  by  the  Lord  Jesus  for  that 
very  end;  and  to  help  the  faith  that  is  mixed  with 
unbelief.  And  it  is,  as  it  were,  the  sum  of  all 
promises ;  neither  can  any  objection  be  made  upon 
the  uuworthiness  that  thou  findest  in  thee,  that 
this  pronli.'^e  will  not  assoil. 

But  I  am  a  great  sinner,  saycst  thou. 


280 


COME  AKD  WELCOME  TO  JESUS  CUEIST. 


•  I  will  in  no  wise  cast  out,'  says  Christ. 
But  I  am  an  old  sinner,  saycst  tliou. 

•  I  will  in  no  wise  cast  out,'  says  Christ. 
r>ut  I  am  a  hard-hearted  sinner,  sayest  thou. 

•  I  will  in  no  wise  cast  out,'  says  Christ. 
r>ut  I  am  a  hacks) iding  sinner,  saycst  thou. 

•  I  will  in  no  wise  cast  out,'  says  Christ. 

IJut  I  have  served  Satan  all  my  days,  saycst  thou. 

•  I  will  in  no  wise  cast  out,'  says  Christ. 
But  I  have  sinned  against  light,  sayest  thou. 

•  I  will  in  no  wise  cast  out,'  says  Christ, 

But  I  have  sinned  against  mercy,  saycst  thou. 

•  I  will  in  no  wise  cast  out,'  says  Christ. 

But  I  have   no   guod   thing  to  bring  with  me, 
Eayest  thou. 

'  I  will  in  no  wise  cast  out,'  says  Christ. 
Thus  I  might  go  on  to  the  end  of  things,  and 
show  you,  that  still  this  promise  was  provided  to 
answer  all  objections,  and  doth  answer  them.  But 
I  say,  what  need  it  be,  if  they  that  are  coming  to 
Jesus  Christ  are  not  sometimes,  yea,  oftentimes, 
heartily  afraid,  'that  Jesus  Christ  will  cast  them 
out  ? ' 

Second,  I  Avill  give  you  now  two  instances  that 
seeni  to  imply  the  truth  of  this  observation. 

In  the  ninth  of  ]\Iatthew,  at  the  2d  verse,  you 
read  of  a  man  that  was  sick  of  the  palsy;  and  he 
was  coming  to  Jesus  Christ,  being  borne  upon  a 
bed  by  his  friends:  he  also  was  coming  himself, 
and   that  upon  another  account  than  any  of  his 
friends  were  aware  of;  even  for  the  pardon  of  sins, 
and  the  salvation  of  his  soul.     Now,  so  soon  as 
ever  he  was  come  into  the  presence  of  Christ,  Christ 
bids  him  'be  of  good  cheer.'     It  seems  then,  his 
heart  was  fainting ;  but  what  was  the  cause  of  his 
fainting  ?     Not  his  bodily  infirmity,  for  the  cure 
of  which  liis  friends  did  bring  him  to  Christ ;   but 
the  guilt  and  burden  of  his  sins,  for  the  pardon  of 
■which  himself  did  come  to  him  ;  therefore  he  pro- 
ceeds, '  Be  of  good  cheer,  thy  sins  be  forgiven  thee.' 
1  say,  Christ  saw  him  sinking  in  his  mind,  about 
how  it  would  go  with  his  most  noble  part;  and 
therefore,  first,  he   applies   himself  to  him  upon 
that  account.     For  though  his  friends  bad  faith 
enough  as  to  the  cure  of  the  body,  yet  he  himself 
liad  little  enough  as  to  the  cure  of  his  soul :  there- 
fore Christ  takes  him  up  as  a  man  falling  down, 
saying,  '  Son,  be  of  good  cheer,  thy  sins  be  for- 
given thee.' 

That  about  the  Prodigal  seems  pertinent  also  to 
this  matter:  '  When  he  came  to  himself,  he  said, 
How  many  hired  servants  of  my  father's  have 
bread  enough  and  to  spare,  and  I  perish  with 
Inmger!  I  will  arise  and  go  to  my  father.' 
Heartily  spoken  ;  but  huw  did  he  perform  his  pro- 
mise? I  think  not  so  well  as  he  promised  to  do; 
and  my  ground  for  my  thoughts  is,  because  his 
fatlicr,  so  soon  as  lie  was  come  to  him,  fell  upon 
his  neck  and  kissed  him ;  implying,  methinks,  as 


if  the  prodigal  by  this  time  was  dejected  in  his 
mind  ;  and  therefore  his  father  gives  him  the  most 
sudden  and  familiar  token  of  reconciliation.  And 
kisses  were  of  old  time  often  used  to  remove  doubts 
and  fears.  Thus  Laban  and  Esau  kiss  Jacob. 
Thus  Joseph  kissed  his  brethren ;  and  thus  also 

David    kissed  Absalom.    Ge.  xxxi.  55;    xxxm.  1-4;    xlvlii. 

9,  10.  2  Sa.  xiv  33.  It  is  true,  as  I  said,  at  first 
setting  out,  he  spake  heartily,  as  sometimes  sinners 
also  do  in  their  beginning  to  come  to  Jesus  Christ; 
but  might  not  he,  yea,  in  all  probability  he  had, 
between  the  first  step  he  took,  and  the  last,  by 
which  he  accomplished  that  journey,  many  a 
thought,  both  this  way  and  that ;  as  wliether  bis 
father  would  receive  him  or  no?  As  thus:  I  said, 
'  1  would  go  to  my  Father,'  But  how,  if  when  I 
come  at  him  he  should  ask  me,  Where  I  have  all 
this  while  been  ?  What  must  I  say  then  ?  Also, 
if  he  ask  me,  "What  is  become  of  the  portion  of 
goods  that  he  gave  me  ?  What  shall  I  say  then? 
If  he  asks  me.  Who  have  been  my  conipanions? 
What  shall  I  say  then  ?  If  he  also  shall  ask  me. 
What  hath  been  my  preferment  in  all  the  time  of 
my  absence  from  him  ?  W'hat  shall  I  say  then  ? 
Yea,  and  if  he  ask  me.  Why  I  came  home  no  sooner  ? 
What  shall  I  say  then  ?  Thus,  I  say,  might  he 
reason  with  himself;  and  being  conscious  to  him- 
self, that  he  could  give  but  a  bad  answer  to  any  of 
these  interrogatories,  no  marvel  if  he  stood  in  need 
first  of  all  of  a  kiss  from  his  father's  lips.  For 
had  he  answered  the  first  in  truth,  he  must  say,  1 
have  been  a  haunter  of  taverns  and  ale-houses;  and 
as  for  my  portion,  I  spent  it  in  riotous  living ;  my 
companions  were  whores  and  drabs ;  as  for  my 
preferment,  the  highest  w-as,  that  I  became  a  hog- 
herd  ;  and  as  for  my  not  coming  home  till  now, 
coidd  I  have  made  shift  to  have  staid  abroad  any 
longer,  I  had  not  lain  at  thy  feet  for  mercy  now. 

I  say,  these  things  considered,  and  considering, 
again,  how  prone  poor  man  is  to  give  way,  when 
truly  awakened,  to  despondings  and  heart-mis- 
givings, Jio  marvel  if  he  did  sink  in  his  mind, 
between  the  time  of  his  first  setting  out,  and  that 
of  his  coming  to  his  Father. 

Third,   But,   thirdly,  methinks  I  have  for  the 

confirmation  of  this  truth  the  consent  of  all  the 

:  sahiis  thai  are  under  heaven,  to  wit,  That  they 

that  are    coming    to   Jesus  Christ,    are  ofttimes 

heartily  afraid  that  he  will  not  receive  them. 

Quest.  But  what  should  be  the  reason?  I  will 
answer  to  this  question  thus: 

1.  It  is  not  for  want  of  the  revealed  will  of  God, 
that  manifesteth  grounds  for  the  contrary,  for  of 
that  there  is  a  sufHeiency ;  yea,  the  text  itself  hath 
laid  a  sufiieient  foundation  for  encouragement,  for 
them  that  are  coming  to  Jesus  Christ.  '  And  him 
that  Cometh  to  me  I  v.ill  in  no  wise  cast  out.' 

2.  It  is  not  for  want  of  any  invitation  to  come, 
fur  that  is  full  and  plain.      '  Come  unto  me,  all  ye 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


2S1 


that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest.'  Mat.  xi.  28. 

3.  Neither  is  it  for  want  of  a  manifestation  of 
Christ's  -willingness  to  receive,  as  those  texts 
above  named,  with  that  which  follows,  declarcth, 
'  If  any  man  thirst,  let  him  come  unto  me,  and 
drink.'  Jn.  vii.  37. 

4.  It  is  not  for  want  of  exceeding  great  and  pre- 
cious promises  to  receive  them  that  come.  '  Where- 
fore come  out  from  among  them,  and  be  ye  separate, 
saith  the  Lord,  and  touch  not  the  unclean  thing, 
and  I  will  receive  you,  and  will  be  a  Father  unto 
you,  and  ye  shall  be  my  sons  and  daughters,  saith 
the  Lord  Almighty.'  2  Co.  vi.  17, 18. 

5.  It  is  not  for  want  of  solemn  oath  and  engage- 
ment to  save  them  that  come.  '  For  -  because  he 
could  swear  by  no  greater,  he  sware  by  himself  - 
that  by  two  immutable  things,  in  which  it  ivas 
impossible  for  God  to  lie,  we  might  have  a  strong 
consolation,  who  have  fled  for  refuge  to  lay  hold 
upon  tbe  hope  set  before  us.'  lie.  vi.  13— 18. 

6.  Neither  is  it  for  want  of  great  examples  of 
God's  mercy,  that  have  come  to  Jesus  Christ,  of 
which  we  read  most  plentifully  in  the  Word.  There- 
fore, it  must  be  concluded,  it  is  for  want  of  that 
which  follows. 

[  JVIiat  it  is  that  prevents  the  coming  to  Christ.  ] 

First,  It  is  for  icant  of  the  knowledge  of  Clirist. 
Thou  knowest  but  little  of  the  grace  and  kindness 
that  is  in  the  heart  of  Christ ;  thou  knowest  but 
little  of  the  virtue  and  merit  of  his  blood ;  thou 
knowest  but  little  of  the  willingness  that  is  in  his 
heart  to  save  thee ;  and  this  is  tlie  reason  of  the 
fear  that  ariseth  in  thy  heart,  and  that  causeth 
thee  to  doubt  that  Christ  will  not  receive  thee. 
Unbelief  is  the  daughter  of  Ignorance.  Therefore 
Christ  saith,  '0  fools,  and  slow  of  heart  to  believe.' 

Lu.  xxiv.  25. 

Slowness  of  heart  to  believe,  flows  from  thy  fool- 
ishness in  the  things  of  Christ ;  this  is  evident  to 
all  that  are  acquainted  with  themselves,  and  are 
seeking  after  Jesus  Christ.  The  more  ignorance, 
the  more  unbelief.  The  more  knowledge  of  Christ, 
the  more  faith.  *  They  that  know  thy  name  will 
put  their  trust  in  thee. '  Ps.  ix.  10.  He,  therefore, 
that  began  to  come  to  Christ  but  the  other  day, 
and  hath  j^et  but  little  knowledge  of  him,  he  fears 
that  Christ  will  not  receive  him.  But  he  that 
hath  been  longer  acquainted  with  him,  he  '  is 
strong,  and  hath  overcome  the  wicked  one.'  iJn.ii.i3. 
When  Joseph's  brethren  came  into  Egypt  to  buy 
corn,  it  is  said,  '  Joseph  knew  his  brethren,  but 
his  brethren  knew  not  him.'  What  follows  ?  Why, 
great  mistrust  of  heart  about  their  speeding  well ; 
especially,  if  Joseph  did  but  answer  them  roiigldy, 
calling  them  spies,  and  questioning  their  truth  and 
the  like.  And  observe  it,  so  long  as  their  ignor- 
ance  about  their  brother  I'emaincd    with   them, 

VOL.  I. 


whatsoever  Joseph  did,  still  they  put  the  worse 
sense  upon  it.  For  instance,  Joseph  upon  a  time 
bids  the  steward  of  his  house  bring  them  home,  to 
dine  with  him,  to  dine  even  in  Joseph's  house. 
And  how  is  this  resented  by  them?  Why,  tliey 
are  afraid.  '  And  the  men  were  afraid,  because 
they  were  brought  unto  '  their  brother  'Joseph's 
house. '  And  they  said,  He  seeketh  occasion  against 
us,  and  will  fall  upon  us,  and  take  us  for  bondmen, 
and  our  asses,  Ge.  xiii.,  xiiii.  What !  afraid  to  go  to 
Joseph's  house?  He  was  their  brother;  he  in- 
tended to  feast  them ;  to  feast  them,  and  to  feast 
with  them.  Ah!  but  they  were  ignorant  that  he 
was  their  brother.  And  so  long  as  their  ignorance 
lasted,  so  long  their  fear  terrified  them.  Just 
thus  it  is  with  the  sinner  that  but  of  late  is  coming 
to  Jesus  Christ,  He  is  ignorant  of  the  love  and 
pity  that  is  in  Christ  to  coming  sinners.  Therefore 
he  doubts,  therefore  he  fears,  therefore  his  heart 
misgives  him. 

Coming  sinner,  Christ  inviteth  thee  to  dine  and 
sup  with  him.  Ke  inviteth  thee  to  a  banquet  of 
wine,  yea,  to  come  into  his  wine-cellar,  and  his 
banner  over  thee  shall  be  love.  Re.  m.  20.  Ca.  ii.  5, 
But  I  doubt  it,  says  the  sinner:  but,  it  is  answered, 
he  calls  thee,  invites  thee  to  his  banquet,  flagons, 
apples  ;  to  his  wine,  and  to  the  juice  of  his  pome- 
granate. '  0,  I  fear,  I  doubt,  I  mistrust,  I  tremble 
in  expectation  of  the  contrary!'  Come  out  of  the 
man,  thou  dastardly  ignorance !  Be  not  afraid, 
sinner,  only  believe;  '  He  that  cometh  to  Christ  he 
will  in  no  wise  cast  out. 

Let  the  coming  sinner,  therefore,  seek  after  more 
of  the  good  knowledge  of  Jesus  Clirist,  Press 
after  it,  seek  it  as  silver,  and  dig  for  it  as  for  hid 
treasure.  This  will  embolden  thee  ;  this  will 
make  thee  wax  stronger  and  stronger.  '  I  know 
whom  I  have  believed,'  I  know  him,  said  Paul; 
and  what  follows  ?  Why,  '  and  I  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  conunitted 
unto  him,  against  that  day.'  2  Ti.  i.  12.  Wliat  had 
Paul  committed  to  Jesus  Clu-ist?  The  answer  is, 
He  had  commiUed  to  him  his  soul.  But  why  did  he 
commit  his  soul  to  him?  Why,  because  he  knew 
him.  He  knew  him  to  be  faithful,  to  be  kind.  Ho 
knew  he  would  not  fail  him,  nor  forsake  him; 
and  therefore  he  laid  his  soul  down  at  his  feet,  and 
committed  it  to  him,  to  keep  against  that  day. 
But, 

Second,  Thy  fears  that  Christ  will  not  receive 
thee  may  be  also  a  consequerd  of  thy  earnest  and 
strong  desires  after  thy  salcation  by  him.  For  this 
I  observe,  that  strong  desires  to  have,  are  attended 
with  strong  fears  of  missing.  What  man  most  sets 
his  heart  upon,  and  what  his  desires  are  most  alter, 
he  ofttimcs  most  fears  he  shall  not  obtain.  So 
the  man,  the  ruler  of  tlie  synagogue,  had  a  great 
desire  that  his  daughter  should  live;  and  that 
desire  was  attended  with  fear,  that  she  should  not. 
2  N 


285 


COJIE  AND   ^VELCOME   TO  JESUS   CHRIST, 


Wherefore,  Christ  saith  unto  liiin,  '  Be  not  afraid.' 

Mar.  V.  36. 

Suppose  a  young  man  should  have  his  heart 
much  set  upon  a  virgin  to  have  her  to  wife,  if  ever 
lie  fears  he  shall  not  obtain  her,  it  is  Avhen  he  be- 
gins to  love;  now,  thinks  he,  somebody  will  step  in 
betwixt  my  love  and  the  object  of  it ;  either  they 
will  find  fault  Mith  my  person,  my  estate,  my  con- 
ditions, or  something!  Now  thoughts  begin  to 
work ;  she  doth  not  like  nie,  or  something.  And 
thus  it  is  with  the  soul  at  first  coming  to  Jesus 
Christ,  thou  lovest  him,  and  thy  love  produceth 
jealousy,  and  that  jealousy  ofttimes  begets  fears. 

Now  thou  fearest  the  sins  of  thy  youth,  the  sins 
of  thine  old  age,  the  sins  of  thy  calling,  the  sins  of 
thy  Christian  duties,   the  sins  of  thine  heart,  or 
something ;   thou  thinkcst  something  or  other  will 
alienate  the  heart  and  affections  of  Jesus  Christ 
from  thee  ;  thou  thinkest  he  sees  something  in  thee, 
for  the  sake  of  which  he  will  refuse  thy  soul.     But 
be  content,  a  little  more  knowledge  of  him  will 
make  thee  take  better  heart ;  thy  earnest  desires 
shall  not  be  attended  M'itli  such  burning  fears ;  thou 
shalt  hereafter  say,  'This  is  my  infirmity. '  Ps.  ixivii.  lo. 
Thou  art  sick  of  love,  a  very  sweet  disease,  and 
yet  every  disease  has  some  weakness  attending  of 
it :  yet  I  wish  this  distemper,  if  it  be  lawful  to  call 
it  so,  was  more  epidemical.     Die  of  this  disease  I 
would  gladly  do ;  it  is  better  than  life  itself,  though 
it  be  attended  with  fears.     But  thou  criest,  I  can- 
not obtain :  well,  be  not  too  hasty  in  making  con- 
clusions.    If  Jesus  Christ  had  not  put  his  finger  in 
at  the  hole  of  the  lock,  thy  bowels  would  not  have 
been  troubled  for  him.  Ca.  v.  4.     Mark  how  the  pro- 
phet hath  it,  •  They  shall  walk  after  the  Lord ;  he 
shall  roar  like  a  lion  ;  when  he  shall  roar,  then  the 
children  shall  tremble  from  the  west,  they  shall 
tremble  as  a  bird  out  of  Egypt,  and  as  a  dove  out 
of  the  land  of  Assyria.'  Ho.  xi.  10,  u.     When  God 
roars  (as  ofttimes  the  coming  soul  hears  him  roar), 
what  man  that  is  coming  can  do  otherwise  than 
tremble?  Am.  Ui.  s.     But  trembling  he  comes:  'He 
sprang  in,  and  came  trembling,  and  fell  down  before 
Paul  and  Silas.'  Ac  xvi.  29. 

Should  you  ask  him  that  we  mentioned  but  now, 
IIow  long  is  it  since  you  began  to  fear  you  should 
miss  of  this  damsel  you  love  so?  The  answer  will 
be,  Ever  since  I  began  to  love  her.  But  did  you 
not  fear  it  before?  No,  nor  should  I  fear  it  now, 
but  that  I  vehemently  love  her.  Come,  sinner,  let 
us  ajiply  it:  IIow  long  is  it  since  thou  began  to 
fear  that  Jesus  Christ  will  not  receive  thee?  Thy 
answer  is,  Ever  since  1  began  to  desire  that  he 
would  save  my  soul.  I  began  to  fear,  when  I 
began  to  come;  and  the  more  my  heart  burns  in 
desires  after  him,  the  more  I  feel  my  heart  fear  I 


thousands  of  coming  souls  are  in  thy  condition, 
and  yet  they  will  get  safe  into  Christ's  bosom: 
•  Say,'  says  Christ,  '  to  them  that  are  of  a  fearful 
heart.  Be  strong,  fear  not ;  your  God  will  come  and 

save  you.'    is.  xxxv.  4  ;  Uili.  1. 

Third,  Thy  fear  that  Christ  will  not  receive  thee 
maij  arise  from  a  sense  of  thine  oivn  unioorUdness. 
Thou  seest  what  a  poor,  sorry,  wretched,  worthless 
creature  thou  art ;  and  seeing  this,  thou  fearest 
Christ  will  not  receive  thee.  Alas,  sayest  thou,  I 
am  the  vilest  of  all  men;  a  town-sinner,  a  ring- 
leading  sinner!  I  am  not  only  a  sinner  myself, 
but  have  made  others  twofold  worse  the  children 
of  hell  also.  Besides,  now  I  am  under  some 
awakenings  and  stirrings  of  mind  after  salvation, 
even  now  I  find  my  heart  rebellious,  carnal,  hard, 
treacherous,  desperate,  prone  to  unbelief,  to  despair: 
it  forgetteth  the  Word  ;  it  wandereth ;  it  runneth 
to  the  ends  of  the  earth.  There  is  not,  I  am  per- 
suaded, one  in  all  the  world  that  hath  such  a 
desperate  wicked  heart  as  mlue  is ;  my  soul  is 
careless  to  do  good,  but  none  more  earnest  to  do 
that  which  is  evil. 

Can  such  a  one  as  I  am,  live  in  glory?  Can  a 
boly,  a  just,  and  a  righteous  God,  once  think  (with 
honour  to  his  name)  of  saving  such  a  vile  creature 
as  I  am?  I  fear  it.  Will  he  show  wonders  to  such 
a  dead  dog  as  I  am?  I  doubt  it.  I  am  cast  out 
to  the  loathing  of  my  person,  ^^ea,  I  loath  myself; 
I  stink  in  mine  own  nostrils.  How  cau  I  then  be 
accepted  by  a  holy  and  sin-abhorring  God  ?  Ps.  xsivUi. 
5-7.  Eze.  xi. ;  rs.  42—44.  Saved  I  would  be  ;  and  who 
is  there  that  would  not,  were  they  in  my  condition  ? 
Indeed,  I  wonder  at  the  madness  and  folly  of 
others,  when  I  see  them  leap  and  skip  so  carelessly 
about  the  mouth  of  hell !  Bold  sinner,  how  darest 
thou  tempt  God,  by  laughing  at  the  breach  of  his 
holy  law  ?  But  alas !  they  are  not  so  bad  one  way, 
but  I  am  worse  another :  I  wish  myself  were  any- 
body but  myself;  and  yet  here  again,  I  know  not 
what  to  wish.  W^hen  I  see  such  as  I  believe  are 
coming  to  Jesus  Christ,  0  I  bless  them!  But  I 
am  confounded  in  myself,  to  see  how  unlike,  as  I 
think,  I  am  to  every  good  man  in  the  world.  They 
can  read,  hear,  pray,  remember,  repent,  be  humble, 
do  everything  better  than  so  vile  a  wretcb  as  I. 
I,  vile  wretch,  am  good  for  nothing  but  to  burn 
in  hell-fire,  and  when  I  think  of  that,  I  am  con- 
founded too! 

Thus  the  sense  of  unworthlness  creates  and 
heightens  fears  in  the  hearts  of  them  that  are 
coming  to  Jesus  Christ ;  but  indeed  it  should  not ; 
for  who  needs  the  physician  but  the  sick?  or  who 
did  Christ  come  into  the  world  to  save,  but  the 
chief  of  sinners  ?  Mar.  ii.  17.  1  tl  i.  15.  Wherefore, 
the  more  thou  seest  thy  sins,  the  faster  fly  thou  to 


shall  not  be  saved  by  him.     See  now,  did  not  I  j  Jesus  Christ.     And  let  the  sense  of  thine  own  uu- 

tell  thee  that  thy  fears  were  but  the  consequence    worthiness  prevail  with  thee  yet  to  go  faster.     As 

Well,  fear  not,  comiu--  sinner,  1  it  is  with  the  man  that  carrieth  his  broken  arm  in 


of  stronir  desires? 


COME  AND   WELCOME   TO   JESUS   CHRIST, 


283 


a  slin^  to  the  bone-setter,  still  as  lie  thinks  of  his 
broken  arm,  and  as  he  feels  the  pain  and  angnish, 
he  hastens  his  pace  to  the  man.  And  if  Satan 
meets  thee,  and  asketh,  Whither  goest  thou?  tell 
him  thou  art  maimed,  a!id  art  going  to  the  Lord 
Jesus.  If  he  objects  thine  own  innvorthiness,  tell 
him.  That  even  as  the  sick  seekcth  the  physician; 
as  he  that  hath  broken  bones  seeks  him  that  can 
set  them ;  so  thou  art  going  to  Jesus  Christ  for 
cure  and  healing  for  thy  sin-sick  soul.  But  it  oft- 
times  happeneth  to  him  that  flies  for  his  life,  he 
despairs  of  escaping,  and  therefore  delivers  himself 
up  into  the  hand  of  the  pursuer.  But  up,  up, 
sinner;  be  of  good  cheer,  Christ  came  to  save  the 
unworthy  ones :  be  not  faithless,  but  believe.  Come 
awaj^  man,  the  Lord  Jesus  calls  thee,  saying,  'And 
him  that  cometh  to  me  I  will  in  no  wise  cast  out.' 

Fourth.  Thy  fear  that  Christ  will  not  receive  thee, 
may  arise  from  a  sense  of  the  exceeding  mercy  of 
being  saved ;  sometimes  salvation  is  in  the  eyes  of 
him  that  desires  so  great,  so  huge,  so  wonderful  a 
thing,  that  the  very  thoughts  of  the  excellency  of 
it,  engenders  unbelief  about  obtaining  it,  in  the 
heart  of  those  that  unfeignedly  desire  it.  '  Seemeth 
it  to  you,'  saith  David,  'a  light  thing  to  be  a  king's 
Bon-in-law?'  i  Sa.  xviii.  23.  So  the  thoughts  of  the 
greatness  and  glory  of  the  thing  propounded,  as 
heaven,  eternal  life,  eternal  glory,  to  be  with  God, 
and  Christ,  and  angels  ;  these  are  great  things, 
things  too  good,  saith  the  soul  that  is  little  in  his 
own  eyes  ;  things  too  rich,  saith  the  soul  that  is 
truly  poor  in  spirit,  for  me. 

Besides,  the  Holy  Ghost  hath  a  way  to  greaten 
lieavenly  things  to  the  understanding  of  the  coming- 
sinner;  3'ea,  and  at  the  same  time  to  greaten,  too, 
the  sin  and  unworthiness  of  that  sinner.  Now  tho 
soul  staggeringly  wonders,  saying,  '  What !  to  be 
made  like  angels,  like  Christ,  to  live  in  eternal  bliss, 
joy,  and  felicity !  This  is  for  angels,  and  for  them 
that  can  walk  like  angels !  If  a  prince,  a  duke,  an 
earl,  should  send  (by  the  hand  of  his  servant)  for 
some  poor,  sorry,  beggarly  scrub,  to  take  her  for  his 
master  to  wife,  and  the  servant  should  come  and 
say,  My  lord  and  master,  such  an  one  hath  sent 
me  to  thee,  to  take  thee  to  him  to  wife ;  he  is  rich, 
beautiful,  and  of  excellent  qualities  ;  he  is  loving, 
meek,  humble,  well-spoken,  &c.  What  now  would 
this  poor,  sorry,  beggarly  creature  think  ?  What 
would  she  say  ?  or  how  would  she  frame  an  answer  ? 
When  king  David  sent  to  Abigail  upon  this  ac- 
count, and  though  she  was  a  rich  woman,  yet  she 
said,  '  Behold,  let  thine  handmaid  be  a  servant  to 
wash  the  feet  of  the  servants  of  my  lord. '  i  Sa.  xxv.  40, 41. 
She  was  confounded,  she  could  not  well  tell  what 
to  say,  the  otter  was  so  great,  beyond  what  could 
in  reason  be  expected. 

But  suppose  this  great  person  should  second  his 
suit,  and  send  to  this  sorry  creature  again,  what 
would  she  say  now  ?     Would  she  not  say,  You 


mock  me  ?  But  what  if  ho  affirms  that  he  is  in 
good  earnest,  and  that  his  lord  must  have  her  to 
wife  ;  yea,  suppose  he  should  prevail  upon  her  to 
credit  his  message,  and  to  address  herself  for  her 
journey  ;  yet,  behold  every  thought  of  her  pedigree 
confounds  her  ;  also  her  sense  of  want  of  beauty 
makes  her  ashamed  ;  and  if  she  doth  but  think  of 
being  embraced,  the  unbelief  that  is  mixed  with 
that  thought  whirls  her  into  tremblings  ;  and  now 
she  calls  herself  fool,  for  believing  the  messenger, 
and  thinks  not  to  go ;  if  she  thinks  of  being  bold, 
she  blushes  ;  and  the  least  thought  that  she  shall 
be  rejected,  when  slie  comes  at  him,  makes  her  look 
as  if  she  would  give  up  the  ghost. 

And  is  it  a  wonder,  then,  to  see  a  soul  that  is 
drowned  in  the  sense  of  glory  and  a  sense  of  it^ 
own  nothingness,  to  be  confounded  in  itself,  and  to 
fear  that  the  glory  apprehended  is  too  great,  too 
good,  and  too  rich,  for  such  an  one  ?  That  thing, 
heaven  and  eternal  glory,  is  so  great,  and  I  that 
Avould  have  it,  so  small,  so  sorry  a  creature,  that 
the  thoughts  of  obtaining  it  confounds  me. 

Thus,  I  say,  doth  the  greatness  of  the  things 
desired,  quite  dash  and  overthrow  the  mind  of  the 
desirer.  0,  it  is  too  big  !  it  is  too  big  !  it  is  too 
great  a  mercy !  But,  coming  sinner,  let  me  reason 
with  thee.  Thou  sayest,  it  is  too  big,  too  great. 
Well,  will  things  that  are  less  satisfy  thy  soul  ?  Will 
a  less  thing  than  heaven,  than  glory  and  eternal  life, 
answer  thy  desires?  No,  nothing  less  ;  and  yet  I 
fear  they  are  too  big,  and  too  good  for  me,  ever  to 
obtain.  Well,  as  big  and  as  good  as  they  are,  God 
giveth  them  to  such  as  thou ;  they  are  not  too  big 
for  God  to  give;  no,  not  too  big  to  give  freely.  Bo 
content;  let  God  give  like  himself;  he  is  that  eternal 
God,  and  giveth  like  himself.  When  kings  give, 
they  do  not  use  to  give  as  poor  men  do.  Hence  it 
is  said,  that  Nabal  made  a  feast  in  his  house  like 
the  feast  of  a  king  ;  and  again,  *  All  these  things 
did  Araunah,  as  a  king,  give  unto  David. '  1  Sa.  ixv.  su. 
2  Sa.  xxiv.  23.  Now,  God  is  a  great  king,  let  him  give 
like  a  king  ;  nay,  let  him  give  like  himself,  and  do 
thou  receive  like  thyself.  He  hath  all,  and  tliou 
hast  nothing,  God  told  his  people  of  old,  that  he 
would  save  them  in  truth  and  in  righteousness,  and 
that  they  should  return  to,  and  enjoy  the  land, 
which  before,  for  their  sins,  had  spewed  them  out ; 
and  then  adds,  under  a  supposition  of  their  coimt- 
ing  the  mercy  too  good,  or  too  big,  '  If  it  bo  mar- 
vellous in  the  eyes  of  the  remnant  of  this  people  in 
these  days,  should  it  also  be  marvellous  in  mine 
eyes  ?  saith  the  Lord  of  hosts.'  Zec.  viii.  6. 

As  who  should  say,  they  are  now  in  captivity, 
and  little  in  their  own  eyes  ;  therefore  they  tliink 
the  mercy  of  returning  to  Canaan  is  a  mercy  too 
marvellously  big  for  them  to  enjoy ;  but  if  it  be  so 
in  their  eyes,  it  is  not  so  in  mine ;  I  will  do  for 
them  like  God,  if  they  will  but  receive  my  bounty 
like   sinners.     Coming  sinner,  God  can  give  hid 


284 


COME  AND   WELCOME   TO   JESUS   CIIIIIST. 


licavciilv  Canaan,  and  the  glorj  of  it,  unto  thee  ; 
vea,  none  ever  liad  tlicm  hut  as  a  gift,  a  free  gift. 
lie  bath  given  us  his  Son,  '  IIow  sliall  he  not  with 
liim  also  fi-ecly  give  us  all  things  ?'  Ro.  viii.  32. 

It  was  not  the  worthiness  of  Abraham,  or  Moses, 
or  David  or  Peter,  or  Paul,  but  the  mercy  of  God, 
that  made  them  inheritors  of  heaveu.  If  God  thinks 
thee  worthy,  judge  not  thyself  unworthy  ;  but  take 
it,  and  be  thankful.  And  it  is  a  good  sign  he  in- 
tends to  give  thee,  if  he  hath  drawn  out  thy  heart 
to  ask.  '  Lord,  thou  hast  heard  the  desire  of  the 
humble  ;  thou  wilt  prepare  their  heart  ;  thou  wilt 
cause  thine  ear  to  liear. '  Ps.  x.  i". 

When  God  is  said  to  Incline  his  ear,  it  implies  an 
intention  to  bestow  the  mercy  desired.  Take  it 
therefore;  thy  wisdom  will  be  to  receive,  not  stick- 
ing at  thy  own  unworthiness.  It  is  said,  '  He 
i-aiscth  up  the  poor  out  of  the  dust,  and  lifteth  up 
the  beggar  from  the  dunghill,  to  set  tliera  among 
princes,  and  to  make  them  inherit  the  throne  of 
glory.'  Again,  'He  raiseth  up  the  poor  out  of  the 
dust,  and  lifteth  the  needy  out  of  the  dunghill,  that 
he  may  set  lam  with  princes,  even  with  the  princes 
of  his  people.'  i  Sa.  ii.  8.  rs.  cxiii.  7,  8.  You  see  also 
when  God  made  a  wedding  for  his  Son,  he  called 
not  the  great,  nor  the  rich,  nor  the  mighty  ;  but 
the  poor,  the  maimed,  the  halt,  and  the  blind.  Mat. 

ixii.  Lu.  xiv. 

Fifth.  Thy  fears  that  Christ  will  not  receive  thee 
may  arise  from  the  hideous  roaring  of  the  devil,  who 
jmrsues  thee.  He  that  hears  him  roar,  must  be  a 
mighty  Christian,  if  he  can  at  that  time  deliver  him- 
self from  fear.  He  is  called  a  roaring  lion  ;  and 
then  to  allude  to  that  in  Isaiah,  '  If  one  look'  into 
them,  they  have  '  darkness  and  sorrow,  and  the 
light  is  darkened  in  the  heavens  thereof.'  i  re.  v.  8. 

Is.  V.  3. 

[Tuv  of  the  devil's  ohjections.] — There  are  two 
things  among  many  that  Satan  usetli  to  roar  out 
after  them  that  are  coming  to  Jesus  Christ.  1 .  Tliat 
they  are  not  elected.  Oi-,  2.  lltat  they  have  sinned 
the  sin  against  the  Holy  Ghost.  To  both  these  I 
answer  briefly — 

1.  {Election.'] — Touching  election,  out  of  which 
thou  itarest  thou  art  excluded.  Why,  coming  sin- 
iit-T,  even  the  text  itself  affordeth  thee  help  against 
this  doubt,  and  that  by  a  double  argument. 

(I.)  That  coming  to  Christ  is  by  virtue  of  the 
gift,  promise,  and  drawing  of  tlie  Father ;  but  thou 
art  a-coming;  therefore  God  hath  given  thee,  pro- 
mised thee,  and  is  drawing  thco  to  Jesus  Christ. 
Coming  sinner,  hold  to  this  ;  and  when  Satan  be- 
giiuicth  to  roar  again,  answer,  But  I  feel  my  heart 
nioying  after  Jesus  Christ  ;  but  that  would  not  be, 
if  it  were  not  given  by  promise,  and  drawuig  to 
Cln-ist  by  the  power  of  the  Father. 

(2.)  Jesus  Christ  liath  promised,  'That  him  that 
oometh  to  him  lie  will  in  no  wise  cast  out.'  And 
if  he  liatli  said  it,  will  he  not  make  it  good,  I  mean 


even  thy  salvation  ?  For,  as  I  have  said  already, 
not  to  cast  out,  is  to  receive  and  admit  to  the  bene- 
fit of  salvation.  If  then  the  Father  hath  given  thee, 
as  is  manifest  by  thy  coming  ;  and  if  Christ  will 
receive  thee,  thou  coming  soul,  as  it  is  plain  he 
will,  because  he  hath  said,  '  He  will  in  no  wise  cast 
out  ;'  then  be  confident,  and  let  those  conclusions, 
that  as  naturally  flow  from  the  text  as  liglit  from 
the  sun,  or  water  from  the  fountain,  stay  thee. 

If  Satan  therefore  objecteth.  But  thou  art  not 
elected  ;  answer,  But  I  am  coming,  Satan,  I  am 
coming  ;  and  that  I  could  not  be,  but  that  the 
Father  draws  me;  and  I  am  coming  to  such  a  Lord 
Jesus,  as  will  in  no  wise  cast  me  out.  Further, 
Satan,  were  I  not  elect,  the  Father  would  not  draw 
me,  nor  would  the  Son  so  graciously  open  his  bosom 
to  me.  I  am  persuaded,  that  not  one  of  the  non- 
elect  shall  ever  be  able  to  say,  no,  not  in  the  day 
of  judgment,  I  did  sincerely  come  to  Jesus  Christ. 
Come  they  may,  feignedly,  as  Judas  and  Simon 
]\Iagus  did  ;  but  that  is  not  our  question.  There- 
fore, 0  tliou  honest-hearted  coming  sinner,  be  not 
afraid,  but  come. 

2.  {Of  the  sin  against  the  Holy  Ghost.] — As  to 
the  second  part  of  the  objection,  about  sinning  the 
sin  against  the  Holy  Ghost,  the  same  argument 
overthrows  that  also.     But  I  will  argue  thus : 

(1.)  Coming  to  Christ  is  by  virtue  of  a  special 
gift  of  the  Father  ;  but  the  Father  giveth  no  such 
gift  to  them  that  have  sinned  tliat  sin  ;  therefore 
thou  that  art  coming  hast  not  committed  that  sin. 
That  the  Father  giveth  no  such  gift  to  them  that 
have  sinned  that  sin  is  evident — (a.)  Because  such 
have  sinned  themselves  out  of  God's  favour ;  'They 
shall  never  have  forgiveness.'  Mat.  xu.  32.  But  it  is 
a  special  favour  of  God  to  give  imto  a  man,  to  come 
to  Jesus  Christ  ;  because  thereby  he  obtaineth  for- 
giveness. Therefore  he  that  cometh  hath  not  sinned 
that  sin.  (b.)  They  that  have  sinned  the  sin  against 
the  Holy  Ghost,  have  sinned  themselves  out  of  an 
interest  in  tlie  sacrifice  of  Christ's  body  and  blood  ; 
'  There  remaineth  [for  such]  no  more  sacrifice  for 
sins.'  He.  X.  20.  But  God  giveth  not  grace  to  any  of 
them  to  come  to  Christ,  that  have  no  share  in  the 
sacrifice  of  his  body  and  blood.  Therefore,  thou 
that  art  coming  to  him,  hast  not  sinned  that  sin. 

(2.)  Coming  to  Christ  is  by  the  special  drawing 
of  the  Father  ;  '  No  man  can  come  to  me  except 
the  Father  which  hath  sent  me  draw  him.'  Jn.  vi.  44. 
But  the  Father  draweth  not  him  to  Clirist,  for  whom 
he  hath  not  allotted  forgiveness  by  his  blood  ;  there- 
fore they  that  are  coming  to  Jesus  Christ  have  not 
committed  that  sin,  because  he  hath  allotted  them 
forgiveness  by  his  blood.  That  the  Father  cannot 
draw  them  to  Jesus  Christ,  for  whom  he  hath  not 
allotted  forgiveness  of  sins,  is  manifest  to  sense :  for 
that  would  be  a  plain  mockery,  a  flam,*  neither 

*  '  A  flam ,'  a  fable,  an  imposition. 


COJTE   AND   WELCOi\IE   TO   JESUS   CHRIST. 


285 


liecoming  his  wisdom,  justice,  holiness,  nor  good- 
ness. 

(3.)  Coming  to  Jesus  Christ  laj's  a  man  under 
the  promise  of  forgiveness  and  salvation.  But  it 
is  impossible  that  he  that  hath  sinned  that  sin 
should  ever  he  put  under  a  promise  of  these. 
Therefore,  he  that  hath  sinned  that  sin  can  never 
have  heart  to  come  to  Jesus  Christ. 

(4.)  Coming  to  Jesus  Christ  lays  a  man  under 
his  intercession.  '  For  he  ever  liveth  to  make 
intercession  for  them  that  come. '  He.  vU.  25.  There- 
fore, he  that  is  coming  to  Jesus  Christ  cannot  have 
sinned  that  sin.  Christ  has  forbidden  his  people 
to  pray  for  them  that  have  sinned  that  sin  ;  and, 
therefore,  will  not  pray  for  them  himself;  but  he 
prays  for  them  that  come. 

(5.)  lie  that  hath  sinned  that  sin,  Christ  is  to 
him  of  no  more  worth  than  is  a  man  that  is  dead ; 
*  For  he  hath  crucified  to  himself  the  Son  of  God;' 
3'ea,  and  hath  also  coimted  his  precious  blood  as 
the  blood  of  an  imholy  thing.  lie.  vi.,  x.  Now,  he  that 
hath  this  low  esteem  of  Christ  will  never  come  to 
him  for  life ;  but  the  coming  man  has  an  high 
esteem  of  his  person,  blood,  and  merits.  There- 
fore, he  that  is  coming  has  not  committed  that  sin. 

(6.)  If  he  that  has  sinned  this  sin  might  yet 
come  to  Jesus  Christ,  then  must  the  truth  of  God 
be  overthrown ;  which  saith  in  one  place,  '  He  hath 
never  forgiveness;'  and  in  another,  'I  will  in  no 
wise  cast  him  out.'  Therefore,  that  he  may  never 
have  forgiveness,  he  shall  never  have  heart  to  come 
to  Jesus  Christ.  It  is  impossible  that  such  an 
one  should  be  renewed,  either  to  or  by  repent- 
ance. He.  vi.  Wherefore,  never  trouble  thy  head 
nor  heart  about  this  matter ;  he  that  cometh  to 
Jesus  Christ  cannot  have  sinned  against  the  Holy 
Ghost. 

Skdh,  Thy  fears  that  Chi-ist  will  not  receive 
thee  may  arise  from  thive  own  folly,  in  inventing, 
yea,  in  thy  chalking  out  to  God,  a  way  to  bring  thee 
home  to  Jesus  Christ.  Some  souls  that  are  coming 
to  Jesus  Christ  are  great  tormentors  of  themselves 
upon  this  account ;  they  conclude,  that  if  their 
coming  to  Jesus  Christ  is  right,  they  must  needs 
be  brought  home  thus  and  thus. 

As  to  instance:  1.  Says  one,  If  God  be  bring- 
ing of  me  to  Jesus  Christ,  then  will  he  load  me 
with  the  guilt  of  sin  till  he  mahes  me  roar  again. 
2.  If  God  be  indeed  a-bringing  me  home  to  Jesus 
Christ,  then  must  I  be  assaulted  with  drcadl'ul 
temptations  of  the  devil.  3.  If  God  be  indeed 
.a-bringing  me  to  Jesus  Christ,  then,  even  when  I 
come  at  him,  I  shall  have  wonderful  revelations  of 
him. 

This  is  the  way  that  some  sinners  appoint  for 
God;  but,  perhaps,  he  will  not  walk  therein;  yet 
will  he  bring  them  to  Jesus  Christ.  Eut  now, 
because  they  come  not  the  way  of  their  own  chalk- 
ing out,  therefore  they  are  at  a  loss.     They  look 


for  heavy  load  and  burden  ;  but,  perhaps,  God 
gives  them  a  sight  of  their  lost  condition,  and 
addeth  not  that  heavy  weight  and  burden.  They 
look  for  fearful  temptations  of  Satan ;  but  God 
sees  that  yet  they  are  not  fit  for  them,  nor  is  the 
time  come  that  he  should  be  honoured  by  them  in 
such  a  condition.  They  look  for  great  and  glori- 
ous revelations  of  Christ,  grace,  and  mercy ;  but, 
perhaps,  God  only  takes  the  yoke  from  off  their 
jaws,  and  lays  meat  before  them.  And  now  again 
they  are  at  a  loss,  yet  a-coming  to  Jesus  Christ ; 
'I  drew  them,'  saith  God,  'with  cords  of  a  man, 
with  bands  of  love  -  I  took  the  yoke  from  off  their 
jaws,  and  laid  meat  unto  them.'  Ho.  xi.  4. 

Now,  I  say.  If  God  brings  thee  to  Christ,  and 
not  by  tlie  way  that  thou  hast  appointed,  then  thou 
art  at  a  loss ;  and  for  thy  being  at  a  loss,  thou 
mayest  thank  thyself.  God  hath  more  ways  than 
thou  knowest  of  to  bring  a  sinner  to  Jesus  Christ ; 
but  he  will  not  give  thee  beforehand  an  account  by 
which  of  them  he  will  bring  thee  to  Christ,  is.  x\.  13. 
Job  xxsiii.  13.  Sometimes  he  hath  his  ways  in  the 
whirlwind ;  but  sometimes  the  Lord  is  not  there. 
Na.  i.  3.  1  Ki.  xix.  11.  If  God  will  deal  more  gently 
with  thee  than  with  others  of  his  children,  grudge 
not  at  it ;  refuse  not  the  waters  that  go  softly, 
lest  he  bring  upon  thee  the  waters  of  the  rivers, 
strong  and  many,  even  these  two  smoking  fire- 
brand, the  devil  and  guilt  of  sin.  is  viii.  6,  7.  .lie 
saith  to  Peter,  '  Follow  me.'  And  what  tliunder 
did  Zaccheus  hear  or  see  ?  Zaccheus,  '  Come 
down,'  said  Christ;  'and  he  came  down,'  says 
Luke,  'and  received  liim  joyfully.' 

But  had  Peter  or  Zaccheus  made  the  objection 
that  thou  hast  made,  and  directed  the  Spirit  of 
the  Lord  as  thou  hast  done,  they  might  have  looked 
long  enough  before  they  had  found  themselves 
coming  to  Jesus  Christ.  Besides,  I  will  tell  thee, 
that  the  greatness  of  sense  of  sin,  the  hideous 
roaring  of  the  devil,  yea,  and  abundance  of  revela- 
tions, will  not  prove  that  God  is  bringing  thy  soul 
to  Jesus  Christ;  as  Balaam,  Cain,  Judas,  and 
others,  can  witness. 

Further,  consider  that  what  thou  hast  not  of 
these  things  here,  thou  mayest  have  another  time, 
and  that  to  thy  distraction.  Wherefore,  instead 
of  being  discontent,  because  thou  art  not  in  the 
fire,  because  thou  hearest  not  the  sound  of  the 
trumpet  and  alarm  of  war,  '  Pray  that  thou  enter 
not  into  temptation;'  yea,  come  boldly  to  the 
throne  of  grace,  and  obtain  mercy,  and  find  grace 
to  help   in  that   time   of  need.    Vs.  L\.«viii.  lo.  -M.it. 

jcxvi.  41.   He.iv.  16. 

Poor  creature !  thou  criest,  if  I  were  tempted,  I 
could  come  faster  and  with  more  confidence  to 
Christ.  Thou  sayest  thou  knowest  not  what. 
What  says  Job?  '  Withdraw  thine  hand  far  from 
me :  and  let  not  thy  dread  make  ine  afraid.  Then 
call  thou,  and  1  will  answer :  or  let  me  speak,  and 


2SR 


COME   AND   AYELCOME   TO   JESUS   CHRIST. 


answer  tliou  me.' Job  xiii.  21,  22.  It  is  not  the  over- I  hard -hearted,  and  incliiiuig  to  neglect  spiritual 
heavy  load  of  sin,  but  the  discovery  of  mercy ;  not  duties,  &c.  Besides,  lie  now  finds  in  himself  in- 
thc  roarin'^'  of  the  devil,  but  the  drawing  of  the  '  clinations  to  unbelief,  atheism,  blasphemy,  and  the 
Father,  that  makes  a  man  come  to  Jesus  Christ ;  I 


myself  know  all  these  things. 

True,  sometimes,  yea,  most  an  end,*  they  that 
come  to  Jesus  Christ  come  the  way  that  thou  de- 
sirost;  the  loading,  tempted  way;  but  the  Lord  also 
leads  some  by  the  waters  of  comfort.  If  I  was  to 
choose  when  to  go  a  long  journey,  to  wit,  whether 
I  would  go  it  in  the  dead  of  winter  or  in  the  pleasant 


like ;  now  he  finds  he  cannot  tremble  at  God's 
Word,  his  judgment,  nor  at  the  apprehension  of 
hell  fire ;  neither  can  he,  as  he  thinketh,  be  sorry 
for  these  things.  Now,  this  is  a  sad  dispensation. 
The  man  under  the  sixth  head  complaineth  for 
want  of  temptations,  but  thou  hast  enough  of  them  ; 
art  thou  glad  of  them,  tempted,  coming  sinner  ? 
Tliey  that  never  were   exercised  with  them   may 


spring,  though,  if  it  was  a  very  profitable  journey,  !  think  it  a  fine  thing  to  be  within  the  range,  but  he 
as  that  of  coming  to  Christ  is,  I  would  choose  to  "  '  "  ' 
go  it  through  fire  and  water  before  I  would  choose 
lose  the  benefit.  But,  I  say,  if  I  might  choose  the 
time,  I  would  choose  to  go  it  in  the  pleasant  spring, 
because  the  way  Avould  be  more  delightsome,  the 
days  longer  and  warmer,  the  nights  shorter  and 
not  so  cold.  And  it  is  observable,  that  that  very 
argument  that  thou  usest  to  weaken  thy  strength 
in  the  way,  that  very  argument  Christ  Jesus  useth 
to  encourage  his  beloved  to  come  to  him :  '  Rise 
up,' saith  he,  'my  love,  my  fair  one,  and  come 
away.'  Why?  '  For  lo,  the  winter  is  past,  the 
rain  is  over  and  gone  ;  the  flowers  appear  on  the 
earth,  the  time  of  the  singing  of  birds  is  come,  and 
the  voice  of  the  turtle  is  heai-d  in  our  land  ;  the 
fig-tree  putteth  forth  her  green  figs,  and  the  vines 
with  the  tender  grape  give  a  good  smell.  Arise, 
my  love,  my  fair  one,  and  come  away.'  Ca.  ii.  10-13. 
Trouble  not   thyself,   coming  sinner.      If  thou 

seest  thy  lost  condition  by  original  and  actual  sin; 

if  thou  seest  thy  need  of  the  spotless  righteousness 

of  Jesus  Christ ;  if  thou  art  willing  to  be  found  in 

him,  and  to  take  up  thy  cross  and  follow  him  ;  then 

pray  for  a  fair  wind  and  good  weather,  and  come 

away.     Stick  no  longer  in  a  muse  and  doubt  about 

things,  but  come  away  to  Jesus  Christ.     Do  it,  I 

say,  lest  thou  tempt  God  to  lay  the  sorrows  of  a 

travailing  woman  upon  thee.     Thy  folly  in   this 

thing  may  make  hira  do  it.     Mind  what  follows : 

'  The  sorrows  of  a  travailing  woman  shall  come 

upon  him.'     Why  ?     '  He  is  an  unwise  son  ;  for 

lie  should  not  stay  long  in  iliejAace  of  the  breaking 

forth  of  children.'  iio.  xUi.  13. 

Seventh,  Thy  fears  that  Christ  will  not  receive 

thee  may  arise  from  those  decays  that  thou  fndest 

in  thy  soul,  even  uhile  tlimv  art  coming  to  him. 

Some,  even  as  they  are  coming  to  Jesus  Christ,  do 

find  themselves  grow  worse  and  worse ;  and  this 

is  indeed  a  sore  trial  to  the  poor  coming  sinner. 

[Fears  that  we  do  not  run  fast  enough.] 

To  explain  myself.  There  is  such  an  one  a  com- 
ing to  Jesus  Christ  who,  when  at  first  he  began  to 
look  out  after  him,  was  sensible,  atfectionate,  and 
broken  in  spirit ;  but  now  is  grown  dark,  senseless, 


'  3Io»t  an  end;'  coutinually,  perpetually. 


that  is  there  is  ready  to  sweat  blood  for  sorrow  of 
heart,  and  to  howl  for  vexation  of  spirit !  This 
man  is  in  the  wilderness  among  wild  beasts. 
Here  he  sees  a  bear,  there  a  lion,  yonder  a  leo- 
pard, a  wolf,  a  dragon ;  devils  of  all  sorts,  doubts 
of  all  sorts,  fears  of  all  sorts,  haunt  and  molest 
,his  soul.  Here  he  sees  smoke,  yea,  feels  fire  and 
brimstone,  scattered  upon  his  secret  places.  He 
hears  the  sound  of  an  horrible  tempest.  0  !  my 
friends,  even  the  Lord  Jesus,  that  knew  all  things, 
even  he  saw  no  pleasure  in  temptations,  nor  did  he 
desire  to  be  with  them;  wherefore,  one  text  saith, 
'  he  was  led,'  and  another,  '  he  was  driven,'  of  the 
Spirit  into   the  wilderness,  to   be  tempted  of  the 

devil.  Mat.  iv.  1.   Mar.  i.  12. 

But  to  return.  Thus  it  liappeneth  sometimes 
to  them  that  are  coming  to  Jesus  Christ.  A  sad 
hap  indeed  I  One  would  think  that  he  that  is 
flying  from  wrath  to  come  has  little  need  of  such 
clogs  as  these.  And  yet  so  it  is,  and  woful  ex- 
perience proves  it.  The  church  of  old  complained 
that  her  enemies  overtook  her  between  the  straits  ; 
just  between  hope  and  fear,  heaven  and  hell.  La.  L 
This  man  feeleth  the  infirmity  of  his  flesh,  ho 
findeth  a  proneness  in  himself  to  be  desperate. 
Now,  he  chides  with  God,  flings  and  tumbles  like 
a  wild  bull  in  a  net,  and  still  the  guilt  of  all  re- 
turns upon  himself,  to  the  crushing  of  him  to 
pieces.  Yet  he  feeleth  his  heart  so  hard,  that  he 
can  find,  as  he  thinks,  no  kind  falling  under  any 
of  his  miscarriages.  Now,  he  is  a  lump  of  con- 
fusion in  his  own  eyes,  whose  spirit  and  actions 
are  without  order. 

Temptations  serve  the  Christian  as  the  shep- 
herd's dog  serveth  the  silly  sheep  ;  that  is,  coming 
behind  the  flock,  he  runs  upon  it,  pulls  it  down, 
worries  it,  wounds  it,  and  grievously  bedabbleth  it 
with  dirt  and  wet,  in  the  lowest  places  of  the  fur- 
rows of  the  field,  and  not  leaving  it  until  it  is  half 
dead,  nor  then  neither,  except  God  rebuke. 

Here  is  now  room  for  fears  of  being  cast  away. 
Now  I  sec  I  am  lost,  says  the  sinner.  This  is 
not  coming  to  Jesus  Christ,  says  the  sinner;  such 
a  desperate,  hard,  and  wretched  heart  as  mine  is, 
cannot  be  a  gracious  one,  saith  the  sinner.  And 
bid  such  an  one  be  better,  he  says,  I  cannot;  no, 
I  cauuct. 


CO]\rE   AND   WELCOME   TO  JESUS   CHRIST. 


2S7 


[TT7i?/  temptations  assail  God's 2oeo2?le.] 

Quest.  But  what  -will  you  say  to  a  soul  in  this 
condition  ? 

Answ.  I  Avill  say,  That  temptations  liave  at- 
tended the  best  of  God's  people.  I  will  say,  Tliat 
temptations  come  to  do  ns  good ;  and  1  will  say 
also.  That  there  is  a  difference  betwixt  growing 
worse  and  worse,  and  thy  seeing  mere  clearly  how 
bad  thou  art. 

There  is  a  man  of  an  ill-favoured  countenance, 
who  hath  too  high  a  conceit  of  his  beauty  ;  and, 
wanting  the  benefit  of  a  glass,  he  still  stands  in 
his  own  conceit ;  at  last  a  limner  is  sent  unto 
him,  who  drawetli  his  ill-favoured  face  to  the  life ; 
now  looking  thereon,  he  begins  to  be  convinced 
that  he  is  not  half  so  handsome  as  he  thought  he 
was.  Coming  sinner,  thy  temptations  are  these 
painters  ;  they  have  drawn  out  thy  ill-favoured 
heart  to  the  life,  and  have  set  it  before  thine  eyes, 
and  now  thou  seest  how  ill-favoured  thou  art. 
Hezekiah  was  a  good  man,  yet  when  he  lay  sick, 
for  aught  I  know,  he  had  somewhat  too  good  an 
opinion  of  his  heart ;  and  for  aught  I  know  also, 
the  Lord  might,  upon  his  recovery,  leave  him  to 
a  temptation,  that  he  might  better  know  all  that 
was  in  his  heart.     Compare  is.  xsxvUi.  1-3,  with  2  ch. 

xxxii.  31. 

Alas  !  Ave  are  sinful  out  of  measure,  but  see  it 
not  to  the  full,  until  an  hour  of  temptation  comes. 
But  when  it  comes,  it  doth  as  the  painter  doth, 
draweth  out  our  heart  to  the  life :  yet  the  sight  of 
what  Me  are  should  not  keep  us  from  coming  to 
Jesus  Christ.  There  are  two  ways  by  which  God 
lets  a  man  into  a  sight  of  the  naughtiness  of  his 
heart ;  one  is,  by  tlie  light  of  the  Word  and  Spirit 
of  God ;  and  the  other  is,  by  the  temptations  of 
the  devil.  But,  by  the  first,  we  see  our  naughti- 
ness one  way ;  and,  by  the  second,  another.  By 
the  light  of  the  Word  and  Spirit  of  God,  thou  hast 
a  sight  of  thy  naughtiness ;  and  by  the  light  of 
the  sun,  thou  hast  a  sight  of  the  spots  and  defile- 
ments that  are  in  thy  house  or  raiment.  Which 
light  gives  thee  to  see  a  necessity  of  cleansing, 
but  maketh  not  the  blemishes  to  spread  more 
abominably.  But  when  Satan  comes,  when  he 
tempts,  he  puts  life  and  rage  into  our  sins,  and 
turns  them,  as  it  Avere,  into  so  many  devils  within 
us.  Now,  like  prisoners,  they  attempt  to  break 
through  the  prison  of  our  body  ;  they  will  attempt 
to  get  out  at  our  eyes,  mouth,  ears,  any  ways,  to 
the  scandal  of  the  gospel,  and  reproach  of  religion, 
to  the  darkening  of  our  evidences,  and  damning 
of  our  souls. 

But  I  shall  say,  as  I  said  before,  this  hath  oft- 
times  been  the  lot  of  God's  people.  And,  '  There 
hatli  no  temptation  overtaken  you  but  such  as  is 
common  to  man ;  but  God  is  faitliful,  who  will  not 
suffer  you  to  be  tempted  above  that  ye  are  able.' 


1  Co.  X.  13.  See  the  Book  of  Job,  the  Book  of 
Psalms,  and  that  of  the  Lamentations.  And 
remember  further,  that  Christ  himself  was  tempted 
to  blaspheme,  to  worship  the  devil,  and  to  murder 
himself,  Mat.  iv. ;  Lu.  iv. ;  temptations  worse  tliau 
Avhich  thou  canst  hardly  be  overtaken  with.  But 
he  was  sinless,  that  is  true.  And  he  is  tliy  Sa- 
viour, and  tliat  is  as  true  !  Yea,  it  is  as  true 
also,  that  by  his  being  tempted,  he  became  the 
conqueror  of  the  temi)ter,  and  a  succourer  of  those 
that  are  tempted.    Coi.  u.  u,  15.    lie.  ii.  15;  iv.  1.5,  is. 

Qnest.  But  what  should  be  the  reason  that  some 
that  are  coming  to  Clirist  should  bo  so  lamentably 
cast  down  and  buffeted  with  temptations  ? 

Answ.  It  may  be  for  several  causes. 

1.  Some  that  are  coming  to  Christ  cannot  bo 
persuaded,  until  the  temptation  comes,  that  they 
are  so  vile  as  the  Scripture  saith  they  are.  True, 
they  see  so  much  of  their  wretchedness  as  to  drive 
them  to  Christ.  But  there  is  an  over  and  above 
of  Avickedness  Avhich  they  see  not.  Peter  little 
thought  that  he  had  had  cursing,  and  swearing, 
and  lying,  and  an  inclination  in  his  heart  to  deny 
his  Master,  before  the  temptation  came;  but  AA'lien 
that  indeed  came  upon  him,  then  he  found  it  there 

to  his  SOrrOAV.    Jn.  xUi.  36-38.    Mar.  xiv.  3G-40,  CS-72. 

2.  Some  that  are  coming  to  Jesus  Christ  are 
too  much  affected  Avith  their  own  graces,  and  too 
little  taken  Avith  Christ's  person ;  Avherefore  God, 
to  take  them  off  from  doting  upon  their  own  jewels, 
and  that  they  might  look  more  to  the  person,  un- 
dertaking, and  merits  of  his  Son,  plunges  them 
into  the  ditch  by  temptations.  And  this  I  take  to 
be  the  meaning  of  Job,  '  If  I  Avash  myself,'  said 
he,  '  Avith  snow-water,  and  make  my  hands  never 
so  clean,  yet  shalt  thou  plunge  me  in  the  ditch, 
and  mine  own  clothes  shall  abhor  me.'  Job  ii.  30. 
Job  had  been  a  little  too  much  tampering  with  his 
OAvn  graces,  and  setting  his  excellencies  a  little 
too  high;  as  these  texts  make  manifest:  Job  xsxiii. 

8—13 ;  xxxiv.  5—10  ;   xxxv.  2,  3 ;   xxxviii.  1,  2 ;   xl.  1—5  ;   xlii.  3— S. 

But  by  that  the  temptations  Avere  ended,  you  find 
him  better  taught. 

Yea,  God  doth  ofttimes,  even  for  this  thing,  as 
it  Avere,  take  our  graces  from  us,  and  so  leave  us 
almost  quite  to  ourselves  and  to  the  tempter,  that 
Ave  may  learn  not  to  love  the  picture  more  than 
the  person  of  his  Son.  See  how  he  dealt  Avith  them 
in  the  IGth  of  Ezekiel,  and  the  2d  of  Ilosea. 

3.  Perhaps  thou  hast  been  given  too  niueli  to 
judge  thy  brother,  to  condemn  thy  brother,  be- 
cause a  poor  temjited  man.  And  God,  to  bring 
down  the  pride  of  thy  heart,  letteth  the  tempter 
loose  upon  thee,  that  thou  also  mayst  feel  tliyself 
Avcak.  For  '  pride  goeth  before  destruction,  and 
an  haughty  spirit  before  a  fall.'  rr.  xvi.  is. 

4.  It  may  be  thou  hast  dealt  a  httle  too  roughly 
Avith  those  tliat  God  hath  this  way  ivouiulcd,  not 
considering  thyself,    lest  thou    also    (jc  tempted. 


28« 


COME  AND   WELCOME   TO  JESUS   CHRIST. 


And  therefore  God  hath  suffered  it  to  come  unto 
thee.  Oa.  ri.  I. 

5.  It  may  he  thou  wast  given  to  slumber  and 
sleep,  and  therefore  these  temptations  were  sent 
to  awake  thee.  You  know  that  Peter's  tempta- 
tion came  upon  him  after  his  sleeping  ;  then, 
instead  of  watching  and  praying,  then  he  denied, 
and  denied,  and  denied  liis  Master.  Mat.  xx\i. 

6.  It  ma}'  be  thou  hast  presumed  too  far,  and 
stood  too  much  in  thine  own  strength,  and  therefore 
is  a  time  of  temptation  come  upon  thee.  This  was 
also  one  cause  why  it  came  upon  Peter — Though 
all  men  forsake  thee,  yet  will  not  I.  Ah  !  that 
is  the  way  to  be  tempted  indeed.  Jn.  xOi.  36—38. 

7.  It  maybe  God  intends  to  make  thee  wise,  to 
speak  a  word  in  season  to  others  that  are  afflicted; 
and  therefore  he  suftereth  thee  to  be  tenipted. 
Christ  was  tempted  that  he  might  be  able  to  suc- 
cour them  that  are  tempted.  He.  u.  is. 

8.  It  may  be  Satan  hath  dared  God  to  suifer 
him  to  tempt  thee ;  promising  himself,  that  if  he 
will  but  let  him  do  it,  thou  wilt  curse  him  to  his 
face.  Thus  he  obtained  leave  against  Job;  where- 
fore take  heed,  tempted  soul,  lest  thou  j^rovest  the 
devil's  sayings  true.  Job  i.  ii. 

9.  It  may  be  thy  graces  must  be  tried  in  the 
fire,  that  that  rust  that  cleaveth  to  them  may  be 
taken  away,  and  themselves  proved,  both  before 
angels  and  devils,  to  be  far  better  than  of  gold 
that  perisheth  ;  it  may  be  also,  that  thy  graces  are 
to  receive  special  praises,  and  honour,  and  glory,  at 
the  coming  of  the  Lord  Jesus  to  judgment,  for  all 
the  exploits  that  thou  hast  acted  by  them  against 
hell,  and  its  infernal  crew,  in  the  day  of  thy  temp- 
tation. 1  Pe.  i.  6,  7. 

10.  It  may  be  God  would  have  others  learn  by 
thy  sighs,  groans,  and  complaints,  under  tempta-  ' 
tion,  to  beware  of  those  sins  for  the  sake  of  which  i 
thou  art  at  present  delivered  to  the  tormentors. 

But  to  conclude  this,  put  the  worst  to  the  worst  ' 
— and  then  things  will  be  bad  enough — suppose  j 
that  thou  art  to  this  dtiy  without  the  grace  of  I 
God,  yet  thou  art  but  a  miserable  creature,  a  sin-  | 
ner,  that  hath  need  of  a  blessed  Saviour;  and  the 
text  presents  thee  with  one  as  good  and  kind  as  i 
heart  can  wish  ;  who  also  for  thy  encouragement 
saith,  '  And  him  that  cometh  to  me  I  will  in  no  i 
wioe  cast  out.' 

[Application  of  Observation  Second.] 

To  come,  tlierefore,  to  a  word  of  ajyplication.  Is 
it  so,  that  they  that  are  coming  to  Jesus  Christ  are 
ofttimcs  heartily  afraid  that  Josus  Christ  will  not 
receive  them  ?    Then  this  teacheth  us  these  things— 

1.  That  faith  and  doubting  may  at  the  same 
time  have  their  residence  in  the  same  soul.  '  0 
thou  of  little  faith,  wherefore  didst  thou  doubt  ? ' 
Uat.  xiv.  31.  lie  saith  not,  0  thou  of  no  faith  ! 
but,   0  thou  of  little  faith!    because  ho    had   a 


little  faith  in  the  midst  of  his  many  doubts.  The 
same  is  true  even  of  many  that  are  coming  to 
Jesus  Christ.  They  come,  and  fear  they  come 
not,  and  doubt  they  come  not.  When  they  look 
upon  the  pi-omise,  or  a  word  of  encouragement  by 
faith,  then  they  come ;  but  when  they  look  upon 
themselves,  or  the  difficulties  that  lie  before  them, 
then  they  doubt.  'Bid  me  come,'  said  Peter; 
'  Come,'  said  Christ.  So  he  went  down  out  of 
the  ship  to  go  to  Jesus,  but  his  hap  was  to  go  to 
him  upon  the  water ;  there  was  the  trial.  So  it 
is  with  the  poor  desiring  soul.  Bid  me  come, 
says  the  sinner ;  Come,  says  Christ,  and  I  will  in 
no  wise  cast  thee  out.  So  he  comes,  but  his  hap 
is  to  come  upon  the  water,  upon  drowning  diffi- 
culties ;  if,  therefore,  the  wind  of  temptations  blow, 
the  waves  of  doubts  and  fears  will  presently  arise, 
and  this  coming  sinner  wiU  begin  to  sink,  if  he 
has  but  little  faith.  But  you  shall  find  here  in 
Peter's  Uttle  faith,  a  twofold  act;  to  wit,  coming 
and  crying.  Little  faith  cannot  come  all  the  way 
without  crying.  So  long  as  its  holy  boldness  lasts, 
so  long  it  can  come  with  peace ;  but  when  it  is  so, 
it  can  come  no  further,  it  will  go  the  rest  of  the 
way  with  crying.  Peter  went  as  far  as  his  little 
faith  would  carry  him :  he  also  cried  as  far  as  his 
little  faith  would  help,  '  Lord,  save  me,  I  perish!' 
And  so  with  coming  and  crying  he  was  kept  from 
sinking,  though  he  had  but  a  little  faith,  'Jesus 
stretched  forth  his  hand,  and  caught  him,  and 
said  unto  him,  0  thuu  of  little  faith,  wherefore 
didst  thou  doubt  ?' 

2.  Is  it  so,  that  they  that  are  coming  to  Jesus 
Christ  are  ofttimes  heartily  afraid  that  Jesus 
Christ  will  not  receive  them  ?  Then  this  shows 
us  a  reason  of  that  dejection,  and  those  castings 
down,  that  very  often  we  perceive  to  be  in  them 
that  are  coming  to  Jesus  Christ.  Why,  it  is  be- 
cause they  are  afraid  that  Jesus  Christ  will  not 
receive  them.  The  poor  world  they  mock  us, 
because  we  are  a  dejected  people  ;  I  mean,  because 
we  are  sometimes  so :  but  they  do  not  know  the 
cause  of  our  dejection.  Could  we  be  persuaded, 
even  then,  when  we  are  dejected,  that  Jesus  Christ 
would  indeed  receive  us,  it  would  make  us  fiy  over 
their  heads,  and  would  put  more  gladness  into  our 
hearts  than  in  the  time  in  which  their  corn,  wine, 
and  oil  increases.  Fs.  iv.  G,  7.     But, 

3.  It  is  so.  That  they  that  arc  coming  to  Jesus 
Christ  are  ofttimes  heartily  afraid  that  he  will  not 
receive  them.  Then  this  shows  that  they  that  are 
coming  to  Jesus  Christ  are  an  awakened,  sensible, 
considering  people.  For  fear  cometh  from  sense, 
and  consideration  of  things.  They  are  sensible 
of  sin,  sensible  of  the  curse  due  thereto  ;  they  are 
also  sensible  of  the  glorious  majesty  of  God,  and  of 
what  a  blessed,  blessed  thing  it  is  to  be  received  of 
Jesus  Christ.  The  glory  of  heaven,  and  the  evil  of 
sin,  these  things  they  consider,  and  are  sensible  of. 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


289 


'\Vlien  I  remember,  I  am  afraid.'     •  When  I  con- 
Bider,  I  am  afraid.'  Job  xxi  G;  xxiii.  15. 

•These  things  dash  their  spirits,  being  awake 
and  sensible.  Were  they  dead,  like  other  men, 
they  would  not  be  afflicted  with  fear  as  they  are. 
For  dead  men  fear  not,  feel  not,  care  not,  but  tlie 
living  and  sensible  man,  he  it  is  that  is  ofttimes 
heartily  afraid  that  Jesus  Christ  will  not  receive 
])im.  I  say,  the  dead  and  senseless  are  not  dis- 
tressed. They  presume ;  they  are  groundlessly 
confident.  Wlio  so  bold  as  blind  Bayard  ?  These 
indeed  should  fear  and  be  afraid,  because  tliey  are 
not  coming  to  Jesus  Christ.  0 !  the  hell,  the  fire, 
the  pit,  the  wrath  of  God,  and  torment  of  hell, 
that  are  prepared  for  poor  neglecting  sinners  ! 
*  How  shall  we  escape  if  we  neglect  so  great 
salvation  ? '  lie.  ii.  3.  But  they  want  sense  of  things, 
and  so  cannot  fear, 

4.  Is  it  so,  that  they  that  are  coming  to  Jesus 
Christ  are  ofttimes  heartily  afraid  that  he  will 
not  receive  them  ?  Then  this  should  teach  old 
Christians  to  pity  and  pray  for  young  comers. 
You  know  the  heart  of  a  stranger ;  for  you  your- 
selves were  strangers  in  the  land  of  Egypt.  You 
know  the  fears,  and  doubts,  and  terrors,  that  take 
hold  of  them ;  for  that  they  sometimes  took  hold 
of  you.  Wherefore  pity  them,  pray  for  them,  en- 
courage them ;  they  need  all  this :  guilt  hath 
overtaken  them,  fears  of  the  wrath  of  God  hath 
overtaken  them.  Perhaps  they  are  within  the 
sight  of  hell-fire ;  and  the  fear  of  going  thither  is 
burning  hot  within  their  hearts.  You  may  know, 
how  strangely  Satan  is  suggesting  his  devilish 
doubts  unto  them,  if  possible  he  may  sink  and 
drown  them  with  the  multitude  and  weight  of  them. 
Old  Christians,  mend  up  the  path  for  them,  take 
the  stumbling-blocks  out  of  the  way ;  lest  that 
which  is  feeble  and  weak  be  turned  aside,  but  let 
it  rather  be  healed.  lie.  xiL 

[CHRIST    WOULD     HAVE     COMERS     NOT     ONCE     THINK 
THAT    HE    WILL    CAST    THEM    OUT.] 

Observation  Third. — -I  come  now  to  the  next 
observation,  and  shall  speak  a  little  to  that ;  to  wit, 
Tfuxt  Jesus  Clirlst  would  not  have  titem,  that  in  truth 
are  coming  to  him,  once  think  tliat  he  mil  cast  them 
out. 

The  text  is  full  of  this :  for  he  saith,  '  And  him 
that  cometh  to  me  I  will  in  no  wise  cast  out.' 
Now,  if  he  saith,  I  will  not,  he  would  not  have  us 
think  he  will.  This  is  yet  further  manifest  by 
these  considerations. 

First,  Christ  Jesus  did  forbid  even  them  that  as 
yet  were  not  coming  to  him,  once  to  think  him 
such  an  one.  'Do  not  think,'  said  he,  'that  I 
will  accuse  you  to  the  Father.'  Jn.  v.  45. 

These,  as  I  said,  were  such,  that  as  yet  were 
not  cominjr  to  him.     For  he  saith  of  them  a  little 

o 
VOL.  I. 


before,  'And  ye  will  not  come  to  me;'  for  tho 
respect  tliey  had  to  the  honour  of  men  kept  them 
back.  Yet,  I  say,  Jesus  Christ  gives  theni  to 
understand,  that  though  he  n)ight  justly  reject 
them,  yet  he  would  not,  but  bids  them  not  once  to 
think  that  he  would  accuso  them  to  the  Fatlier. 
Now,  not  to  accuso,  with  Clirist,  is  to  plead  for: 
for  Christ  in  these  things  stands  not  neuter  between 
the  Father  and  sinners.  So  then,  if  Jesus  Christ 
would  not  have  theni  think,  that  yet  will  not  come 
to  him,  that  he  will  accuse  them  ;  then  he  would 
not  that  they  shoidd  think  so,  that  in  truth  are 
coming  to  him.  '  And  him  that  cometh  to  me  I 
will  in  no  wise  cast  out.' 

Second,  When  tlie  woman  taken  in  adidtery,  even 
in  the  very  act,  was  brought  before  Jesus  Christ, 
he  so  carried  it  both  by  words  and  actions,  that  he 
evidently  enough  made  it  manifest,  that  condemn- 
ing and  casting  out  were  such  things,  for  the  duing 
of  which  he  came  not  into  tlie  world.  Wherefore, 
when  they  had  set  her  before  him,  and  had  laid  to 
her  charge  her  heinous  fact,  he  stoope<l  down,  and 
with  his  finger  wrote  upon  tlie  ground,  as  though 
he  heard  them  not.  Now  what  did  he  do  by  this 
his  carriage,  hut  testify  plainly  that  he  was  not  fur 
receiving  accusations  against  poor  sinners,  whoever 
accused  by  ?  And  observe,  though  they  continue 
asking,  thinking  at  last  to  force  him  to  condemn 
lier ;  yet  then  he  so  answered,  as  that  he  drove  all 
condemning  persons  from  her.  And  then  he  adds, 
for  her  encouragement  to  come  to  him  ;  '  Neither 
do  I  condemn  thee;  go,  and  sin  no  more.' Jii.viii.i-ii. 

Not  but  that  he  indeed  abhorred  the  fact,  but 
he  would  not  condemn  the  woman  for  the  sin,  be- 
cause that  was  nut  his  office.  He  was  nut  sent 
*  into  the  world  to  condemn  the  world ;  but  that 
the  world  through  him  might  be  saved.'  Ju  ill  i". 
Now  if  Christ,  though  urged  to  it,  would  not  con- 
demn the  guilty  woman,  though  she  was  far  at 
present  from  coming  to  him,  he  would  not  that 
they  should  once  think  that  he  will  cast  them  out, 
that  in  truth  arc  coming  to  him.  '  And  him  that 
cometh  to  me  I  will  in  no  wise  cast  out. 

T/iird,  Christ  plainly  bids  the  turning  sinner 
come;  and  forbids  him  to  entertain  any  such 
thought  as  that  he  will  cast  him  out.  '  Let  the 
wicked  forsake  his  way,  and  the  unrighteous  man 
his  thuughts ;  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him  ;  and  to  our  God, 
for  he  will  abundantly  pardon.'  is.  w.  7.  The  Lord, 
by  bidding  the  unrighteous  forsake  his  tliouglits, 
doth  in  special  forbid,  as  I  have  said,  viz.,  tiiuse 
thoughts  that  hinder  the  coming  man  in  his  pro- 
gress to  Jesus  Christ,  his  unbelieving  thoughts.  ^ 

Therefore  he  bids  him  not  only  forsake  his  ways, 
but  his  thoughts.  '  Let  the  wicked  forsake  Ins 
way,  and  the  unrighteous  man  his  thoughts.'  It 
is  not  enough  to  forsake  one  if  thou  wilt  come  to 
JfBus  Christ;  because  the  other  wiU  kcop  thco 
2  o 


290 


COME   AND   ATELCOME   TO   JESUS   CHRIST. 


from  him.  Suppose  a  man  forsakes  his  wicked 
ways,  his  debauched  and  filthy  life ;  yet  if  these 
thouohts,  that  Jesus  Christ  will  not  receive  him, 
be  entertained  and  nourished  in  his  heart;  these 
I  thoughts  will  keep  him  from  coming  to  Jesus 
Christ. 

Sinner,  coming  sinner,  art  thou  for  coming  to 
Jesus  Christ  ?  Yes,  says  the  sinner.  Forsake 
thy  wicked  ways  then.  So  I  do,  says  the  sinner. 
Why  comest  thou  then  so  slowly  ?  Because  I  am 
hindered.  What  hinders  ?  Has  God  forbidden 
thee?  No.  Art  thou  not  willing  to  come  faster  ? 
Yes,  yet  I  cannot.  Well,  prithee  be  plain  with 
nie,  and  tell  me  the  reason  and  grovuid  of  thy  dis- 
couragement. Why,  says  the  sinner,  though  God 
forbids  me  not,  and  though  I  am  willing  to  come 
faster,  yet  there  naturally  ariseth  this,  and  that, 
and  the  other  thought  in  my  heart,  that  hinders 
my  speed  to  Jesus  Christ.  Sometimes  I  think  I 
am  not  chosen;  sometimes  I  think  I  am  not  called; 
sometimes  I  think  I  am  come  too  late ;  and  some- 
times I  think  I  know  not  what  it  is  to  come.  Also 
one  while  I  think  I  have  no  grace  ;  and  then  again, 
that  I  cannot  pray;  and  then  again,  I  think  that 
I  am  a  very  hypocrite.  And  these  things  keep 
me  from  coming  to  Jesus  Christ. 

Look  ye  now,  did  not  I  tell  you  so  ?  There  are 
thoughts  yet  remaining  in  the  heart,  even  of  those 
who  have  forsaken  their  wicked  ways ;  and  with 
those  thoughts  they  are  more  plagued  than  with 
anything  else ;  because  they  hinder  their  coming 
to  Jesus  Christ;  for  the  sin  of  unbelief,  which  is 
the  original  of  all  these  thoughts,  is  that  which 
besets  a  coming  sinner  more  easily,  than  doth  his 
ways.  lie.  xii.  1-4.  But  now,  since  Jesus  Christ 
commands  thee  to  forsake  these  thoughts,  forsake 
them,  coming  sinner;  and  if  thou  forsake  them 
not,  thou  transgressest  the  commands  of  Christ, 
and  abidest  thine  own  tormentor,  and  keepest  thy- 
self from  establishment  in  grace.  *  If  ye  will  not 
believe,  surely  ye  shall  not  be  established.'  is.  vii.9. 
Thus  you  see  how  Jesus  Christ  setteth  himself 
against  such  thoughts,  that  any  way  discourage 
the  conung  sinner ;  and  thereby  truly  vindicates 
the  doctrine  we  have  in  hand ;  to  wit,  that  Jesus 
Christ  would  not  have  them,  that  in  truth  are 
coming  to  him,  once  think  that  he  will  cast  them 
out.  '  And  him  that  cometh  to  me  I  will  in  no 
wise  cast  out.' 

[lieasons  of  Observatim  Third.] 

I  come  now  to  the  reasons  of  the  observation. 

1 .  It  Jesus  Christ  should  allow  thee  once  to 
think  that  he  will  cast  thee  out,  he  must  allow 
thee  to  tliink  that  he  will  falsify  his  word  ;  for  he 
hath  said,  '  I  will  in  no  wise  cast  out.'  But  Christ 
would  not  that  thou  shouldst  count  him  as  one  that 
will  falsify  his  woid  ;  for  he  saith  of  himself,  'I  am 
tiie  truth;'  therefore  he  would  not  that  any  that 


in  truth  are  coming  to  him,  should  once  think  that 
he  will  cast  them  out. 

2.  If  Jesus  Christ  should  allow  the  sinner  that 
in  truth  is  coming  to  him,  once  to  think  that  he 
will  cast  him  out,  then  he  must  allow,  and  so  coun- 
tenance the  first  appearance  of  unbelief;  the  which 
he  counteth  his  greatest  enemy,  and  against  which 
he  has  bent  even  his  holy  gospel.  Therefore  Jesus 
Christ  would  not  that  they  that  in  truth  are  com- 
ing to  him,  should  once  think  that  he  will  cast 

them  out.    See  Mat.  xiv.  31 ;  xxi.  21.  Mar.  xi.  23.  Lu.  xxiv.  25. 

3.  If  Jesus  Christ  should  allow  the  coming 
sinner  once  to  think  that  he  will  cast  him  out ; 
then  he  must  allow  him  to  make  a  question, 
Whether  he  is  willing  to  receive  his  Father's 
gift ;  for  the  coming  sinner  is  his  Father's  gift ; 
as  also  says  the  text ;  but  he  testifieth,  '  All  that 
the  Father  giveth  me  shall  corns  to  me ;  and  him 
that  cometh  to  me  I  will  in  no  wise  east  out.' 
Therefore  Jesus  Christ  would  not  have  him,  that 
in  truth  is  coming  to  him,  once  to  think  that  he 
will  cast  him  out. 

4.  If  Jesus  Christ  should  allow  them  once  to 
think,  that  indeed  are  coming  to  him,  that  he  will 
cast  them  out,  he  must  allow  them  to  think  that 
he  will  despise  and  reject  the  drawing  of  his  Father. 
For  no  man  can  come  to  him  but  whom  the  Father 
draweth.  But  it  would  be  high  blasphemy,  and 
damnable  wickedness  once  to  imagine  thus.  There- 
fore, Jesus  Christ  would  not  have  him  that  cometh 
once  think  that  he  will  cast  him  out. 

5.  If  Jesus  Christ  should  allow  those  that  indeed 
are  coming  to  him,  once  to  think  that  he  will  cast 
them  out,  he  must  allow  them  to  think  that  he  will 
be  unfaithful  to  the  trust  and  charge  that  his 
Father  hath  committed  to  him  ;  which  is  to  save, 
and  not  to  lose  anything  of  that  which  he  hath 
given  unto  him  to  save.  Jn.  vi.  so.  But  the  Father 
hath  given  him  a  charge  to  save  the  coming  sinner; 
therefore  it  cannot  be,  that  he  should  allow,  that 
such  an  one  should  once  think  that  he  will  cast 
him  out. 

6.  If  Jesus  Christ  should  allow  that  they  should 
once  tliink  that  are  coming  to  him,  that  he  will 
cast  them  out,  then  he  must  allow  them  to  think 
that  he  will  be  unfaithful  to  his  office  of  priesthood; 
for,  as  by  the  first  part  of  it,  he  paid  price  for,  and 
ransomed  souls,  so  by  the  second  part  thereof,  he 
continually  makcth  intercession  to  God  for  them 
that  come.  He.  \ii.  25.  But  he  cannot  allow  us  to 
question  his  faithful  execution  of  his  priesthood. 
Therefuie  he  cannot  allow  us  once  to  think  that 
the  coming  sinner  shall  bo  cast  out. 

7.  If  Jesus  Christ  should  allow  us  once  to  think 
that  the  coming  sinner  shall  be  cast  out,  then  he 
nmst  allow  us  to  question  his  will,  or  power,  or 
merit  to  save.  But  he  cannot  allow  us  once  to 
question  any  uf  these;  therefore  not  once  to  think, 
that  the  coming  sinner  shall  be  cast  out.     (1.)  llo 


COME   AND   WELCOME   TO   JESUS  CHRIST. 


291 


cnnnot  allow  them  to  question  his  will;  for  he 
saith  in  the  text,  '  I  will  in  no  wise  cast  out. ' 
(2.)  He  cannot  allow  us  to  question  his  power;  for 
the  Holy  Ghost  saith  he  is  able  to  save  to  the 
uttermost  them  that  come.  (3.)  He  cannot  allow 
them  to  question  the  efficacy  of  his  merit ;  for  the 
hlood  of  Christ  cleanseth  the  comer  from  all  sin, 
1  Jn.  i.  7,  therefore  he  cannot  allow  that  he  that  is 
coming  to  him  should  once  think  tliat  he  will  cast 
them  out. 

8.  If  Jesus  Christ  should  allow  the  coming  sin- 
ner once  to  think  that  he  v.  ill  cast  him  out,  he 
must  allow  him  to  give  tlie  lie  to  the  manifest  tes- 
timony of  the  Father,  Son,  and  Spirit;  yea,  to  the 
whole  gospel  contained  in  Moses,  the  prophets,  the 
book  of  Psalms,  and  that  commonly  called  the  New 
Testament,  But  he  cannot  allow  of  this ;  theie- 
fore,  not  that  the  coming  sinner  should  once  think 
that  he  will  cast  him  out. 

9.  Lastly,  If  Jesus  Christ  should  allow  him  that 
is  coming  to  him,  once  to  think  that  he  will  cast 
him  out,  he  must  allow  him  to  question  his  Father's 
oath,  which  he  in  truth  and  righteousness  hath 
taken,  that  they  might  have  a  strong  consolation, 
who  have  fled  for  refuge  to  Jesus  Christ.  But  he 
cannot  allow  this  ;  therefore  he  cannot  allow  that 
the  coming  sinner  should  once  think  that  he  will 
cast  him  out.  lie.  tL 

[use  and  application.] 

I  come  now  to  make  some  general  use  and 
Ari'LiCATiON  OF  THE  WHOLE,  and  50  to  draw  towards 
a  conclusion. 

Use  First. — The  first  use — a  use  of  informa- 
tion ;  and. 

First,  It  informeth  us  Oiot  men  by  nature  are  far 
(ff  from  Christ.  Let  me  a  little  improve  this  use, 
by  speaking  to  these  three  questions.  1.  Where 
is  he  that  is  coming  [but  has  not  come],  to  Jesus 
Christ  ?  2.  What  is  he  that  is  not  coming  to  Jesus 
Christ  ?  3.  Whither  is  he  to  go  that  cometh  not 
to  Jesus  Christ  ? 

1.  Where  is  lie  ? 

Answ.  (1.)  He  is  far  from  God,  he  is  without 
him,  even  alienate  from  him  both  in  his  understand- 
ing, will,  afl'ections,  judgment,  and  conscience. 
Ep.  iL  12;  iv.  18.  (2.)  He  is  far  from  Jesus  Christ,  who 
is  the  only  deliverer  of  men  from  hell  fire.  Ps.L\.xiii.27. 
(3,)  He  is  far  from  the  work  of  the  Holy  Ghost, 
the  work  of  regeneration,  and  a  second  creation, 
without  which  no  man  shall  see  the  kingdom  of 
heaven.  3u.  m  3.    (4.)  He  is  far  more  righteous,* 

*  How  awful  is  the  confidence  of  the  sclf-righttous  phari- 
see ;  he  considers  himself  7nore  righteous  than  the  poor  peni- 
tent, who  is  chjthed  in  Christ's  righteousness,  the  garments 
of  salvaliou.  The  self-righteous  says  : — '  Stand  by,  I  am  hoher 
than  thou.  Thank  God,  I  am  not  like  this  publican.'  While 
in  God's  sight,  poor  wretched  boaster,  thou  art  clothed  in 
(ilthy  rags. — £n. 


from  that  righteousness  that  should  make  him 
acceptable  in  God's  sight,  is.  xUi.  12, 13.  (5.)  He  is 
under  the  power  and  dominion  of  sin ;  sin  reigneth 
in  and  over  him  ;  it  dwcUeth  in  every  faculty  of  his 
soul,  and  member  of  his  body  ;  so  that  from  head 
to  foot  there  is  no  place  clean.  Is.  i.  c.  iio.  iii.  9— 18. 
(G.)  lie  is  in  the  pest-house  with  Uzziah  and 
excluded  the  camp  of  Israel  with  the  lepers.  2  Ch. 
xxvi.  21.  Nu.  V,  2.  Job  xxivi.  14.  (7.)  His  *  life  is  among 
the  unclean.'  He  is  '  in  the  gall  of  bitterness,  and 
in  the  bond  of  iniquity.'  Ac.  viii.  23.  (8.)  He  is  '  in  sin,' 
'in  the  flesh,'  'in  death,'  'in  the  snare  of  the  devil,' 
and   is  'taken  captive  by   him   at  his  will.'  1  Ca 

XV.  17.   Ro.  viii.  8.  IJn.iii.  14.  2  Ti.  ii.  2G.      (9.)    lie    is    Under 

the  curse  of  the  law,  and  the  devil  dwells  in  him, 
and  hath  the  mastery  of  him.  Ga.  lii.  13.  Ep.  iL  2, 3. 
Ac.  xxvi.  18.  (10.)  He  is  in  darkness,  and  walketh  in 
darkness,  and  knows  not  whither  he  goes ;  for 
darkness  has  blinded  his  eyes.  (II.)  lie  is  in  the 
broad  way  that  leadcth  to  destruction  ;  and  liulding 
on,  he  will  assuredly  go  in  at  the  broad  gate,  and 
so  down  the  stairs  to  hell. 

2.  What  is  he  that  cometh  not  to  Jesus  Christ? 
[Answ.]  (1.)  He  is  counted  one  of  God's  enemies. 

Lu.xix.  u.  Ro.  viii.  7.  (2.)  He  is  a  child  of  the  devil, 
and  of  hell ;  for  the  devil  begat  him,  as  to  his  sinful 
nature,  and  hell  must  swallow  him  at  last,  because 
he  cometh  not  to  Jesus  Christ.  Ju.  viii.  44.  1  Jn.  iii.  8. 
Mat.  xxiii.  15.  Ps.  ix.  17.  (3.)  He  is  a  child  of  wrath,  an 
heir  of  it;  it  is  his  portion,  and  God  will  repay  it 
him  to  his  face.  Ep.  iii— 3.  Job xxi.  29— 31.  (4.)  He  is 
a  self-murderer;  he  wrongeth  his  own  soul,  and 
is  one  that  loveth  death.  Pr.  i.  lO;  viiLSu.  (a.)  He  is 
a  companion  for  devils  and  damned  men.  Pr.  xxi.  \6. 

Mat.  XXV.  41. 

3.  Whither  is  he  like  to  go  that  cometh  not  to 
Jesus  Christ  ? 

[Answ.]  (I.)  He  that  cometh  not  to  hlin,  is  like 
to  go  further  from  him ;  so  every  sin  is  a  step 
further  from  Jesus  Christ.  Ho.  xi.  (2.)  As  he  is  in 
darkness,  so  he  is  like  to  go  on  in  it ;  for  Christ 
is  the  light  of  the  woild,  and  he  that  comes  not  to 
him,  walketh  in  darkness.  Jn.  viii.  12.  (3.)  He  is  like 
to  be  removed  at  last  as  far  from  God,  and  Christ, 
and  heaven,  and  all  felicity,  as  an  infinite  God  can 
remove  him.  Mat.  xii.  41.     But, 

Second,  This  doctrine  of  coming  to  Christ  inform- 
eth us  wJiere  j)Oor  dedilute  si7iners  may  find  life 
for  tJteir  souls,  and  that  is  in  Christ.  This  life  is 
in  his  Son  ;  he  that  hatli  the  Son,  hath  life.  And 
ao-ain,  '  Whoso  findeth  me  findcth  life,  and  shall 
obtain  favour  of  the  Lord.'  Pr.  viii.  ;55.  Now,  for 
further  enlargement,  I  will  also  here  projiouiid 
three  more  questions:  1.  What  life  is  in  Christ? 
2.  Who  may  have  it?  3.  Upon  what  terms? 
1.  What  life  is  in  Jesus  Christ? 
[Answ.]  (1.)  There  is  justifying  life  in  Christ. 
Man  by  sin  is  dead  in  law;  and  Christ  only 
can  deliver  him  by  his  righteousness  and  blood 


292 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


from  tliis  deatli  into  a  state  of  life.  •  For  Gotl 
Bent  his  Son  into  the  world,  that  we  might  live 
through  liini.*  iJn.  iv.  9.  That  is,  through  the  righ- 
teousness whicli  he  should  accomplish,  and  the 
death  that  he  should  die.  (2.)  There  is  eternal 
life  in  Clirist ;  life  that  is  endless;  life  for  ever 
and  ever.  *  lie  hath  given  us  eternal  life,  and 
tliis  life  is  in  his  Son.'  l  Jm  v.  il.  Now,  justification 
and  eternal  salvation  being  both  in  Christ,  and 
nowiiere  else  to  be  had  for  men,  who  would  not 
come  to  Jesus  Christ? 

2.  Who  may  have  this  life? 
I  answer,  Poor,  helpless,  miserable  sinners. 
Particularly,  (1.)  Such  as  are  willing  to  have  it. 
'  Whosoever  will,  let  him  take  the  water  of  life.' 
Re.  xxii.  17.  (2).  He  that  thlrsteth  for  it.  '  I  will 
give  unto  him  that  is  athirst  of  the  fountain  of  the 
water  of  life. '  Re.  xxi.  6.  (3.)  lie  that  is  weary  of  his 
sins.  '  This  is  the  rest  wherewith  ye  may  cause 
the  weary  to  rest;  and  this  is  the  refreshing.'  is. 
xxviii.  12.  (4.)  He  that  is  poor  and  needy.  'He 
shall  spare  the  poor  and  needy,  and  shall  save  the 
souls  of  the  needy.'  Ps.  ixxii.  13.  (5.)  lie  that  foUow- 
eth  after  him,  crieth  for  life.  '  He  that  followeth 
me  shall  not  walk  in  darkness,  but  shall  have  the 

light  of  life.'  Jn.  viii.  12. 

3.  Upon  what  terms  may  he  have  this  life;? 

Anaw.  Freely.  Sinner,  dost  thou  hear.  Thou 
mayest  have  it  freely.  Let  him  take  the  water  of 
life  freely.  I  will  give  bim  of  the  fountain  of  the 
water  of  life  freely.  '  And  when  they  had  nothing 
to  pay,  he  frankly  forgave  them  both.'  Lu.  vu.  42. 
Freely,  without  money,  or  without  price.  *  Ho  I 
every  one  that  thirstetli,  come  ye  to  the  waters,  and 
he  that  hath  no  money,  come  ye,  buy  and  eat ;  yea, 
come,  buy  wine  and  milk  without  money  and  with- 
out price.'  l9. iv.  1.  Sinner,  art  thou  thirsty?  art 
thou  weary?  art  thou  willing?  Come,  then,  and 
regard  not  your  stuff;  for  all  the  good  that  is  in 
Christ  is  offered  to  the  coming  sinner,  without 
money  and  without  price.  He  has  life  to  give 
away  to  such  as  want  it,  and  that  hath  not  a  penny 
to  purchase  it;  and  he  will  give  it  freely.  Oh 
wliat  a  blessed  condition  is  the  comino-  sinner  in! 
But, 

Thud,  Tliis  doctrine  of  coming  to  Jesus  Christ 
for  life,  informeth  us,  tlml  U  is  to  he  had  nowhere 
else.  l^Iight  it  be  had  anywhere  else,  the  text,  and 
iiim  that  spoke  it,  would  be  but  little  set  by;  for 
what  greater  matter  is  there  in  '  1  will  in  no  wise 
cast  out,'  if  another  stood  by  that  could  receive 
them  <  But  here  appears  the  glory  of  Christ,  that 
none  hut  he  can  save.  And  here  appears  his  love, 
that  tliough  none  can  save  but  he,  yet  he  is  not 
coy  in  saving.  '  But  him  that  comes  to  me,'  says 
he,  *  I  will  iu  no  wise  cast  out.' 

That  none  can  save  but  Jesus  Christ,  is  evident 
from  Ac.iv.  12:  'Neither  is  there  salvation  in  any 
other;'  and  'he  hatli  given  to  us  eternal  life,  and 


this  life  is  in  his  Son.'  l  Ju.  v.  ll.  If  life  could  have 
been  had  anywhere  else,  it  should  have  been  in  the 
law.  But  it  is  not  in  the  law ;  for  by  the  deeds  of 
the  law,  no  man  living  shall  be  justified  ;  and  if  not 
justified,  then  no  life.  Therefore  life  is  nowhere 
to  be  had  but  in  Jesus  Christ.  Ga.  iii. 

Quest.  But  why  would  God  so  order  it,  that  life 
should  be  bad  nowhere  else  but  in  Jesus  Christ? 

Answ.  There  is  reason  for  it,  and  that  both  with 
respect  to  God  and  us. 

1.  With  respect  to  God. 

(1.)  That  it  might  be  iu  a  way  of  justice  as  well 
as  mercy.  And  in  a  way  of  justice  it  could  not 
have  been,  if  it  had  not  been  by  Christ ;  because 
he,  and  he  only,  was  able  to  answer  the  demand  of 
the  law,  and  give  for  sin  what  the  justice  thereof 
required.  All  angels  had  been  cruslied  down  to 
hell  for  ever,  had  that  curse  been  laid  upon  them 
for  our  sins,  which  was  laid  upon  Jesus  Christ ;  but 
it  was  laid  upon  him,  and  lie  bare  it ;  and  answered 
the  penalty,  and  redeemed  his  people  from  under  it, 
with  that  satisfaction  to  Divine  justice  that  God 
himself  doth  now  proclaim.  That  he  is  faithful  and 
just  to  forgive  us,  if  by  faith  we  shall  venture  to 
Jesus,  and  trust  to  what  he  has  done  for  life.  Ro. 
iii.  24—26.  Jn.  i.  4.  (2.)  Life  luust  bc  by  Jcsus  Clirist, 
that  God  might  be  adored  and  magnified,  for  find- 
ing out  this  way.  This  is  the  Lord's  doings,  that 
in  all  things  he  might  be  glorified  through  Jesus 
Christ  our  Lord.  (3.)  It  must  be  by  Jesus  Christ, 
that  life  might  be  at  God's  dispose,  who  hath  great 
pity  for  the  poor,  the  lowly,  the  meek,  the  broken 
in  heart,  and  for  them  that  others  care  not  for.  ps. 

xxiiv.  6 ;  cxxxviii.  6  ;  x.w.  ;  li.  17.  cxlvii.  3.      (4.)  Life  mUSt  bc 

in  Christ,  to  cut  off  boasting  from  the  lips  of  men. 
This  also  is  the  apostle's  reason  in  Ro.  iii.  la,  27. 
Ep.  ii.  8—10. 

2.  Life  must  be  in  Jesus  Christ  with  respect  to  us. 

(1.)  That  we  might  have  it  upon  the  easiest 
terms,  to  wit,  freely :  as  a  gift,  not  as  wages.  Was 
it  in  Moses'  hand,  we  should  come  hardly  at  it. 
Was  it  in  the  pope's  hand,  we  should  pay  soundly 
for  it.*  But  thanks  be  to  God,  it  is  iu  Christ, 
laid  up  in  him,  and  by  him  to  be  communicated  to 
sinners  upon  easy  terms,  even  for  receiving,  ac- 
cepting, and  embracing  with  thanksgiving ;  as  the 
Scriptures  plainly  declare.  Jn.  i.  11, 12.  2  Co.  xi.  4.  He 
xi.  13.  Col.  iii.  13-15.  (2.)  Life  is  in  Christ  for  us,  that 
it  might  not  be  upon  so  brittle  a  foundation,  as  in- 
deed it  would  had  it  been  anywhere  else.  The 
law  itself  is  weak  because  of  us,  as  to  this.  But 
Christ  is  a  tried  stone,  a  sure  foundation,  one  that 
will  not  fail  to  bear  thy  burden,  and  to  receive  thy 
soul,  coming  sinner.  (3.)  Life  is  in  Christ,  that  it 
might  be  sure  to  all  the  seed.     Alas !  the  best  of 


*  This  nation  now  pays  some  eight  or  ten  millions  sterling 
a  year.  Had  God  sanctioned  this  diabolical  trade  in  souls,  all 
Christendom  would  have  been  divided  into  two  classes — priests 
and  slaves. — Et>. 


COMF.   AND   ^TELCOME   TO  JESUS   CHRIST. 


293 


us,  was  life  left  in  our  linnd,  to  be  sure  we  sliould 
forfeit  it,  over,  and  over,  and  over ;  or,  was  it  in 
any  other  hand,  we  should,  by  our  often  backslid- 
ings,  so  offend  him,  tliat  at  last  he  would  shut  up  \ 
his  bowels  in  everlasting  displeasure  against  us. 
But  now  it  is  in  Christ,  it  is  with  one  that  can  pity, 
pray  for,  pardon,  yea,  multiply  pardons ;  it  is  with 
one  that  can  have  compassion  upon  us,  when  we  arc 
out  of  the  way  ;  with  one  that  hath  an  heart  to 
fetch  us  again,  when  we  are  gone  astray ;  with  one 
that  can  pardon  without  upbraiding.  Blessed  be 
God,  that  life  is  in  Christ !  For  now  it  is  sure 
to  all  the  seed.     But, 

Fourth,  Tliis  doctrine  of  coming  to  Jesus  Christ 
for  life  informs  us  of  the  evil  of  unbelief;  that 
wicked  thing  that  is  the  only  or  chief  hinderance 
to  the  coming  sinner.  Doth  the  text  say,  'Come?' 
Doth  it  say,  '  and  him  that  cometh  to  me  I  will  in 
uo  wise  cast  out  ?'  Then  what  an  evil  is  that  that 
keepeth  sinners  from  coming  to  Jesus  Christ !  And 
that  evil  is  unbelief :  for  by  faith  we  come ;  by 
unbelief  we  keep  away.  Therefore  it  is  said  to 
be  that  by  which  a  soul  is  said  to  depart  from 
God ;  because  it  was  that  which  at  first  caused 
the  world  to  go  off  from  him,  and  that  also  that 
keeps  them  from  him  to  this  day.  And  it  dotV  it 
the  more  easily,  because  it  doth  it  with  a  wile. 

[0/  the  Sin  of  Unbelief] — This  sin  may  be 
called  the  white  devil,  for  it  oftentimes,  in  its  mis- 
chievous doings  in  the  soul,  shows  as  if  it  was 
an  angel  of  light:  yea,  it  acteth  like  a  counsellor 
of  heaven.  Therefore  a  little  to  discourse  of  this 
evil  disease. 

1.  It  is  that  sin,  above  all  others,  that  hath  some 
show  of  reason  in  its  attempts.  For  it  keeps  the 
soul  from  Christ  by  pretending  its  present  unfit- 
ness and  unpreparedness ;  as  want  of  more  sense 
of  sin,  want  of  more  repentance,  want  of  more 
humility,  want  of  a  more  broken  heart. 

2.  It  is  the  sin  that  most  suitcth  with  the  con- 
science :  the  conscience  of  the  coming  sinner  tells 
him  that  he  hath  nothing  good  ;  that  he  stands 
inditeable  for  ten  thousand  talents  ;  that  he  is  a 
very  ignorant,  blind,  and  hard-hearted  sinner, 
unworthy  to  be  once  taken  notice  of  by  Jesus 
Christ.  And  will  you,  says  Unbelief,  in  such  a 
case  as  you  now  are,  presume  to  come  to  Jesus 
Christ  ? 

3.  It  is  the  sin  that  most  suiteth  with  our  sense 
of  feeling.  The  coming  sinner  feels  the  workings 
of  sin,  of  all  manner  of  sin  and  wretchedness  in 
his  flesh ;  he  also  feels  the  wrath  and  judgment 
of  God  due  to  sin,  and  ofttimes  staggers  under  it. 
Kow,  says  Unbelief,  you  may  see  you  have  no 
arace ;  for  that  which  works  in  you  is  corruption. 
You  may  also  perceive  that  God  doth  not  love 
you,  because  the  sense  of  his  Avrath  abides  upon 
you.  Therefore,  how  can  you  bear  the  face  to 
come  to  Jesus  Christ  ? 


4.  It  is  that  sin,  above  all  others,  that  most 
suiteth  with  the  wisdom  of  our  flesh.  The  wisdom 
of  our  flesh  thinks  it  prudent  to  question  awhile, 
to  stand  back  awhile,  to  hearken  to  both  sides 
awhile ;  and  not  to  be  rash,  sudden,  or  unadvised, 
in  too  bold  a  presuming  upon  Jesus  Christ.  And 
this  wisdom  unbelief  falls  in  with. 

5.  It  is  that  sin,  above  all  other,  that  continu- 
ally is  whispering  the  soul  in  the  ear  with  mis- 
trusts of  the  faithfulness  of  God,  in  l^eping  pro- 
mise to  them  that  come  to  Jesus  Christ  for  life. 
It  also  suggests  mistrust  about  Christ's  willingness 
to  receive  it,  and  save  it.  And  no  sin  can  do  this 
so  artificially  as  unbelief. 

6.  It  is  also  that  sin  which  is  always  at  hand 
to  enter  an  objection  against  this  or  that  promise 
that  by  the  Spirit  of  God  is  brought  to  our  heart 
to  comfort  us ;  and  if  the  poor  coming  sinner  is 
not  .aware  of  it,  it  will,  by  some  evasion,  slight, 
trick,  or  cavil,  quickly  wrest  from  him  the  promise 
again,  and  he  shall  have  but  little  benefit  of  it. 

7.  It  is  that,  above  all  otlier  sins,  that  weakens 
our  prayers,  our  faith,  our  love,  our  diligence,  our 
hope,  and  expectations:  it  even  takcth  the  heart 
away  from  God  in  duty. 

8.  Lastly,  This  sin,  as  I  have  said  even  now,  it 
appeareth  in  the  soul  with  so  many  sweet  pretences 
to  safety  and  security,  that  it  is,  as  it  were,  counsel 
sent  from  heaven  ;  bidding  the  soul  be  wise,  wary, 
considerate,  well-advised,  and  to  take  heed  of  too 
rash  a  venture  upon  believing.  Be  sure,  first,  that 
God  loves  you ;  take  hold  of  no  promise  until  you 
are  forced  by  God  unto  it ;  neither  be  you  sure  of 
your  salvation  ;  doubt  it  still,  though  the  testi- 
mony of  the  Lord  has  been  often  confirmed  in  you. 
Live  not  by  faith,  but  by  sense :  and  when  you 
can  neither  see  nor  feel,  then  fear  and  mistrust, 
then  doubt  and  question  all.  This  is  the  devilish 
counsel  of  unbelief,  which  is  so  covered  over  with 
specious  pretences,  that  the  wisest  Christian  can 
hardly  shake  oft'  tliese  reasonings. 

[Qualities  of  unbelief  as  o}yposed  to  faith .]— But 
to  be  brief.  Let  me  here  give  thee.  Christian 
reader,  a  more  particular  description  of  the  quali- 
ties of  unbelief,  by  opposing  faith  unto  it,  in  these 
twenty-five  particulars : — 

1.  Faith  bclieveth  the  Word  of  God;  but 
unbelief  questioneth   the   certainty  of  the   same. 

I's.  cvi.  J4. 

2.  Faith  bclieveth  the  Word,  because  it  is  true; 
but  unbelief  doubteth  thereof,  because  it  is  true. 

1  Ti.  iv.  3.    Jn.  viii.  45. 

3.  Faith  sees  more  in  a  promise  of  God  to  help, 
than  in  all  other  things  to  hinder;  but  unbelief, 
notwithstanding  God's  promise,  saith,  How  can 
these  things  be  ?  Uo.  iv.  ut-2i.  2  Ki.  vii.  2.  Jn.  iu.  n,  12. 

4.  Faith  will  make  thee  see  love  in  the  heart  of 
Christ,  when  with  his  mouth  he  givcth  reproofs  ; 
but  unbelief  will  imagine  wrath  in  his  heart,  when 


294 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


with  his  mouth  and  Word  he  saith  ho  loves   us. 

Wat.  rv.  22—28.    No.  xiii.    2  Ch.  xiv.  3. 

5.  Faith  will  help  the  soul  to  wait,  though  God 
defers  to  give;  hut  unhelief  will  take  hutF  and 
throw  up  all,  if  God  makes  any  tarrying.  Ps.  xxv.  s. 

Is.  riii.  17.    2  Ki.  vi.  33.    Ts.  o-i.  13,  U. 

C).  Faith  will  give  comfort  in  the  midst  of  fears; 
hut  unhelief  causeth  fears  in  the  midst  of  comfort. 

2  Ch.  XX.  20,  21.    Mat.  viii.  26.    Lu.  xxiv.  26,  27. 

7.  Faith  will  suck  sweetness  out  of  God's  rod ; 
hut  unhelief  can  find  no  comfort  in  his  greatest 

mercies.    Ps.  xxiii.  4.    Nu.  xxi. 

8.  Faith  maketh  great  hurdens  light ;  hut  un- 
helief maketh  light  ones  intolerahly  heavy.   2  Co. 

iv.  1,  14-18.    Mai.  i.  12,  13. 

9.  Faith  helpeth  us  when  we  are  down ;  but 
imhelief  throws  us  down  when  we  are  up.  Mi.  vii.  8-io. 

Ho.  iv.  11. 

10.  Faith  hringoth  us  near  to  God  when  we  are 
far  from  him ;  hut  unhelief  puts  us  far  from  God 
when  we  are  near  to  him.  lie.  x.  22;  iii.  12, 13. 

11.  Where  faith  reigns,  it  declareth  men  to  be 
the  friends  of  God ;  hut  where  unbelief  reigns,  it 
declareth  them  to  he  his  enemies.  Ja.iii.23.  lie.  iii.  is. 

Ke.  xxi.  8. 

12.  Faith  putteth  a  man  under  grace;  hut  un- 
helief holdeth  him  under  wrath.  Ro.  iu.  24—26;  xiv.  e. 

Ep.  ii.  8.  Jn.  iii.  S6.   1  Jn.  v.  10.  He.  iii.  17.   Mar.  xvi.  16. 

13.  Faith  purifieth  the  heart;  but  unbelief 
keepeth  it  polluted  and  impure.  Ac.  xv.  9.  Tit.  i.  15,  le. 

14.  By  faith,  the  righteousness  of  Christ  is 
imputed  to  us ;  but  by  unbelief,  we  are  shut  up 
under  the  law  to  perish.  Ro.  iv.  23,  24 ;  xi.  32.  Ga.  iii.  23. 

15.  Faith  maketh  our  Avork  acceptable  to  God 
through  Christ;  hut  whatsoever  is  of  unbelief  is 
sin.     For  witliout  faith  it  is  impossible  to  please 

him.  He.  xi.  4.  Ro.  xiv.  23.  He.  xi.  6. 

16.  Faith  giveth  us  peace  and  comfort  in  our 
souls ;  but  unbelief  worketh  trouble  and  tossings, 
like  the  restless  waves  of  the  sea.  Ro.  v.  i.  ja.  i.  e. 

17.  Faith  maketh  us  to  see  preciousness  in 
Christ ;  but  unbelief  sees  no  form,  beauty,  or 
comeliness  in  him.  i  Pe.  ii.  7.  Is.  liii.  2,  3. 

18.  By  faith  we  have  our  life  in  Christ's  ful- 
ness ;  but  by  unbelief  w%  starve  and  pine  away. 

Ga.  ii.  20. 

19.  Faith  gives  us  the  victory  over  the  law,  sin, 
death,  the  devil,  and  all  evils;  but  unbelief  layeth 
us  obnoxious  to  them  all.  l  Jn.  v.  4, 5.  Lu.  xii.  46. 

20.  Faith  will  show  us  more  excellency  in 
things  not  seen,  than  in  them  that  are ;  but  unbe- 
lief sees  more  in  things  that  are  seen,  than  in 
things  that  will  bo  hereafter.  2Co.iv.i8.  He.  xi.  24— 27. 

1  Co.  XV.  32. 

21.  Faith  makes  the  ways  of  God  pleasant  and 
admirable;   but  unbelief  makes  them  heavy  and 

hard.  Ga.  v.  C.  l  Co.  xii.  10,  11.  Jn.  vi.  GO.  y».  ii.  3. 

22.  By  faith  Ahraliam,  Isaac,  and  Jacob  pos- 
sessed tiie  land  of  prumite ;   but  because  of  unbe- 


lief, neither  Aaron,  nor  Moses,  nor  Miriam  could 
get  thither.  He.  xi.  9;  iii.  19. 

23.  By  faith  the  children  of  Israel  passed 
through  the  Fted  Sea. ;  but  by  unbelief  the  gener- 
ality of  them  perished  in  the  wilderness.  He.  xi.  29. 

Jude  a. 

24.  By  faith  Gideon  did  more  with  three  hun- 
dred men,  and  a  few  empty  pitchers,  than  all  the 
twelve  tribes  could  do,  because  they  believed  not 

God.  Ju.  vii.  16—23.  Nu.  xiv.  11,  14. 

25.  By  faith  Peter  walked  on  the  water;  but 
by  unbelief  he  began  to  sink.  Mat.  xiv.  28— so. 

Thus  might  many  more  be  added,  which,  for 
brevity's  sake,  I  omit ;  beseeching  every  one  that 
thinketh  he  hath  a  soul  to  save,  or  be  damned,  to 
take  heed  of  unbelief ;  lest,  seeing  there  is  a  pro- 
mise left  us  of  entering  into  his  rest,  any  of  us  by 
unbelief  should  indeed  come  short  of  it. 

Use  Second.  The  second  use — a  use  of  exam- 
ination. 

We  come  now  to  a  use  of  examination.  Sinner, 
thou  hast  heard  of  the  necessity  of  coining  to 
Christ ;  also  of  the  willingness  of  Christ  to  receive 
the  coming  soul ;  together  with  the  benefit  that 
they  by  him  shall  have  that  indeed  come  to  him. 
Put  thyself  now  upon  this  serious  inquiry.  Am  I 
indeed  come  to  Jesus  Christ  ? 

Motives  plenty  I  might  here  urge,  to  prevail 
with  thee  to  a  conscientious  performance  of  this 
duty.  As,  1.  Thou  art  in  sin,  in  the  flesh,  in 
death,  in  the  snare  of  the  devil,  and  under  the 
curse  of  the  law,  if  you  are  not  coming  to  Jesus 
Christ.  2.  There  is  no  way  to  be  delivered  from 
these,  but  by  coming  to  Jesus  Christ.  3.  If  thou 
coinest,  Jesus  Christ  will  receive  thee,  and  will  in 
no  wise  cast  thee  out.  4.  Thou  Avilt  not  repent  it 
in  the  day  of  judgment,  if  now  thou  comest  to 
Jesus  Christ.  5.  But  thou  wilt  surely  mourn  at 
last,  if  now  thou  shalt  refuse  to  come.  6.  And 
lastly.  Now  thou  hast  been  invited  to  come ;  now 
wall  thy  judgment  be  greater,  and  tliy  damnation 
more  fearful,  if  thou  shalt  yet  refuse,  than  if  thou 
hadst  never  heard  of  coming  to  Christ. 

Object.  But  we  hope  we  are  come  to  Jesus 
Christ. 

Ansio.  It  is  well  if  it  proves  so.  But  lest  thou 
shouldst  speak  without  ground,  and  so  fall  una- 
wares into  hell-fire,  let  us  examine  a  little. 

Fi7'st,  Art  thou  indeed  come  to  Jesus  Christ  ? 
What  hast  thou  left  behind  thee  ?  What  didst  thou 
come  aivay  from,  in  thy  coming  to  Jesus  Christ? 

When  Lot  came  out  of  Sodom,  he  left  the  So- 
domites behind  him.  Ge.  xix.  When  Abraham  came 
out  of  Chaldea,  he  left  his  country  and  kindred 
behind  hini.  Ge.  xiL  Ac.  vii.  When  Ruth  came  to  put 
her  trust  under  the  wings  of  the  Lord  God  of 
Israel,  she  left  her  father  and  mother,  her  god.s, 
and  the  land  of  her  nativity,  behind  her.  Ru.i.i6-17; 
ii.  n,  12.      When  Peter  came  to  Christ,  he  left  his 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


295 


nets  beliind  him.  Mat.  iv.  20.  When  Zaccheus  came 
to  Christ,  he  left  the  receipt  of  custom  behind 
him.  Lu.  six.  When  Paul  came  to  Christ,  he  left 
his  own  righteousness  behind  him.  Phi.  iii.  7,  8. 
When  those  that  used  curious  arts  came  to  Jesus 
Christ,  they  took  their  curious  books  and  burned 
them  ;  though,  in  another  man's  eye,  they  were 
counted  worth  fifty  thousand  pieces  of  silver.  Ac. 

xix.  18-20. 

What  sayest  thou,  man  ?  Ilast  thou  left  thy 
darling  sins,  thy  Sodomitish  pleasures,  thy  ac- 
quaintance and  vain  companions,  thy  unlawful  gain, 
thy  idol-gods,  thy  righteousness,  and  thy  unlawful 
curious  arts,  behind  thee  ?  If  any  of  these  be  with 
thee,  and  thou  with  them,  in  thy  heart  and  life, 
thou  art  not  yet  come  to  Jesus  Christ. 

Second,  Art  thou  come  to  Jesus  Christ  ?  Prithee 
tell  vie  what  iiwved  thee  to  come  to  Jesus  Christ .? 

M^n  do  not  usually  come  or  go  to  this  or  that 
place,  before  they  have  a  moving  cause,  or  rather 
a  cause  moving  them  tiiereto.  No  more  do  they 
come  to  Jesus  Christ — I  do  not  say,  before  they 
have  a  cause,  but — before  that  cause  nioveth  them 
to  come.  What  sayest  thou?  Hast  thou  a  cause 
moving  thee  to  come  ?  To  be  at  present  in  a  state 
of  condemnation,  is  cause  sufficient  for  men  to 
come  to  Jesus  Christ  for  life.  But  that  will  not 
do,  except  the  cause  move  them  ;  the  which  it  will 
never  do,  until  their  eyes  be  opened  to  see  them- 
selves in  that  condition.  For  it  is  not  a  man's 
being  under  wrath,  but  his  seeing  it,  that  moveth 
him  to  come  to  Jesus  Christ.  Alas !  all  men  by 
sin  are  under  wrath ;  yet  but  few  of  that  all  come 
to  Jesus  Christ.  And  the  reason  is,  because  they 
do  not  see  their  condition.  '  Who  hath  warned 
you  to  flee  from  the  wrath  to  come?'  Jiat.  iu.  7. 
Until  men  are  warned,  and  also  receive  the  warn- 
ing, they  will  not  come  to  Jesus  Christ. 

Take  three  or  four  instances  for  this.  Adam  and 
Eve  came  not  to  Jesus  Christ  until  they  received  the 
alarm,  the  conviction  of  their  undone  state  by  sin. 
Ge.  iu.  The  children  of  Israel  cried  not  out  for  a 
mediator  before  they  saw  themselves  in  danger  of 
death  by  the  law.  Ex.  xx.  is,  19.  Before  the  jjublican 
came,  he  saw  himself  lost  and  undone.  Lu.  xviu.  is. 
The  prodigal  came  not,  until  he  saw  death  at  the 
door,  ready  to  devour  him.  Lu.  xv.  17,  I8.  The  three 
thousand  came  not,  until  they  knew  not  what  to 
do  to  be  saved.  Ac.  u.  37—39.  Paul  came  not,  until 
he  saw  himself  lost  and  undone.  Ac.  ix.  3—8,  11. 
Lastly,  Before  the  jailer  came,  he  saw  himself 
undone.  Ac.  xvi.  29-31.  And  I  tell  thee,  it  is  an 
easier  thing  to  persuade  a  well  man  to  go  to  the 
physician  for  cure,  or  a  man  without  hurt  to  seek 
for  a  plaster  to  cure  him,  than  it  is  to  persuade  a 
man  that  sees  not  his  soul-disease,  to  come  to  Jesus 
Christ.  The  whole  have  no  need  of  the  physician  ; 
then  why  sliould  they  go  to  him  ?  The  full  pitcher 
can  hold  no  more ;  then  why  should  it  go  to  the 


fountain?  And  if  thou  couiest  full,  thou  comest 
not  aright ;  and  be  sure  Christ  will  send  thee  empty 
away.  '  But  he  healeth  the  broken  iu  heart,  and 
bindeth  up  their  wounds.'  Mar.  U.  17.  Ps.  cxlvU.  3.  Lu.  i.  53. 

lliird,  Art  thou  coming  to  Jesus  Christ  ?  Prithee 
tell  me,  Wltat  sccst  thou  in  him  to  allure  thee  to 
forsake  all  (lie  v)orld,  to  come  to  him  ? 

I  say,  What  hast  thou  seen  in  him?  Men  must 
see  something  in  Jesus  Christ,  else  they  will  not 
come  to  him.  I.  What  comeliness  hast  thou  seen 
in  his  person  ?  thou  comest  not,  if  thou  seest  no 
form  nor  comeliness  in  him.  is.  m.  1-3.  2.  Until 
those  mentioned  in  the  Song  were  convinced  that 
there  was  more  beauty,  comeliness,  and  desirable- 
ness in  Christ,  than  in  ten  thousand,  they  did  not 
so  much  as  ask  where  he  was,  nor  incline  to  turn 
aside  after  him.  Ca.  v.,  vi. 

There  be  many  things  on  this  side  heaven  that 
can  and  do  carry  away  the  heart ;  and  so  will  do, 
so  long  as  thou  livest,  if  thou  shalt  be  kept  blind, 
and  not  be  admitted  to  see  the  beauty  of  the  Lord 
Jesus. 

Fourth,  Art  thou  come  to  the  Lord  Jesus  ? 
What  Juxd  thou  found  in  him,  since  thou  earnest  to 
him  ? 

Peter  found  with  him  the  word  of  eternal  life. 
Jn.  vi.  68.  They  that  Peter  makes  mention  of,  found 
him  a  living  stone,  even  such  a  living  stone  as 
communicated  hfe  to  them.  1  Pe.  u.  4,  5.  He  saitli 
himself,  they  that  come  to  him,  Lc,  shall  find 
rest  unto  their  souls ;  hast  thuu  found  rest  in  him 
for  thy  soul  ?  Mat.  xi.  23. 

Let  us  go  back  to  tJte  times  of  the  Old  Testament. 
1.  Abraham  found  that  in  him,  that  made  him 
leave  his  country  for  him,  and  become  for  his  sake 
a  pilgrim  and  stranger  in  the  earth.  Ge.  lii.  He.  xi. 

2.  Moses  found  that  in  him,  that  made  him 
forsake  a  crown,  and  a  kingdom  foi-  him  too. 

3.  David  found  so  much  in  him,  that  he  counted 
to  be  in  his  house  one  day  was  better  than  a 
thousand;  yea,  to  be  a  door-keeper  therein  was 
better,  in  his  esteem,  than  to  dwell  in  the  tents  of 
wickedness.   Ps.  ixxxiv.  10. 

4.  What  did  Daniel  and  the  three  children  find 
in  him,  to  make  them  run  the  hazards  of  the  fieiy 
furnace,  and  the  den  of  lions,  for  his  sake  ?  Da.  iii.,  vL 

Let  us  come  down  to  martyrs. 

1.  Stephen  found  that  in  him  that  made  him 
joyful,  and  quietly  yield  up  his  life  for  his  name. 

Ac.  vii. 

2.  Ignatius  found  that  in  Christ  that  made  him 
choose  to  go  through  the  torments  of  the  devil, 
and  hell  itself,  rather  than  not  to  have  him.— Po.x  s 
Acts  a-nd  Monuments,  vol.  i.  p.  52.  Amio.  HI. 
Edit.  1G32. 

3.  What  saw  Romanus  in  Christ,  when  he  said 
to  the  raging  Emperor,  who  threatened  him  with 
fearful  torments,  Thy  sentence,  0  Emperor,  I  joy- 
fully  embrace,  and  refuse  not  to  be  sacrificed  by 


296 


COME   AND   TA-ELCOME   TO   JESUS   CHRIST. 


ns  cruel  tonncnts  as  thou   caust    invent  ? — Fox, 
vul.  i.  p.  HG. 

4.  What  saw  Menas,  the  Egyptian,  in  Christ, 
when  he  said,  under  most  cruel  torments,  There 
is  nothing  in  my  mind  that  can  be  compared  to  the 
kinudoin  of  heaven ;  ncitlier  is  all  the  world,  if  it 
was  weighed  in  a  balance,  to  be  preferred  with  the 
jirice  of  one  soul?  Who  is  able  to  separate  us 
from  tlie  luve  of  Jesus  Christ  our  Lord  ?  And  I 
have  learned  of  my  Lord  and  King  not  to  fear  them 
that  kill  the  body,  <fcc.     P.  117. 

5.  What  did  Eulalia  sec  in  Christ,  when  she 
said,  as  they  were  pulling  her  one  joint  from  an- 
other. Behold,  0  Lord,  I  will  not  forget  thee. 
Wliat  a  pleasure  it  is  for  them,  0  Chi-ist!  that 
remember  thy  triumphant  victory?     P.  121. 

G.  What  think  you  did  Agnes  see  in  Christ,  when 
rejoicingly  she  went  to  meet  the  soldier  that  was 
apj)ointed  to  be  her  executioner.  I  will  willingly, 
said  she,  receive  into  my  paps  the  length  of  this 
sword,  and  into  my  breast  will  draw  the  force 
thereof,  even  to  the  hilts;  that  thus  I,  being 
married  to  Christ  my  spouse,  may  surmount  and 
escape  all  the  darkness  of  this  world?     P.  122. 

7.  What  do  you  think  did  Julitta  see  in  Christ, 
when,  at  the  Emperor's  telling  of  her,  that  except 
she  would  worship  the  gods,  she  should  never  have 
protection,  laws,  judgments,  nor  life,  she  replied. 
Farewell  life,  welcome  death ;  farewell  riches, 
welcome  poverty  :  all  that  I  have,  if  it  were  a 
thousand  times  more,  would  I  rather  lose,  than  to 
speak  one  wicked  and  blasphemous  word  against 
my  Creator  ?     P.  123. 

8.  What  did  Marcus  Arethusius  see  in  Christ, 
when  after  his  enemies  had  cut  his  flesh,  anointed 
it  with  honey,  and  hanged  him  up  in  a  basket  for 
flies  and  bees  to  feed  on,  he  would  not  give,  to 
u})huld  idolatry,  one  halfpenny  to  save  his  life  ? 
P.  128. 

9.  What  did  Constantine  see  in  Christ,  when  he 
used  to  kiss  the  wounds  of  them  ihat  sufi'ered  for 
him  ?     P.  135. 

10.  But  what  need  I  give  thus  particular  in- 
fctances  of  words  and  smaller  actions,  when  by  their 
lives,  their  blood,  tlieir  enduring  hunger,  sword, 
tire,  pulling  asunder,  and  all  torments  that  the 
devil  and  hell  could  devise,  for  the  love  they  bare 
to  Christ,  after  they  were  come  to  him? 

UlicU  Jtmt  •xiiov  fouTid  ill  him,  sinner? 

What!  come  to  Christ,  and  find  nothing  in  him  ! 
—when  all  things  that  are  worth  looking  after  are 
in  him ! — or  if  anything,  yet  not  enough  to  wean 
thee  from  thy  sinful  delights,  and  fleshly  lusts! 
Away,  away,  thou  art  not  coming  to  Jesus  Christ. 

He  that  has  come  to  Jesus  Christ,  hath  found 
in  him,  that,  as  I  said,  that  is  not  to  be  found 
anywhere  else.     As, 

1.  He  that  is  come  to  Christ  halli  found  God  in 
Lim,  reconciling  the  world  unto  himself,  not  im- 


puting their  trespasses  to  them.     And  so  God  is 
not  to  be  found  iu  heaven  and  earth  besides.  2  Co. 

V.  19,  20. 

2.  He  that  is  come  to  Jesus  Christ  hath  found 
in  him  a  fountain  of  grace,  sufficient,  not  only  to 
pardon  sin,  but  to  sanctify  the  soul,  and  to  preserve 
it  fi'oni  falling,  in  this  evil  world. 

3.  He  that  is  come  to  Jesus  Christ  hath  found 
virtue  in  him ;  that  virtue,  that  if  he  does  but 
touch  thee  with  his  Word,  or  thou  him  by  faith, 
life  is  forthwith  conveyed  into  thy  soul.  It  makes 
thee  wake  as  one  that  is  waked  out  of  his  sleep ; 
it  awakes  all  the  powers  of  the  soul.  Ps.  xxx.  u,  ii>. 

Ca.  vi.  12. 

4.  Art  thou  come  to  Jesus  Christ  ?  Thou  hast 
found  glory  in  him,  glory  that  surmounts  and  goes 
beyond.  '  Thou  art  more  glorious  -  than  the 
mountains  of  prey.'  v&.  i\.\vi.  4. 

5.  What  shall  I  say  ?  Thou  hast  found  righ- 
teousness in  him ;  thou  hast  found  rest,  peace, 
delight,  heaven,  glory,  and  eternal  life. 

Sinner,  be  advised ;  ask  thy  heart  again,  say- 
ing, Am  I  come  to  Jesus  Christ  ?  For  upon  this 
one  question.  Am  I  come,  or,  am  I  not  ?  hangs 
heaven  and  hell  as  to  thee.  If  thou  canst  say,  I 
am  come,  and  God  shall  approve  that  saying, 
happy,  happy,  happy  man  art  thou!  But  if  thou 
art  not  come,  what  can  make  thee  happy?  yea, 
what  can  make  that  man  happy  that,  for  his  not 
coming  to  Jesus  Christ  for  life,  must  be  damned 
iu  hell  ? 

Use  Third. — The  third  use — a  use  of  encour- 
agement. 

Coming  sinner,  I  have  now  a  word  for  thee ; 
be  of  good  comfort,  '  He  will  in  no  wise  cast  out.' 
Of  all  men,  thou  art  the  blessed  of  the  Lord ;  the 
Father  hath  prepared  his  Son  to  be  a  sacrifice  for 
thee,  and  Jesus  Christ,  thy  Lord,  is  gone  to  pre- 
pare a  place  for  thee.  Ju.  i.  ay.  He.  x.  What  shall 
I  say  to  thee  ? 

\^First,'\  lliou  comest  to  a  full  Christ ;  thou  canst 
not  want  anything  for  soul  or  body,  for  this  world 
or  that  to  come,  but  it  is  to  be  had  in  or  by  Jesus 
Christ.  As  it  is  said  of  the  land  that  the  Dauites 
went  to  possess,  so,  and  with  much  more  truth,  it 
may  be  said  of  Christ ;  he  is  such  an  one  with 
whom  there  is  no  want  of  any  good  thing  that  is  iu 
heaven  or  earth.     A  full  Christ  is  thy  Christ. 

1.  He  is  full  of  grace.  Grace  is  sometimes 
taken  for  love ;  never  any  loved  like  Jesus  Christ. 
Jonathan's  love  went  beyond  the  love  of  women; 
but  the  love  of  Christ  passes  knowledge.  It  ia 
beyond  the  love  of  all  the  earth,  of  all  creatures, 
even  of  men  and  angels.  His  love  prevailed  with 
him  to  lay  aside  his  glory,  to  leave  the  heavenly 
place,  to  clothe  himself  with  flesh,  to  be  born  in  a 
stable,  to  be  laid  in  a  manger,  to  live  a  poor  life  in 
the  world,  to  take  upon  him  our  sicknesses,  iutir- 
mities,  sins,  curse,  death,  and  the  wrath  that  was 


COME   AND  WELCOME   TO   JESUS   CHRIST. 


297 


due  to  man.     And  all  this  be  did  for  a  base,  imde-  ! 
serving,  unthankful  people  ;  yea,  for  a  people  that 
was  at  enmity  with  him.      '  For  when  we  were  yet 
without  strength,  in  due  time  Clirist  died  for  the  ' 
ungodly.      For  scarcely  for  a  righteous  man  will 
one  die ;  yet  peradventure  for  a  good  man  some 
would  even  dare  to  die.     But  God  commendetb  his  { 
love  toward  us,  in  that  while  we  were  yet  sinners, 
Christ  died  for  us.     Much  more,  then,  being  now- 
justified  by  his  blood,  we  shall  be  saved  from  wrath 
through  him.     For  if,  when  we  were  enemies,  we 
were  reconciled  to  God  by  the  death  of  his  Son,  ' 
much  more,  being  reconciled,  we  shall  be  saved  by  ! 
his  life.'  Uo.  V.  c— 10.  i 

2.  He  is  full  of  truth.     Full  of  grace  and  truth,  j 
Truth,  that  is,  faithfulness  in  keeping  promise,  even 
this  of  the  text,  with  all  other,  '  1  will  in  no  wise  | 
cast  out.'  Jn. xiv.6.     Hence  it  is  said,  that  his  words  j 
be  true,  and  that  he  is  the  faithful  God,  that  keepeth 
covenant.     And  hence  it  is  also  that  his  promises 
are  called  truth  :   *  Thou  wilt  fulfil  thy  truth  unto  | 
Jacob,  and  thy  mercy  unto  Abraham,  which  thou 
hast  sworn  unto  our  fathers  from  the  days  of  old.' 
Therefore  it  is  said  again,  that  both  himself  and 
words  are  truth :  '  I  am  the  truth,  the  Scripture  of 
truth.'  Da.  X.  21.     '  Thy  word  is  truth,'  jn.  xvu.  u.  2  Sa. 
vii.  28 ; '  thy  law  is  truth, '  Ps.  cxix.  142 ;  and  '  my  mouth, ' 
saith  he,  'shall  speak  truth,'  Pr.  vui.  7;  see  also  Ec. 

xii.  10.  Is.  XXV.  1.  Mai.  ii.  6.  Ac.  xxvi.  25.  2  Tl.  ii.  12,  13.       Now, 

I  say,  his  word  is  truth,  and  he  is  full  of  truth  to 
fulfil  his  truth,  even  to  a  thousand  generations. 
Coming  sinner,  he  will  not  deceive  thee ;  come 
boldly  to  Jesus  Christ. 

3.  He  is  full  of  wisdom.  He  is  made  unto  us 
of  God  wisdom  ;  wisdom  to  manage  the  affairs  of 
his  church  in  general,  and  the  aft'airs  of  every  com- 
ing sinner  in  particular.  And  upon  this  account 
he  is  said  to  be  '  head  over  all  things,'  i  Co.  i.  Ep.  i., 
because  he  manages  all  things  that  are  in  the  world 
by  his  wisdom,  for  the  good  of  his  church  ;  all 
men's  actions,  all  Satan's  temptations,  all  God's 
providences,  all  crosses,  and  disappointments  ;  all 
things  whatever  are  under  the  hand  of  Ciirist — who 
is  the  wisdom  of  God — and  he  ordereth  them  all  for 
good  to  his  church.  And  can  Christ  help  it — and 
be  sure  he  can — nothing  shall  happen  or  fall  out  in 
the  world,  but  it  shall,  in  despite  of  all  opposition, 
have  a  good  tendency  to  his  church  and  people. 

4.  He  is  full  of  the  Spirit,  to  communicate  it  to 
the  coming  sinner  ;  he  hath  therefore  received  it 
without  measure,  that  he  may  communicate  it  to 
every  member  of  his  body,  according  as  every  man's 
measure  thereof  is  allotted  him  by  tne  Father. 
Wherefore  he  saith,  that  he  that  comes  to  him,  '  Out 
of  his  belly  shall  flow  rivers  of  livhig  water.'  Jn. 

Ui.  34.  Tit.  iii.  5,  0.   Ac.  ii.  Jn.  vii.  33— 3». 


5.    He  is  indeed 
graces  of  the  Spirit. 

VOL.  I. 


storehouse  full   of   all    the 
'  Of  his  fulness  have  all  we 


received,  and  grace  for  grace.'  Jn.  i.  is.  Here  is  more 
faith,  more  love,  more  sincerity,  more  humility, 
more  of  every  grace  ;  and  of  this,  even  more  of 
this,  he  giveth  to  every  lowly,  humble,  penitent 
coming  sinner.  Wherefore,  coming  soul,  thou 
comest  not  to  a  barren  wihlcrness  when  thou  comcbt 
to  Jesus  Christ. 

6.  He  is  full  of  bowels  and  compassion  :  and 
they  shall  feel  and  find  it  so  that  come  to  him  for 
life.  He  can  bear  with  thy  weaknesses,  he  can  pity 
thy  ignorance,  he  can  be  touched  with  the  feeling 
of  thy  infirmities,  he  can  affectionately  forgive  thy 
transgressions,  he  can  heal  thy  backslidinn-s,  and 
love  thee  freely.  His  compassions  fail  not  ;  '  and 
he  will  not  break  a  bruised  reed,  nor  quench  the 
smoking  flax ;  he  can  pify  them  that  no  eye  pities, 
and  be  afflicted  in  all  thy  afflictions.'  Mat.  xxvi.  41.  lie. 

V.  2  ;  ii.  18.  Mat.  ix.  2.  llo.  xiv.  4.  Ezt».  xvi.  5,  6.  la.  Ixiii.  y.  Pa. 
Ix-wiii.  38  ;  Ixxxvi.  lb  ;  cxi.  4  ;  cxii.  4.  La.  iii.  22.  Is.  xlii.  3. 

7.  Coming  soul,  the  Jesus  that  thou  art  coming 
to,  is  full  of  might  and  terribleness  for  thy  advan- 
tage ;  he  can  suppress  all  thine  enemies ;  he  is  the 
Prince  of  the  kings  of  the  earth  ;  he  can  bow  all 
men's  designs  for  thy  help  ;  he  can  break  all  snares 
laid  for  thee  in  the  way ;  he  can  lift  thee  out  of  all 
difficulties  wherewith  thou  mayest  be  surrounded  ; 
he  is  wise  in  heart,  and  mighty  in  power.  Every 
life  under  heaven  is  in  his  hand  ;  yea,  the  fallen 
angels  tremble  before  him.     And  he  will  save  thy 

life,  coming  sinner.  1  Co.  i.  24.  Ro.  viii.  28.  Mat.  xxviii.  1  \ 
Tie.  iv.    Ps.  xix.  3  ;   xxvii   5,  G.  Job  ix.  4.  Ju.  xviL  2.  Mat.  viii.  29. 

Lu.  viii.  28.   Jii.  ii.  19. 

8.  Coming  sinner,  the  Jesus  to  whom  thou  ai-t 
coming  is  lowly  in  heart,  he  despiseth  not  any.  It 
is  not  thy  outward  meanness,  nor  thy  inward  weak- 
ness ;  it  is  not  because  thou  art  poor,  or  base,  or 
deformed,  or  a  fool,  that  he  will  despise  thee  :  he 
hath  chosen  the  foolish,  the  base,  and  despised 
things  of  this  world,  to  confound  the  wise  and 
mighty.  He  will  bow  his  ear  to  thy  stammering 
prayers  he  will  pick  out  the  meaning  of  thy  inex- 
pressible groans  ;  he  will  respect  thy  weakest  offer- 
ing, if  there  be  in  it  but  thy  heart.  Mat  xi.  20.  Lu.  lir. 

21.  Pr.  IK.  4— G.  Is.   xxxviii.  14,  15.    Ca.  v.  15.    Jn.  iv.  27.   Mar.  iii. 

33,  34.  Jii.  V.  11.  Now,  is  not  this  a  blessed  Christ, 
coming  sinner  ?  Art  thou  not  like  to  fare  well, 
when  thou  hast  embraced  him,  coming  sinner  ?  But, 

Second,  lliou  hast  yet  avother  advantage  hy  Jesus 
CJirist,  thou  art  coming  to  him,  for  he  is  not  only  full, 
BUT  FREE.  He  is  not  sparing  of  what  he  has  ;  he 
is  open-hearted  and  open-handed.  Let  me  in  a 
few  particulars  sliow  thee  this  : 

1.  This  is  evident,  because  he  calls  thee ;  he  calls 
upon  thee  to  come  unto  him ;  the  which  he  would 
not  do,  was  he  not  free  to  give ;  yea,  he  bids  tliee, 
when  come,  ask,  seek,  knock.  And  for  thy  encour- 
agement, adds  to  every  connnand  a  promise,  'Seek, 
ar^d  ye  shall  find;  ask,  and  ye  slmU  have;  knock, 
2  P 


S9S 


COME   AND  WELCOME   TO   JESUS   CHRIST. 


and  it  shall  be  opened  unto  you.'  If  the  rich  man 
Eliould  say  thus  to  the  poor,  would  not  he  be 
reckoned  a  free-hearted  man  ?  I  say,  should  he 
say  to  the  poor,  Come  to  my  door,  ask  at  my  door, 
knock  at  my  door,  aud  you  shall  find  and  have  ; 
would  lie  not  be  counted  liberal  ?  Why,  thus  doth 
Jesus  Christ.     Mind  it,  coming  sinner,  is.  iv.  3.  Ps. 

1.  l.').  Mat.  vii.  7-9, 

2.  He  doth  not  only  bid  thee  come,  but  tells 
ihee,  he  will  heartily  do  thee  good ;  yea,  he  will  do 
it  with  rejoicing  ;  '  I  will  rejoice  over  them,  to  do 
them  good  -  with  my  whole  heart,  and  with  my 

Avhole  soul.'    Je.  xx.\ii.  41. 

3.  It  appcareth  that  he  is  free,  because  he  giveth 
■without  twitting.*  '  He  giveth  to  all  7nen  liber- 
ally, and  upbraideth  not.'  Ja.  i.  v.  There  are  some 
that  will  not  deny  to  do  the  poor  a  pleasure,  but 
they  will  mix  their  mercies  with  so  many  tiaits, 
that  the  persons  on  whom  they  bestow  their 
charity  shall  find  but  little  sweetness  in  it.  But 
Christ  doth  not  do  so,  coming  sinner;  he  castetli 
all  thine  iniquities  behind  his  back.  is.  xxxviii.  i?. 
Thy  sins  and  iniquities  he  will  remember  no  more. 

He.  viii.  12. 

4.  That  Christ  is  free,  is  manifest  by  the  com- 
plaints that  he  makes  against  them  that  will  not 
come  to  him  for  mercy.  I  say,  he  complains,  say- 
ing, '  0  Jerusalem,  Jerusalem!  how  often  would 
I  have  gathered  thy  children  together,  even  as  a 
hen  gathereth  her  chickens  under  Iter  wings,  and 
ye  would  not ! '  Mat.  xxiii.  37.  I  say,  he  speaks  it  by 
way  of  complaint.  He  saith  also  in  another  place, 
'But  thou  hast  not  called  upon  me,  0  Jacob.' 
Is.  xliii.  2a.  Coming  sinner,  see  here  the  willing- 
ness of  Christ  to  save ;  see  here  how  free  he  is  to 
communicate  life,  and  all  good  things,  to  such  as 
thou  art.  He  complains,  if  thou  comest  not ;  he  is 
displeased,  if  thou  callest  not  upon  him.  Hark, 
coming  sinner,  once  again  ;  when  Jerusalem  would 
not  come  to  him  for  safeguard,  '  he  beheld  the 
city,  and  wept  over  it,  saying.  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  unto  thy  peace ;  but  now  they  are  hid  from 
thine  eyes.'  i.u.  xix.  41, 42. 

5.  Lastly,  He  is  open  and  free-hearted  to  do 
thee  good,  as  is  seen  by  the  joy  and  rtyoicing  that 
he  mauifesteth  at  the  coming  home  of  poor  prodi- 
gals. He  receives  the  lost  sheep  with  rejoicing; 
the  lost  goat  with  rejoicing ;  yea,  when  the  prodi- 
gal came  home,  what  joy  and  mirth,  what  music 
and  dancing,  was  in  his  father's  house!  Lu.  xv. 

Tidal.  Comivff  simicr,  I  will  add  another  encour- 
agancid  for  thy  hdj). 

I.  God  hath  prepared  a  nicrcy-seat,  a  throne  of 
grace  to  sit  on ;  that  thou  mayest  come  thither  to 
him,  and  that  he  may  from  thence  hear  thee,  and 


*   '  Twitliiij:;'  tamiliiij^,  or  R'buking.— El). 


receive  thee.  'I  will  commune  with  thee,'  saith 
he,  *  from  above  the  mercy-seat. '  Ex.  xxv.  22.  As 
who  shall  say,  sinner.  When  thou  comest  to  me, 
thou  shalt  find  me  upon  the  mercy-seat,  where  also 
I  am  always  found  of  the  undone  coming  sinner. 
Thither  I  bring  my  pardons ;  there  I  hear  and 
receive  their  petitions,  and  accept  them  to  my 
favour. 

2.  God  hath  also  prepared  a  golden  altar  for 
thee  to  offer  thy  prayers  and  tears  upon.  A  golden 
altar !  It  is  called  a  '  golden  altar, '  to  show  what 
worth  it  is  of  in  God's  account:  for  this  golden 
altar  is  Jesus  Christ ;  this  altar  sanctifies  thy  gift, 
and  makes  thy  sacrifice  acceptable.  This  altar, 
then,  makes  thy  groans  golden  groans ;  thy  tears 
golden  tears ;  and  thy  prayers  golden  prayers,  in 
the  eye  of  that  God  thou  comest  to,  coming  sinner. 

Re.  viii.    Mat.  xxiii.  19.    He.  x.  10.    1  Pe.  ii.  5. 

3.  God  hath  strewed  all  the  way,  from  the  gate 
of  hell,  where  thou  wast,  to  the  gate  of  heaven, 
whither  thou  art  going,  with  flowers  out  of  his  own 
garden.  Behold  how  the  promises,  invitations, 
calls,  and  encouragements,  like  lilies,  lie  round 
about  thee !  take  heed  that  thou  dost  not  tread 
them  under  foot,  sinner.  With  promises,  did  I  say  ? 
Yea,  he  hath  mixed  all  those  with  his  own  name, 
his  Son's  name ;  also,  with  the  name  of  mercy, 
goodness,  compassion,  love,  pity,  grace,  forgive- 
ness, pardon,  and  what  not,  that  may  encourage 
the  coming  sinner. 

4.  He  hath  also  for  thy  encouragement  laid  up 
the  names,  and  set  forth  the  sins,  of  those  that 
have  been  saved.  In  this  book,  they  are  fairly 
written,  that  thou,  through  patience  and  comfort 
of  the  Scriptures,  mightest  have  hope.  (I.)  In 
this  book  is  recorded  Noah's  maim  and  sin ;  aud 
how  God  had  mercy  upon  him.  (2.)  In  this  record 
is  fairly  written  the  name  of  Lot,  and  the  nature 
of  his  sin  ;  and  how  the  Lord  had  mercy  upon  him. 
(3.)  In  this  record  thou  hast  also  fairly  written 
the  names  of  Moses,  Aaron,  Gideon,  Samson, 
David,  Solomon,  Peter,  Paul,  with  the  nature  of 
their  sins ;  and  how  God  had  mercy  upon  them ; 
and  all  to  encourage  thee,  coming  sinner. 

Fourth.  J  will  acid  yet  another  encouragement  for 
tlie  mail  that  is  coming  to  Jesits  Chist.  Art  thou 
coming  ?     Art  thou  coming,  indeed  ?     Why, 

1.  Then  this  thy  coming  is  by  virtue  of  God's  caU. 
Thou  art  called.  Calling  goes  before  coming. 
Coming  is  not  of  works,  but  of  him  that  calleth. 
'  He  goeth  up  into  a  mountain,  and  calleth  unto 
/m/4  whom  he  would;  and  tln'y  came  unto  him.' 

Mar.  iii.  13. 

2.  Art  thou  coming  ?  This  is  also  by  virtue  of 
illumination.  God  has  made  thee  see;  and,  there- 
fore, thou  art  coming.  So  long  as  thou  wast  dark- 
ness, thou  lovedst  darkness,  and  couldst  not  abide 
to  come,  because  thv  deeds  were  evil ;  but  beii;g 


COME   AND   WELCOME   TO   JESUS   CHRIST. 


299 


Tiow  illuminated  and  made  to  see  what  and  where 
thou  art,  and  also  what  and  whare  thy  Saviour  is, 
now  tliou  art  coming  to  Jesus  Christ ;  '  Blessed 
art  thou,  Simon  Barjuna:  for  flesh  and  blood  hath 
not  revealed  it  unto  thee,'  saith  Christ,  '  but  my 
Father  which  is  in  heaven.'  Mat.  xvi.  n. 

3.  Art  thou  coming?  This  is  because  God 
hath  inclined  thine  heart  to  come.  God  hath 
called  thee,  illuminated  thee,  and  inclined  thy 
heart  to  come ;  and,  therefore,  thou  comest  to 
Jesus  Christ.  It  is  God  that  worketh  in  thee  to 
will,  and  to  come  to  Jesus  Christ.  Coming  sinner, 
bless  God  for  tliat  he  hath  given  thee  a  will  to 
come  to  Jesus  Christ.  It  is  a  sign  tliat  thou 
belongest  to  Jesus  Christ,  because  God  has  made 
thee  willing  to  come  to  him.  I's.  ex.  3.  Bless  God 
for  slaying  the  enmity  of  thy  mind ;  had  he  not 
done  it,  thou  vvouldst  as  yet  have  hated  thine  own 
salvation. 

4.  Art  thou  coming  to  Jesus  Clirist  ?  It  is 
God  that  giveth  thee  power:  2^oioer  to  pursue  thy 
icill  in  the  matters  of  thy  salvation,  is  the  gift  of 
God.  '  It  is  God  which  worketh  in  you  both  to 
will  and  to  do.' Pld. ii.  13.  Not  that  God  worketh 
will  to  come,  where  he  gives  no  power ;  but  thou 
shouldest  take  notice,  that  power  is  an  additional 
mercy.  The  church  saw  that  will  and  j^oicer 
were  two  things,  when  she  cried,  '  Draw  me,  we 
will  I'un  after  thee.'  Ca.  i.  4.  And  so  did  David  too, 
when  he  said,  '  I  will  run  the  way  of  thy  com- 
mandments, when  thou  shalt  enlarge  ray  heart.' 
ps.  cxix.  S3.  Will  to  come,  and  power  to  pursue  thy 
V  ill,  is  double  mercy,  coming  sinner. 


5.  All  thy  strange,  passionate,  sudden  rushingg 
forward  after  Jesus  Christ,  coming  sinners  know 
what  I  mean,  they  also  are  thy  helps  from  God. 
Perhaps  thou  feelest  at  some  times  more  than  at 
otiiers,  strong  stirrings  up  of  heart  to  fly  to  Jesus 
Christ;  now  thou  hast  at  tliis  time  a  sweet  and 
stiff"  gale  of  the  Spirit  of  God,  filling  thy  sails  witli 
the  fresh  gales  of  his  good  Spirit ;  and  thou  ridest 
at  those  times  as  upon  the  wings  of  the  wind,  being 
carried  out  beyond  thyself,  beyond  the  most  of  tliy 
prayers,  and  also  above  all  thy  fear  and  temptations. 

6.  Coming  sinner,  hast  thou  not  now  and  then  a 
kiss  of  the  sweet  lips  of  Jesus  Christ,  I  mean  some 
blessed  word  dropping  like  a  lioney-comb  upon  thy 
soul  to  revive  thee,  when  thou  art  in  the  midst  of 
thy  dumps  ? 

7.  Does  not  Jesus  Christ  sometimes  give  thee 
a  glimpse  of  himself,  though  perhaps  thou  seest  him 
not  so  long  a  time  as  while  one  may  tell  twenty. 

8.  Hast  thou  not  sometimes  as  it  wore  the  very 
warmth  of  his  wings  overshadowing  the  face  of  thy 
soul,  that  gives  thee  as  it  were  a  gload*  upon  thy 
spirit,  as  the  bright  beams  of  the  sun  do  upon  thy 
body,  when  it  suddenly  breaks  out  of  a  cloud, 
though  presently  all  is  gone  away  ?  Well,  all 
these  things  are  the  good  hand  of  thy  God  upon 
thee,  and  they  are  upon  thee  to  constrain,  to  pro- 
voke, and  to  make  thee  willing  and  able  to  come, 
coming  sinner,  that  thou  mightest  in  the  end  be 
saved. 


*  '  A  gloail  ;*  a  warm,  ea^er,  passionate  gazing :  now  obso< 
lete. — El). 


JUSTIFICATION  BY  AN  IMPUTED  RIGHTEOUSNESS; 


NO    WAY  TO    HEAVEN    BUT   BY   JESUS    CnUIST. 


ADVERTISEMENT  BY  THE  EDITOrw 


This  is  one  of  tliose  ten  excellent  manuscripts 
which  were  found  among-  Bunyan's  papers  after 
liis  decease  in  1688.  It  had  been  prepared  by 
liim  for  publication,  but  still  wanted  a  few  touches 
of  his  masterly  hand,  and  a  preface  in  his  charac- 
teristic style.  He  had,  while  a  prisoner  for  non- 
conformity, in  1672,  published  a  treatise  upon 
this  subject,  in  reply  to  Mr.  Fowler,  who  was  soon 
after  created  Bishop  of  Gloucester ;  but  that  was 
more  peculiai-ly  intended  to  prove  that  those  who 
are  justified  by  faith  in  Christ  are  placed  in  a 
safer,  more  honourable,  and  more  glorious  state 
than  that  possessed  by  Adam  before  his  fall. 
j\Ir.  Fowler  took  the  popular  view,  that  the  suft'er- 
ings  of  the  Saviour  were  intended  to  replace  man 
in  a  similar  position  to  that  of  Adam  when  in  a 
state  of  innocence ;  and  to  give  him  powers,  which, 
if  properly  used,  would  enable  him  to  save  himself. 

It  is  of  importance  that  we  should  understand 
the  meaning  of  the  term  'justification  '  as  here 
used.  It  is  an  acquittal,  on  being  tried  b}'  the 
law ;  or  a  proof  that,  upon  the  most  penetrating 
Bcrutiny,  we  have,  through  life,  fulfilled  and  per- 
formed all  its  requirements  in  word,  thought,  and 
deed,  t\'ithout  the  sliglitest  deviation  or  taint  of 
error.  This  is  essential  to  salvation,  and  must  be 
done,  either  personally,  or  by  the  imputation  of 
the  Saviour's  obedience  to  us.  Multitudes  vainly 
imagine  that  this  can  be  attained  by  our  partial 
obedience,  aided,  where  we  fail,  by  the  imputation 
of  so  much  of  the  Saviour's  obedience  as,  being 
]ilaced  to  our  account,  will  make  up  the  deficiency. 
Upon  justification  must  depend  the  salvation  of 
the  sold.  Bunyan  was  convinced  that  the  sinner's 
only  hope  was  by  the  imputation  of  Christ's  right- 
eousness, which  alone  could  justify  him  from  all 
things,  and  witiiout  which  he  must  perish. 

As  'by  the  deeds  of  the  law  tlicro  shall  no 
flesh  be  justified,'  it  becomes  an  important  inquiry 
whether  the  law,  by  which  all  must  be  tried,  and 
justified  or  condemned,  is  opposed  to  the  gospel 
or  glad  tidings  of  salvation?  God  forbid  that  we 
thould  for  a  moment  entertain  such  a  thought! 
they  both  proceed  from  the  same  Divine  source, 
and  the  gospel  confirms  and  establishes  the  law. 
This  is  clearly  shown  in  the  following  treatise. 
Every  Christian  fornjs  a  part  of  that  one  mvstical  I 


bod}',  of  which  Christ  is  the  head,  and  in  which 
alone  can  be  fulfilled  every  jot  and  tittle  of  the  law. 
Bun^-an's  controversy  is  with  an  opinion,  held  by 
many,  that  a  man  may,  in  his  own  person,  by  an 
imperfect  obedience  to  some  of  the  requirements  of 
the  law,  procure,  or  aid  in  obtaining,  justification. 

There  can  be  no  subject  more  intensely  inter- 
esting than  the  means  of  a  sinner's  justification 
before  that  God  whose  law  is  perfect,  and  who  is 
of  purer  eyes  than  to  behold  iniquity  except  with 
abhorrence ;  nor  is  there  one  upon  which  more 
fatal  mistakes  have  been  made. 

The  great  delusion  which,  like  a  dcadl}'  leprosy, 
has  involved  man  in  uncertainty  and  darkness  in 
all  his  conceptions  of  pui'ity  and  holiness,  is  the 
fallacious  hope  of  producing  some  good  works  to 
blot  out  transgressions ;  or  that  man  is  not  so  pol- 
luted, but  that  he  may  justify  himself  by  works 
performed  through  some  kind  of  ability  communi- 
cated by  the  Saviour — an  ability  which  he  might 
or  might  not  use,  but  upon  the  proper  use  of  which 
he  considers  that  his  salvation  depends  ;  leaving 
him  in  the  most  distressing  uncertaint}'  and  doubt 
upon  this  all-important  subject.  All  these  Bunyan 
considered  to  be  specious  and  most  dangerous  de-  , 
vices  of  Satan,  unscriptural,  and  contrary  to  the 
simplicity  and  design  of  the  gospel. 

In  this  treatise  very  powerful  arguments  are 
used  to  counteract  these  errors,  and  to  place  the 
doctrine  of  justification  in  all  its  glorious  purity. 
It  is  essentially  the  source  of  the  glad  tidings  of 
great  joy  made  known  by  the  Christian  dispen- 
sation ;  showing  that  the  redemption  of  believers 
is  perfect  and  finished,  neither  needing  nor  suffer- 
ing any  human  additions.  The  righteousness  of 
Christ  fully  justifies  all  that  believe,  while  the 
fountain  that  he  opened  washes  away  all  their 
defilements,  and  presents  them  at  the  judgment- 
scat,  without  spot  or  blemish,  their  robes  being 
washed  and  made  white  in  the  blood  of  the  Lamb. 

To  prevent  this  doctrine  from  being  impeached 
with  a  tendency  to  Aveaken  man  in  the  discharge 
of  his  moral  duties,  the  same  Divine  power  which 
thus  pardoned  sin  has  decreed  that  a  sense  of 
pardoning  love  should  impel  the  redeemed  to 
walk  in  newness  of  life — and  that  it  is  only  while 
thus  walking  in  holy  obedience  that  they  have  aa 


JUSTIFICATION   BY   AN   LAIPUTED   RIGHTEOUSNESS. 


301 


evidence  of  being  members  of  Christ's  mystical 
body.  For,  '  whom  he  did  foreknow,  he  also  did 
predestinate  to  he  conformed  to  the  image  of  his 
Son ;  whom  he  did  predestinate,  them  he  also 
called;  and  whom  he  called,  them  he  also  justi- 
fied.' So  full  is  this  of  consolation  and  felicity 
that  the  apostle  exclaims,  '  If  God  be  for  us,  who 
can  he  against  us?'  Thus,  salvation  by  free  grace 
is  inseparably  connected  with  good  works.  The 
righteousness  of  the  second  Adam,  the  Lord  from 
heaven,  imputed  to  his  members,  justifies  them, 
in  the  same  manner  as  the  disobedience  of  the  first 
Adam,  imputed  to  all  his  members  or  posterity, 
makes  them  sinners.  To  use  the  expressive  words 
of  Bunyan,  'The  sinner  is  justified  from  the  curse, 
ill  the  dgM  of  God,  while  a  sinner  in  himself.' 
This  is  a  startling  fact.  That  Rahab  or  Mary 
jMagdalene,  and  even  Saul,  the  murderous  perse- 
cutor, were,  in  the  sight  and  purposes  of  God, 
justified,  while  they  were,  in  the  esteem  of  God's 
saints,  in  a  state  of  the  vilest  sin,  is  a  doctrine 
revolting  to  the  pride  of  human  nature.  But  we 
should  recollect  that,  in  the  sight  of  God,  a  thou- 
sand years  are  but  as  one  day;  while  one  day  may 
be  magnified  into  a  thousand  years ;  and  that  the 
purposes  of  God  are  concealed  to  us  while  sin 
blinds  our  eyes.  Rahab  and  Magdalene  were 
wretched  before  tlieir  conversion,  nor  could  Saul 
have  been  much  less  Avretched,  while  carrying 
misery  into  the  hearts  and  families  of  God's  saints. 
There  can  be  no  real  happiness  without  spiritual 
life — holy  obedience  to  the  Divine  will,  and  a 
scriptural  hope  of  justification  before  God  and  his 
law.  These  are  the  means  he  uses  to  make  known 
to  us  his  secret  purposes.  No  man  has  lived  in 
the  world,  since  the  inspired  writers,  more  capable 
of  detecting  the  devil's  sophistry  upon  this  subject 
than  John  Bunyan,  He  had  passed  througli  a 
furnace  of  experience  while  seeking  justification. 
He  well  knew  that,  upon  keeping  the  moral  law  of 
God,  the  peace  of  the  world  and  our  personal 
happiness  depended.  How  is  this  great  object  to 
be  accomplished  ?  If  we  attempt  to  keep  it,  in 
order  to  gain  eternal  life,  we  shall  fail,  as  all  othei's 
have  done.     In  every  attempt  thus  to  keej)  it,  to 


use  Bunyan's  expression  (p.  322),  '  The  guilt  of 
sin,  which  is  by  the  law,  makes  such  a  noi.se  and 
horror  in  my  conscience  that  I  can  neither  hear 
nor  see  the  word  of  peace,  unless  it  is  spoken  with 
a  voice  from  heaven !'  Our  polluted  nature  leads 
to  sin  ;  a  mist  is  before  our  eyes  ;  we  '  go  astray 
speaking  lies.'  Tiie  strong  natural  bias  to  break 
the  law  will  prevail ;  we  see  its  effects  in  the  great 
bulk  of  those  who  are  taught  to  rely  upon  cere- 
monies and  upon  keeping  the  law,  Wiio  are  so 
lawless,  so  little  advanced  in  civilization,  as  the 
poor  Irish,  Spaniards,  or  Italians  ?  while  those 
who  seek  justification  as  the  free  gift  of  God,  in- 
fluenced by  gratitude  and  love,  are  found  walking'- 
in  obedience  to  the  Divine  law;  their  only  regret 
is,  that  they  cannot  live  more  to  the  glory  of  their 
Saviour.  The  doctrines  of  grace,  as  exhibited  in 
this  treatise,  have  ever  produced  glory  to  God, 
on  earth  peace,  and  goodwill  to  men ;  although 
that  spirit  which  called  Christ  a  gluttonous  man 
and  a  wine-bibber,  still  charges  these  doctrines  as 
having  a  tendency  to  licentiousness. 

Christian,  be  not  oflended  with  the  humbling, 
but  scriptural  views,  which  Bunyan  entertained  of 
every  church  of  Christ  (p.  327),  '  An  hospital  of 
sick,  wounded,  and  afiiicted  people.'  Kone  but 
such  as  feel  their  need  of  the  Physician  of  souls 
arc  fit  for  church  membership,  or  are  safely  on  the 
road  to  heaven.  Leaving  this  solemn  and  inter- 
esting subject  to  the  prayerful  attention  of  the 
reader,  I  shall  conclude  my  advertisement  by 
quoting  from  p.  331,  -a  characteristic  specimen  of 
Bunyan's  style  of  writing,  and  it  was  doubtless 
his  striking  mode  of  preaching: — '  Faith  doth  the 
same  against  the  devil  that  unbelief  doth  to  God. 
Doth  unbelief  count  God  a  liar?  Faith  counts  the 
devil  a  liar.  Doth  unbelief  hold  the  soul  from  the 
mercy  of  God?  Faith  holds  the  soul  from  the 
malice  of  the  devil.  Doth  unbelief  quench  thy 
graces?  Faith  kindleth  them  even  into  a  flame. 
Doth  unbelief  fill  the  soul  full  of-  sorrow  ?  Faith 
fills  it  full  of  the  joy  of  the  Holy  Ghost.  In  a 
word,  Doth  unbelief  bind  down  thy  sins  upon  thee  ? 
Why,  faith  in  Jesus  Christ  releaseth  thee  of  them 
all.'  Geo.  Offok. 


JUSTIFICATION  BY  AN  IMPUTED  PJGHTEOUSNESS. 


Justification  is  to  be  diversely  taken  in  the  Scrip- 
ture. Sometimes  it  is  taken  for  the  justification 
of  persons  ;  sometimes  for  the  justification  of 
actions  ;  and  sometimes  for  the  justification  of 
the  person  and  action  too. 

It  is  taken  for  the  justification  of  persons,  and 
that,  as  to  justification  with  God;  or,  as  to  justi- 
fication with  men. 


As  to  justification  with  God;  that  is,  when  a 
man  stands  clear,  quit,  free,  or  in  a  saved  condi- 
tion before  him  in  the  approbation  of  his  holy  law. 

As  to  justification  with  men ;  that  is,  when  a 
man  stands  clear  and  quit  from  just  ground  ot 
reprehension  with  tliem. 

Justification  also  is  to  be  taken  with  reference 
to  actions;  and  that  may  be  when  they  arc  con- 


302 


JUSTIFICATION   BY  AN   IMPUTED   RIGHTEOUSNESS. 


pidcred  as  flowing  from  true  faith  :    or,   because 
the  act  done  fulfils  some  transient  law.* 

As  actions  flow  from  faith,  so  thej  arc  justified, 
because  done  before  God  in,  and  made  complete 
through,  the  perfections  of  Jesus  Christ,   i  iv.  ii.  5. 

He.  xiii.  15.    Re.  viii.  1—4. 

As  by  the  doing  of  the  act  some  transient  law 
is  fulfilled ;  as  when  Jehu  executed  judgment  upon 
the  house  of  Ahab.  '  Thou  hast  done  well,'  said 
God  to  him,  '  in  executing  tliat  which  is  right  in 
mine  eyes,  and  hast  done  unto  the  house  of  Ahab 
according  to  all  that  was  in  mine  heart.'  2Ki.  x.  .30. 
As  to  such  acts,  God  may  or  may  not  look  at  the 
qualification  of  those  that  do  them  ;  and  it  is  clear 
that  he  had  not  respect  to  any  good  that  was  in 
Jehu  in  the  justifying  of  this  action;  nor  could 
lie ;  for  Jehu  stuck  close  yet  to  the  sins  of  Jero- 
boam, but  '  took  no  heed  to  walk  in  the  law  of  the 
Lord  God  of  Israel.'  2  Ki.  x.  29,  31. 

I  might  hence  also  show  you  that  a  man  may 
be  justified  even  then  when  his  action  is  con- 
demned ;  also  that  a  man  may  be  in  a  state  of 
condemnation  when  his  action  may  be  justified. 
But  with  these  distinctions  I  will  not  take  up  time, 
my  intention  being  to  treat  of  justification  as  it 
sets  a  man  free  or  quit  from  sin,  the  curse  and 
condemnation  of  the  law  in  the  sight  of  God,  in 
order  to  eternal  salvation. 

And  that  I  may  with  the  more  clearness  handle 
this  point  before  you,  I  will  lay  down  and  speak 
to  this 

PROPOSITION. 

That  there  is  no  other  way  for  sinners  to  be 
justified  from  the  curse  of  the  law  in  the 
sight  of  god,  than  by  the  imputation  of  that 
righteousness  long  ago  performed  by,  and 

STILL     RESIDING     WITH,     THE     PERSON    OF     JeSUS 

Christ. 

The  terms  of  this  proposition  are  easy ;  yet  if 
it  will  help,  I  will  speak  a  word  or  two  for  expli- 
cation. First.  By  a  sinner,  I  mean  one  that  has 
transgressed  the  law ;  «  for  sin  is  the  transgression 
of  the  law.'  ijn.  hi.  4.  Second.  By  the  curse  of 
the  law,  I  mean  that  sentence,  judgment,  or  con- 
demnaiion  which  the  law  pronounceth  against  the 
transgressor.  Ga.  iiL  10.  Third.  By  justifying  righ- 
teousness, I  mean  that  which  stands  in  the  doing 
and  suffering  of  Christ  when  he  was  in  the  world. 


•  These  are  most  important  distinctions,  upon  which  de- 
pends u  riglit  understanding  of  tliis  doctrine.  God  sees  tlie 
soul  either  in  Christ  or  iu  sin.  He  may  see  apparently  good 
works  arising  from  the  foulest  motives.  Uriah  doubtless 
thought  himself  highly  honoured  as  a  confidential  messenger 
of  great  king  David ;  God  saw  the  murder  and  adultery  in 
David's  heart.  He  was  justified  in  the  sight  of  man  for  the 
very  act  that  condemned  him  in  the  sight  of  God ;  and  for 
which  he  was  sorely  punished  in  this  world,  although  saved  by 
the  blood  of  atonement. — Ed. 


Ro.  V.  ID.  Fourth.  By  the  residing  of  this  righteous- 
ness in  Christ's  person,  I  mean  it  still  abides  with 
him  as  to  the  action,  though  the  benefit  is  bestowed 
upon  those  that  are  his.  Fifth.  By  the  imputation 
of  it  to  us,  I  mean  God's  making  of  it  ours  by  an 
act  of  his  grace,  that  we  by  it  might  be  secured 
from  the  curse  of  the  law.  Siocth.  When  1  say 
there  is  no  other  way  to  be  justified.  I  cast  away 
TO  that  END  the  law,  and  all  the  works  of  the  law, 
as  done  by  us.f 

Thus  I  have  opened  the  terms  of  the  proposition. 

First  and  Second.  Now  the  two  first — to  wit, 
what  sin  and  the  curse  is — stand  clear  in  all  men's 
sight,  unless  they  be  atheists  or  desperately  hereti- 
cal. I  shall,  therefore,  in  few  words,  clear  the 
other  four. 

Third.  Therefore  justifying  righteousness  is  the 
doing  and  suffering  of  Christ  when  he  was  in  the 
Avorld.  This  is  clear,  because  we  are  said  to  be 
'justified  by  his  obedience,'  by  his  obedience  to  the 
law.  Ro.  V.  19.  Hence  he  is  said  again  to  be  the  end 
of  the  law  for  that  very  thing — '  Christ  is  the 
end  of  the  law  for  righteousness,'  &c.  Ro.  x.  4.  The 
end,  what  is  that  ?  Why,  the  requirement  or 
demands  of  the  law.  But  what  are  they  ?  Why, 
righteousness,  perfect  righteousness.  Ga.iii.  10.  Per- 
fect righteousness,  what  to  do  ?  That  the  soul 
concerned  might  stand  spotless  in  the  sight  of  God. 
Re.  i.  5.  Now  this  lies  only  in  the  doings  and  suf- 
ferings of  Christ ;  for  '  by  his  obedience  many  are 
made  righteous ; '  wherefore  as  to  this,  Christ  is 
the  end  of  the  law,  that  being  found  in  that  obedi- 
ence, that  becomes  to  us  sufficient  for  our  justifica- 
tion. Hence  we  are  said  to  be  made  righteous  by 
his  obedience ;  yea,  and  to  be  washed,  purged,  aud 
justified  by  his  blood.  lie.  ix.  u.  Ro.  v.  is,  i9. 

Fourth.  That  this  rigliteousness  still  resides  in 
and  with  the  person  of  Christ,  even  then  when  we 
stand  just  before  God  thereby,  is  clear,  for  that 
we  are  said,  when  justified,  to  be  justified  'in  him.' 
'  In  the  Lord  shall  all  the  seed  of  Israel  be  justi- 
fied.' And  again,  '  Surely,  shall  one  say.  In  the 
Lord  have  I  righteousness,'  &c.  is.  xiv.  24,  25.  And 
again,  *  But  of  him  are  ye  in  Christ  Jesus,  who  of 
God  is  made  unto  us  -  righteousness.'  1  Co.  i.  30. 

Mark,  the  righteousness  is  still  '  iu  him,'  not  '  in 
us,'  even  then  when  we  are  made  partakers  of  the 
benefit  of  it;  even  as  the  wing  and  feathers  still 
abide  in  the  hen  when  the  chickens  are  covered, 
kept,  and  warmed  thereby. 

For  as  my  doings,  though  my  children  are  fed 
and  clothed  thereby,  are  still  my  doings,  not  theirs ; 
so  the  righteousness  wherewith  we  stand  just  before 


t  Let  not  a  seoffer  say,  '  See  how  Christians  cast  away  the 
law  of  God  1'  They  are  under  the  law  to  Christ ;  bound  by 
the  most  sacred  obligations  to  obey  all  its  requirements ;  not 
to  merit  pardon,  but  to  prove,  to  the  comfort  of  their  sonl.'?, 
that  they  have  received  pardon,  and  are  living  under  a  sense 
of  the  unmerited  grace  of  God  in  Christ. —  Ed. 


OR,  NO   WAY   TO   HEAVEN   BUT   BY  JESUS   CHRIST. 


803 


God  from  the  curse,  still  resides  in  Christ,  not  in 
us.  Our  sins,  when  laid  upon  Christ,  were  yet 
personally  ours,  not  his  ;  so  his  righteousness, 
when  put  upon  us,  is  yet  personally  his,  not  ours. 
What  is  it,  then  ?  Why,  '  he  was  made  to  be  sin 
for  us,  who  knew  no  sin ;  that  we  might  be  made 
the  righteousness  of  God  in  him.'*  2  Co.  v.  21. 

Fifth.  It  is,  therefore,  of  a  justifying  virtue, 
only  by  imputation,  or  as  God  reckoneth  it  to  us ; 
even  as  our  sins  made  the  Lord  Jesus  a  sinner — 
nay,  '  sin,'  by  God's  reckoning  of  them  to  him. 

It  is  absolutely  necessary  that  this  be  known  of 
us ;  for  if  the  understanding  be  muddy  as  to  this, 
it  is  impossible  that  such  should  be  sound  in  the 
faith ;  also  in  temptation,  that  man  will  be  at  a 
loss  that  looketh  for  a  righteousness  for  justification 
in  himself,  when  it  is  to  be  found  nowhere  but  in 
Jesus  Christ.  The  apostle,  who  was  his  crafts- 
master  as  to  this,  was  always  '  looking  to  Jesus,' 
that  he  might  '  be  found  in  him,'  knowing  that 
nowhere  else  could  peace  or  safety  be  had.  pw. 
iii.  6-9.  And,  indeed,  this  is  one  of  the  greatest 
mysteries  in  the  world ;  namely,  that  a  righteous- 
ness that  resides  with  a  person  in  heaven  should 
justify  me,  a  sinner,  on  earth  I 

Sixth.  Therefore  the  law  and  the  works  thereof, 
as  to  this,  must  by  us  be  cast  away ;  not  only  be- 
cause they  here  are  useless,  but  also  they  being 
retained  are  a  hinderance.  That  they  are  useless  is 
evident,  for  that  salvation  comes  by  another  name. 
Ac.  iv.  12.  And  that  they  are  a  hinderance,  it  is 
clear ;  for  the  very  adhering  to  the  law,  though  it 
be  but  a  little,  or  in  a  little  part,  prevents  justifi- 
cation by  the  righteousness  of  Christ.  Ro.  ix.  31,  32. 

What  shall  I  say?  As  to  this,  the  moral  law  is 
rejected,  the  ceremonial  law  is  rejected,  and  man's 
righteousness  is  rejected,  for  that  they  are  here 
both  weak  and  unprofitable.  Ko.  viii.  2,  3.  Ga.  iii.  21. 
He.  X.  1— ]2.  Now  if  all  these  and  their  works,  as  to 
our  justification,  are  rejected,  where,  but  in  Christ, 
is  righteousness  to  be  found  ? 

Thus  much,  therefore,  for  the  explication  of  the 
proposition — namely,  that  there  is  no  other  way 
for  sinners  to  be  justified  from  the  curse  of  the  law 
in  the  sight  of  God, than  by  the  imputation  of  that 
righteousness  long  ago  performed  by,  and  still 
residing  with,  the  person  of  Jesus  Christ. 

[Two  Positions.] 

Now,  from  this  proposition  I  di'aw  these  two 
positions — FIRST.  That  men  are  justified  from 

THE  CDKSE  OF  THE  LAW  BEFORE  GOD  WHILE  SINNERS 
IN  THEMSELVES.  SECOND.  ThaT  THIS  CAN  BE 
DONE  BY  NO  OTHER  RIGHTEOUSNESS  THAN  THAT  LONG 


*  This  is  a  clear  statement  of  a  most  iinpoitaiit  truth. 
The  sins  oi'  believers  were  laid  \i[ioi\  Christ,  or  imputed  to 
him,  and  he  bore  them  away,  but  was  undefiled.  His  righteous- 
ness covers  us,  and  we  are  justified,  but  it  is  still  His.  Not 
uuto  us,  but  unto  his  mime,  be  ;dl  the  glory. — Ed. 


AGO  PERFORMED  BY,  AND  RESIDING  WITH,  THE  PERSON 

OF  Jesus  Christ. 

[FIRST  POSITION.] 

FIRST.  Let  us,  then,  now  enter  into  the  con- 
sideration of  the  first  of  these — namely,  That  men 

ARE  justified  FROM  THE  CURSE  OF  THE  LAW  BEFORE 

God  while  sinners  in  themselves.  This  I  shall 
manifest,  First,  By  touching  upon  tlie  mysterious 
acts  of  our  redemption ;  Second,  By  giving  of  you 
plain  texts  xoliich  discover  it;  and,  Third,  By  reasons 
draxon  from  the  texts. 

First.  For  the  first  of  these;  to  wit,  ihs  mys- 
teiious  act  of  our  redemption :  and  that  1  shall 
speak  to  under  these  two  heads — First,  I  shall 
show  you  what  that  is ;  and.  Second,  Hov)  we  wcro 
concerned  tlierein. 

First.  []V]iai.  UwJ.  is.]  That  which  I  call,  and 
that  rightly,  the  mysterious  act  of  our  redemption, 
is  Christ's  sufferings  as  a  common,!  though  a  par- 
ticular person,  and  as  a  sinner,  though  always 
completely  righteous. 

That  he  suffered  as  a  common  person  is  true. 
By  common,  I  mean  a  public  person,  or  one  that 
presents  the  body  of  mankind  in  himself.  This  a 
multitude  of  scriptures  bear  witness  to,  especially 
that  fifth  chapter  to  the  Romans,  where,  by  the 
apostle,  he  is  set  before  us  as  the  head  of  all  the 
elect,  even  as  Adam  was  once  head  of  all  the 
world.  Thus  he  lived,  and  thus  he  died ;  and  this 
was  a  mysterious  act.  And  that  he  should  die  as 
a  sinner,  when  yet  himself  did  'no  sin,'  nor  had 
any  'guile  found  in  his  mouth,'  made  this  act 
more  mysterious.  iPe.  i.  19;  ii.  22;  iii.  is.  That  he 
died  as  a  sinner  is  plain — '  He  hath  made  him  to 
be  sin.  And  the  Lord  laid  upon  him  the  iniquity 
of  us  all.'  Is.  liii.  That,  then,  as  to  his  own  person 
he  was  completely  sinless  is  also  as  truly  manifest, 
and  that  by  a  multitude  of  scriptures.  Now,  I 
say,  that  Christ  Jesus  should  be  tlius  considered, 
and  thus  die,  was  the  great  mystery  of  God.  lienco 
Paul  tells  us,  that  when  he  preaclied  '  Christ  cru- 
cified,' he  preached  not  only  the  'wisdom  of  God,' 
but  the  '  wisdom  of  God  in  a  mystery,'  even  his 
'hidden  wisdom,'  for,  indeed,  this  wisdom  is  hidden, 
and  kept  close  from  the  'fowls  of  the  air.'  1  (.0.1.24; 

ii.  7,  8.    Job  xxviii.  20,  21. 

It  is  also  so  mysterious,  that  it  goes  beyond  the 
reach  of  all  men,  except  those  to  whom  an  under- 
standing is  given  of  God  to  apprehend  it.  i  Jn.  v.  20. 
That  one  particular  man  should  represent  all  the 
elect  in  himself,  and  that  the  most  righteous  shoulvl 
die  as  a  sinner,  yea,  as  a  sinner  by  the  hand  of  a 
just  and  holy  God,  is  a  mystery  of  the  greatest 
deptli ! 


t  By  '  common,'  is  here  meant  that  Clirist  is  the  federal 
head  of  all  liis  saints ;  they  have  an  equal  or  commou  riiiht 
equally  to  participate  in  his  merits. — hu. 


S04 


JUSTIFICATION   BY  AN   IMPUTED   RIGHTEOUSNESS; 


Second.  And  now-  1  come  to  sliow  you  lioio  the 
elect  are  caiKemed  therein ;  that  is,  in  this  myste- 
rious act  of  this  most  blessed  One ;  and  this  will 
make  this  act  yet  more  mysterious  to  you. 

Now,  then,  we  will  speak  of  this  first,  as  to  how 
Christ  ])repared  himself  thus  mysteriously  to  act. 
lie  look  hold  of  our  ncdure.  1  say,  he  took  hold 
(if  ns,  by  taking  upon  him  flesh  and  blood.  The 
Son  of  God,  therefore,  took  not  upon  him  a  par- 
ticular person,  though  he  took  to  him  a  human 
body  and  soul ;  but  that  which  he  took  was,  as  I 
may  call  it,  a  lump  of  the  common  nature  of  man; 
and  by  that,  hold  of  the  whole  elect  seed  of  Abra- 
ham ;  '  For  verily  he  took  not  on  him  Ui.e  nature 
0/ angels,  but  he  took  on  him  the  seed  of  Abra- 
ham.' He.  ii.  16.  Hence  he,  in  a  mystery,  became 
«s,  and  was  counted  as  all  the  men  that  were  or 
should  be  saved.  Aud  this  is  the  reason  why  we 
are  said  to  do,  when  only  Jesus  Christ  did  do. 
As  fur  instance — 

1.  When  Jesus  Christ  fulfilled  the  righteous- 
ness of  the  law,  it  is  said  it  was  fulfilled  in  us,  be- 
cause indeed  fulfilled  in  our  nature;  'For  what  the 
law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness 
of  sinful  flesh,  and  for  sin,  condemned  sin  in  tlie 
flesh,  tiiat  the  righteousness  of  the  law  mijxht  be 
fulfilled  in  us,'  ic.  Ho.  viu.  3, 4.  But  because  none 
should  appropriate  this  unto  themselves  that  have 
not  had  passed  upon  them  a  work  of  conversion, 
therefore  he  adds,  '  Who  walk  not  after  the  flesh, 
but  after  the  Spirit. '  ver.  4.  For  there  being  a  union 
between  head  and  members,  though  things  may  be 
done  by  the  head,  aud  that  for  the  members,  the 
things  are  counted  to  the  members,  as  if  not  done 
only  by  the  head.  '  The  righteousness  of  the  law 
is  fulfilled  in  us;'  and  that  truly,  because  fulfilled 
in  that  common  nature  which  the  Son  of  God  took 
of  the  Virgin.  Wherefore,  in  this  sense  we  are 
said  to  do  what  only  was  done  by  him ;  even  as 
the  client  doth  by  his  lawyer,  when  his  lawyer  per- 
sonates him ;  the  client  is  si.id  to  do,  when  it  is 
the  lawyer  only  that  does ;  aud  to  overcome  by 
doing,  when  it  is  the  lawyer  that  overcomes;  the 
reason  is,  because  the  lawyer  does  in  the  client's 
name.  How  much  more  then  may  it  be  said  we 
do,  when  only  Christ  does ;  since  he  does  what  he 
does,  not  in  our  name  only,  but  in  our  nature  too; 
•  for  the  law  of  tiie  Spirit  of  life  in  Christ,'  not  in 
me,  '  hatli  made  me  free  from  the  law  of  sin  and 
death,'  l;o.  viU.  2;  he  doing  in  his  common  flesh 
what  could  not  be  done  in  my  particular  person, 
that  so  1  might  have  the  righteousness  of  the  law 
fulfilled  in  me,  [that  is,  inj  my  flesh  assumed  by 
Christ;  though  impossible  to  be  done  [by  me], 
because  of  the  weakness  of  my  person.  The 
reason  of  all  thi.s  is,  because  we  are  said  to  bo  in 
him  in  his  doing,  in  him  by  our  flesh,  and  also  by 
the  election  of  God.     So,  then,  as  all  men  sinned 


when  Adam  fell,  so  all  the  elect  dIJ  righteousness 
when  Christ  wrought  and  fulfilled  the  law;  'for 
as  in  Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive, '  1  Co.  xv.  22. 

2.  As  we  are  said  to  do  by  Christ,  so  we  are 
said  to  suffer  by  him,  to  sufl"er  with  him.  '  I  am 
crucified  with  Christ,'  said  Paul.  And  again, 
'  Forasmuch  then  as  Christ  hath  suffered  for  us  in 
the  flesh,  arm  yourselves  likewise  with  the  same 
mind;  for  he  that  hath  suff'ered  in  the  flesh  hath 
ceased  from  sin.'  i  Pc.  iv.  1.  Mark  how  the  apostle 
seems  to  change  the  person.  First  he  says,  it  is 
Christ  that  suftered ;  and  that  is  true ;  but  then 
he  insinuates  that  it  is  us  that  suftered,  for  the 
exhortation  is  to  believers,  to  '  walk  in  newness 
of  life.'  Ro.  vi.  4.  And  the  argument  is,  because 
they  have  surtered  in  the  flesh,  '  For  he  that  hath 
suftered  in  the  flesh  hath  ceased  from  sin ;  that 
he  no  longer  should  live  the  rest  of  his  time  in  the 
flesh  to  the  lusts  of  men,  but  to  the  will  of  God.' 
1 1'e.  iv.  1,  2.  We  then  suftered,  when  Christ  suffered  ; 
we  then  suffered  in  his  flesh,  and  also  our  '  old  man 
was  crucified  Avith  him,^  Ro.  vi.  6;  that  is,  in  his 
crucifixion ;  for  when  he  hanged  on  the  cross,  all 
the  elect  hanged  there  in  their  common  flesh  which 
he  assumed,  and  because  he  suffered  there  as  a 
public  man. 

3.  As  we  are  said  to  suffer  with  him,  so  we  are 
said  to  die,  to  be  dead  with  him ;  with  liim,  that 
is,  by  the  dying  of  his  body.  '  Now  if  we  be  dead 
with  Christ,  we  believe  that  we  shall  also  live  with 
him.'  Ro.  vi.  8.  Wherefore  he  saith  in  other  places, 
'  Brethren,  ye  are  become  dead  to  the  law  by  the 
body  of  Christ;'  for  indeed  we  died  then  to  it  by 
him.  To  the  law — that  is,  the  law  now  has  nothing 
to  do  with  us ;  for  that  it  has  already  executed  its 
curse  to  the  full  upon  us  by  its  slaying  of  the  body 
of  Christ ;  for  the  body  of  Christ  was  our  flesh ; 
upon  it  also  was  laid  our  sin.  The  law,  too,  spent 
that  curse  that  was  due  to  us  upon  him,  when  it 
condemned,  killed,  and  cast  him  into  the  grave. 
Wherefore,  it  having  thus  spent  its  whole  curse 
upon  him  as  standing  in  our  stead,  we  are  exempted 
from  its  curse  for  ever;  we  are  become  dead  to  it 
by  that  body.  lio.  vu.  4.  It  has  done  with  us  as  to 
justifying  righteousness.  Nor  need  we  fear  its 
damning  threats  any  more ;  for  by  the  death  of 
this  body  we  are  freed  from  it,  aud  are  for  ever 
now  coupled  to  a  living  Christ. 

4.  As  we  are  said  thus  to  be  dead,  so  we  are 
said  also  to  rise  again  by  him — '  Thy  dead  vien,^ 
saith  he  to  tke  Father,  '  shall  live,  togetlier  with  my 
dead  body  shall  they  arise.'*  is.  xivi  la.   And  again, 


*  IIow  full  of  consolation  is  this  voice  from  the  tomb  1 
Lowtk's  translation  is  very  striking — '  Tiiy  dead  shall  live,  nij 
deceased;  they  SHALL  arise.  Awake  and  sing,  ye  that  dwell 
in  the  dust;  for  thy  dew  is  us  the  dew  of  the  duwu  I  But 
the  earth  shall  cast  fui'th,  as  an  abortion,  thy  deceased  tyrants.' 
Aiiticbrist  shall  'cease  from  troubling,'  and  be  oidy  seeu  afar 
otf  iu  torments. — Ed. 


OR,  NO   WAY  TO   HEAVEN    BUT   BY   JESUS   CHRIST. 


305 


*  After  two  days  will  he  revive  us  ;  in  the  third  day 
-  we  shall  live  in  his  sight.'  iio.  vi.  •>. 

Both  these  scriptures  speak  of  the  resurrection 
of  Christ,  of  the  resurrection  of  his  hody  on  the 
third  day ;  but  behold,  as  we  were  said  before  to 
suffer  and  be  dead  with  him,  so  now  we  are  said 
also  to  rise  and  live  in  God's  sight  by  the  resurrec- 
tion of  his  body.  For,  as  was  said,  the  flesh  was 
ours;  he  took  part  of  our  flesh  when  he  came  into 
the  world ;  and  in  it  he  suffered,  died,  and  rose 
again.  lie.  ii.  u.  We  also  were  therefore  counted 
by  God,  in  that  God-man,  when  he  did  this ;  yea, 
he  suffered,  died,  and  rose  as  a  common  head.* 

Hence  also  the  New  Testament  is  full  of  this, 
saying,  *  If  ye  be  dead  with  Christ.'  Coi.  a.  20.  '  If 
ye  be  risen  with  Christ.'  Ui.  1.  And  again,  'He 
hath  quickened  us  together  with  him. '  ii.  13.  '  We 
are  quickened  together  with  him.'  '  Quickened,' 
and  'quickened  together  with  him.'  The  apostle 
hath  words  that  cannot  easily  be  shifted  or  evaded. 
Christ  then  was  quickened  when  lie  was  raised  from 
the  dead.  Nor  is  it  proper  to  say  that  he  was 
ever  quickened  either  before  or  since.  This  text 
also  concludes  that  we — to  wit,  the  whole  body  of 
God's  elect,  were  also  quickened  then,  and  made  to 
live  with  him  together.  True,  we  also  are  quick- 
ened personally  by  grace  the  day  in  the  which  we 
are  born  unto  God  by  the  gospel ;  yet  afore  that,  we 
are  quickened  in  our  Head;  quickened  when  he  was 
raised  from  the  dead,  quickened  together  with  him, 

5.  Nor  ai"e  we  thus  considered — to  wit,  as  dying 
and  rising,  and  so  left ;  but  the  apostle  pursues 
his  argument,  and  tells  us  that  we  also  reap  by 
him,  as  being  considered  in  him,  the  benefit  which 
Christ  received,  both  in  order  to  his  resurrection, 
and  the  blessed  effect  thei'eof. 

(1.)  We  received,  by  our  thus  being  counted  in 
him,  that  benefit  Mhich  did  precede  his  rising  from 
the  dead ;  and  what  was  that  but  the  forgiveness 
of  sins?  For  this  stands  clear  to  reason,  that  if 
Christ  had  our  sins  charged  upon  him  at  his  death, 
he  then  must  be  discharged  of  them  in  order  to  his 
resurrection.  Now,  though  it  is  not  proper  to  say 
they  were  forgiven  to  him,  because  they  were 
purged  from  him  by  merit ;  yet  they  may  be  said 
to  be  forgiven  us,  because  we  receive  this  benefit 
by  grace.  And  this,  I  say,  was  done  precedent 
to  his  resurrection  from  the  dead.  '  He  hath 
quickened  us  together  with  him,  having  forgiven 
us  all  trespasses.'  He  could  not  be  '  quickened  ' 
till  we  were  '  discharged ; '  because  it  was  nut  for 
himself,  but  for  us,  that  he  died.  Hence  we  are  said 
to  be  at  that  time,  as  to  our  own  personal  estate, 
dead  in  our  sins,  even  when  we  are  '  quickened 
together  with  him.'  Coi.  ii.  13. 

*  Christ  (amazing  love !)  '  was  made  a  curbu  for  m,'  and 
thereby  redeemed  us  from  the  caise  of  tlie  law.  He  subjeeted 
himseli'  to  the  law  in  active  as  well  as  jjassive  oLedieuee,  aud 
Ills  obedicucv  eveu  to  death  was  for  our  justilicatiou. — Mason, 

VOL.  I. 


Therefore  both  the  '  quickening  '  and  '  forgive- 
ness '  too,  so  far  as  we  are  in  this  text  concerned, 
is  to  him,  as  we  are  considered  in  him,  or  to  him, 
with  respect  to  us.  '  Having  forgiven  you  all 
trespasses.'  For  necessity  so  required;  because 
else  how  was  it  possible  that  the  pains  of  death 
should  be  loosed  in  order  to  his  risinrr,  so  loiio-  as 
one  sin  stood  still  charged  to  him,  as  that  for  the 
commission  of  which  God  had  not  received  a  plenary 
satisfaction?  As  therefore  we  suffered,  died,  and 
rose  again  by  him,  so,  in  order  to  his  so  rising, 
he,  as  presenting  of  us  in  his  person  and  suffering, 
received  for  us  remission  of  all  our  trespasses.  A 
full  discharge  therefore  was,  in  and  bv  Christ, 
received  of  God  of  all  our  sins  afore  he  rose  from 
the  dead,  as  his  resurrection  truly  declared ;  for 
he  *  was  delivered  for  our  offences,  and  was  raised 
again  for  our  justifioatioa.'  Ro.  iv.  25.  This  there- 
fore is  one  of  the  privileges  we  receive  by  the  risinf 
again  of  our  Lord,  for  that  we  were  in  his  flesh 
considered,  yea,  and  in  his  death  and  suffering  too. 

(2.)  By  this  means  also  we  have  now  escaped 
death.  '  Knowing  that  Christ  being  raised  from 
the  dead  dieth  no  more ;  death  hath  no  more 
dominion  over  him.  For  in  that  he  died,  he  died 
unto,'  or  for,  *  sin  once;  but  in  that  he  liveth,  he 
liveth  unto  God.'  Ro.  vi.  9,  10.  Now  in  all  this,  con- 
sidering what  has  been  said  before,  we  that  are  of 
the  elect  are  privileged,  for  that  we  also  are  raised 
up  by  the  rising  of  the  body  of  Christ  from  the 
dead.  •  And  thus  the  apostle  bids  us  reckon : 
'  Likewise  reckon  ye  also  yourselves  to  be  dead  in- 
deed unto  sin,  but  alive  unto  God.  through  Jesus 
Christ.'  Uo.  vi.  II.  Hence  Christ  says,  '1  am  the 
resurrection  and  the  life,'  for  that  all  his  are  safe 
in  him,  suffering,  dying,  and  rising.  He  is  the 
life,  '  OUT  life  ; '  yea,  so  our  life,  that  by  him  the 
elect  do  live  before  God,  even  then  when  as  to 
themselves  they  yet  are  dead  in  their  sins.  Where- 
fore, hence  it  is  that  in  time  they  partake  of  quick- 
enin£r  errace  from  this  their  Head,  to  the  making 
of  them  also  live  by  faith,  in  order  to  their  living 
hereafter  with  him  in  glory ;  for  if  Christ  lives, 
they  cannot  die  that  were  sharers  with  him  in  his 
resurrection. t  Hence  they  are  said  to  'live,' 
being  'quickened  together  with  him.'  Also,  as 
sure  as  at  his  resurrection  they  lived  hy  him,  so 
sure  at  his  coming  shall  they  be  gathered  to  hiiu; 
nay,  from  that  day  to  this,  all  that,  as  aforesaid, 
were  in  him  at  his  death  and  resurrection,  are 
already,  in  the  'dispensation  of  the  fulness  of  times,' 
daily  '  gathering  to  him.'  For  this  he  hath  pur- 
posed, wherefore  none  can  disannul  it — '  In  the 


t  Those  who.u  God  justifies,  he  also  glorifies  ;  aud  because 
Christ  lives,  blessed  be  Uodl  we  sliiJl  live  also.  Neverthe- 
less, the  strongest  behcver  liaa  as  much  need  to  come  to 
Christ  every  clai/  for  fresh  atreugth,  as  if  he  had  never  believed 
before ;  and  if  he  were  to  dei)eud  ou  his  own  faitliluiuess,  and 
not  ou  the  faithtuiness  of  the  Sou  of  God,  he  would  soou 
desert  the  Lord  Jesus  Christ. — Mason. 

2  u 


806 


JUSTIFICATION   BY   AX   IMPUTED   RIGHTEOUSNESS; 


dispensation  of  the  fulness  of  times  he  might  gather 
too'etlier  in  one  all  things  in  Christ,  both  which 
are  in  heaven  and  which  are  on  earth ;  even  in 
him.'  Ep.  1. 10. 

(3.)  To  secure  this  the  more  to  our  faith  that 
believe,  as  we  are  said  to  be  *  raised  up  together  ' 
with  him,  so  we  are  said  to  be  '  made  to  sit  to- 
gether in  heavenly  ^toces  in  Christ  Jesus.'  Ep.  ii.  6. 
We  dit'd  by  him,  we  rose  by  him,  and  are  together, 
even  all  the  elect,  set  down  'together' in  'heavenly 
I)laccs  in  Christ  Jesus ; '  for  still,  even  now  he  is 
on  the  right  hand  of  God,  he  is  to  be  considered 
as  our  public  man,  our  Head,  and  so  one  in  whom 
is  concluded  all  the  elect  of  God.  We  then  are 
by  him  already  in  heaven ;  in  heaven,  I  say,  by 
him  ;  yea,  set  down  there  in  our  places  of  glory  by 
him.  Hence  the  apostle,  speaking  of  us  again, 
saith,  That  as  we  are  predestinate,  we  are  called, 
justified,  and  glorified  ;  called,  justified,  glorified  ; 
all  is  done,  already  done,  as  thus  considered  in 
Christ.  Ro.  viii.  30.  For  that  in  his  public  work  there 
is  nothing  yet  to  do  as  to  this.  Is  not  he  called? 
]s  not  HE  justified?  Is  not  he  glorified?  And  are 
we  not  in  him,  in  him,  even  as  so  considered  ? 

Nor  doth  this  doctrine  hinder  or  forestall  the 
doctrine  of  regeneration  or  conversion  ;  nay,  it  lays 
a  foundation  for  it ;  for  by  this  doctrine  we  gather 
assurance  that  Christ  will  have''  his  own  ;  for  if 
already  they  live  in  their  head,  what  is  that  but  a 
]tledge  that  they  shall  live  in  their  persons  with 
him?  and,  consequently,  that  to  that  end  they 
shall,  in  the  times  allotted  for  that  end,  be  called 
to  a  state  of  faith,  which  God  has  ordained  shall 
precede  and  go  before  their  personal  enjoyment  of 
glory.  Nor  doth  this  hinder  their  partaking  of  the 
fc-ymbol  of  regeneration,*  and  of  their  other  privi- 
leges to  which  they  are  called  in  the  day  of  grace ; 
yea,  it  lays  a  foundation  for  all  these  things ;  for 
if  1  am  dead  with  Christ,  let  me  be  like  one  dead 
with  him,  even  to  all  things  to  which  Christ  died 
when  he  hanged  on  the  tree ;  and  then  he  died  to 
sin,  to  the  law,  and  to  the  rudiments  of  this  world. 
Ro.  Ti.  10;  vii.  4.  Col.  ii.  20.  And  if  1  be  risen  with 
(Jhrist,  let  me  live,  like  one  born  from  the  dead,  in 
newness  of  life,  and  having  my  mind  and  afi"ections 
on  the  things  where  Christ  now  sitteth  on  the  right 
liand  ot  God.  And  indeed  he  professes  in  vain 
tliut  talketh  of  these  things,  and  careth  not  to 
liavo  tiiem  also  answered  in  himself.  This  was 
the  apostle's  way,  namely,  to  covet  to  'know  him, 
and  the  power  of  his  resurrection,  and  the  fellow- 
siiip  of  his  suil'crings,  being  made  conformable  unto 


•  The  si/m6o/  of  regeneration,  or  water  baptism.  Although 
the  rc-ciifrale  believer  feels  aii  assurance  that  he  forms  part 
of  Christ's  mystical  body,  mid  is  saved  by  f;raee,  and  loves 
God  Lecdiue  God  lirst  loved  him,  this  does  uut  i)revent,  but 
fil)l)roves,  his  following  the  example  of  his  Uecleemer,  in  a 
Miubolical  or  water  baptism.  'Ihiis  he  publicly  puts  on 
Christ;  he  is  buned  with  him  iu  baptism,  and  rises  to  new- 
new  of  life.  Col.  ii.  12,  13. — Ed. 


his  death.'  Phi.  iii.  lo.  And  when  we  are  thus,  that 
thing  is  true  both  in  him  and  us.  Then  as  is  the 
heavenly,  such  are  they  that  are  heavenly ;  for  he 
that  saith  he  is  in  him,  and  by  being  in  him,  a  par- 
taker of  these  privileges  by  him,  '  ought  himself  also 
so  to  walk,  even  as  he  walked.'  i  Co.  xv.  48.  i  Jn.  ii.  «. 
But  to  pass  this  digression,  and  to  come  to  my 
argument,  namely,  that  men  are  justified  from 
the  curse  of  the  law,  before  God,  wiiile  siimers  iu 
themselves ;  this  is  evident  by  what  hath  already 
been  said  ;  for  if  the  justification  of  their  persons 
is  by,  in,  and  through  Christ ;  then  it  is  not  by, 
in,  and  through  their  own  doings.  Nor  was  Christ 
engaged  in  this  work  but  of  necessity,  even  because 
else  there  had  not  been  salvation  for  the  elect.  '  0 
my  father,'  saith  he,  'if  it  be  possible,  let  this  cup 
pass  from  me,'  Mat.  xi\-i.  39.  If  what  be  possible? 
Why,  that  my  elect  may  be  saved,  and  I  not  spill 
my  blood.  Wherefore  he  saith  again,  Christ  ought 
to  sufl^"er.  Lu.  xxiv.  2G.  '  Christ  must  needs  have 
suff'ered,'  for  '  without  shedding  of  blood  is  no  re- 
mission' of  sin.t    Ac.  xvU.  3.  He.  ix.  ii. 

[^Proofs  of  tlie  first  position.'\ 

Second.  We  will  now  come  to  the  present  state 
and  condition  of  those  that  are  justified  ;  I  mean 
with  respect  to  their  own  qualifications,  and  so 
prove  the  truth  of  this  our  great  position.  And 
this  I  will  do,  by  giving  of  you  j:)lain  texts  tluxt 
discover  it,  and  that  consequently  prove  our  point. 
And  after  that,  by  giving  of  you  reasons  drawn 
from  the  texts. 

First.  '  Speak  not  thou  in  thine  heart,'  no,  not 
in  thine  heart,  '  after  that  the  Lord  thy  God  hath 
cast  them  out  (thine  enemies)  before  thee,  saying, 
For  my  righteousness  -  do  I  possess  this  land.  - 
Not  for  thy  righteousness,  or  for  the  uprightness 
of  tliine  heart,  dost  thou  go  to  possess  their  land.  - 
Understand,  therefore,  that  the  Lord  thy  God 
giveth  thee  not  this  good  land  to  possess  it  for  thy 
righteousness;  for  thou  art  a  stitf-necked  people.' 

De.  ix.  4-6. 

In  tliese  words,  very  pat  for  our  purpose,  two 
things  are  worthy  our  consideration.  1.  The  people 
here  spoken  to  were  the  people  of  God  ;  and  so  by 
God  himself  are  they  here  twice  acknowledged  to 
be — '  The  Lord  thy  God,  the  Lord  thy  God.'  So 
then,  the  righteousness  here  intended  is  not  the 
righteousness  that  is  in  the  world,  but  that  which 
the  people  of  God  perform.  2.  The  righteousness 
here  intended  is  not  some,  but  all,  and  every  whit 
of  that  the  church  performs  to  Gud:  Say  not  iu 
thine  heart,  after  the  Lord  hath  brought  thee  in, 


t  Believer,  if  thou  art  rejoicing  in  this  great  and  liuished 
salvation,  never  forget  that  thine  only  evidence  is — sorrow 
for  thy  sins,  which  caused  the  shedding  of  this  precious  blood, 
and  a  love  of  holiness,  if  sin  be  deplored,  not  only  art  thou 
ndceiiied  from  its  curse,  but  also  delivered  from  its  power. 
The  grace  that  justilies  ipiickens  us  to  good  works,  that  we 
may  walk  thtireiu. — £d. 


on,  NO   WAY   TO   HEAVKN   BUT   BY   JESUS   CHRIST: 


307 


II  was  foi-  ni}'  rigliteousness.  No,  all  tli j  righteous- 
ness, from  Egypt  to  Canaan,  will  not  purchase 
Canaan  for  thee. 

That  tliis  IS  true  is  evident,  because  it  is  thrice 
rejected — Not  for  thy  righteousness — not  for  thy 
righteousness — not  for  thy  righteousness,  dost  tliou 
possess  tlie  land.  Now,  if  the  righteousness  of  the 
people  of  God  of  old  could  not  merit  for  them 
Canaan,  which  was  but  a  type  of  heaven,  how  can 
the  righteousness  of  the  world  now  obtain  heaven 
itself?  I  say  again,  if  godly  men,  as  these  were, 
could  not  by  their  works  purchase  the  type  of 
heaven,  then  must  the  ungodly  be  justified,  if  ever 
they  be  justified  from  the  curse  and  sentence  of  the 
law,  while  sinners  in  themselves.  The  argument 
is  clear ;  for  if  good  men,  by  what  they  do,  cannot 
merit  the  less,  bad  men,  by  what  they  do,  cannot 
merit  more. 

Second.  '  Remember  me,  0  my  God,  concerning 
this ;  and  wipe  not  out  my  good  deeds  that  I  have 

done.'   Ne.  xiiL  14. 

These  words  were  spoken  by  holy  Nehemiah_,  and 
that  at  the  end  of  all  the  good  that  we  read  he  did 
in  the  world.  Also,  the  deeds  here  spoken  of  were 
deeds  done  for  God,  for  his  people,  for  his  house, 
and  for  the  offices  thereof.  Yet  godly  Nehemiah 
durst  not  stand  before  God  in  these,  nor  3'et  suffer 
them  to  stand  to  his  j'ldgment  by  the  law  ;  but 
prays  to  God  to  be  merciful  both  to  him  and  them, 
and  to  spare  him  '  according  to  the  greatness  of 
his  mercy.'  ver.  22. 

God  blots  out  no  good  but  for  the  sake  of  sin  ;* 
and  forasmuch  as  this  man  ])rays  God  would  not 
blot  out  his,  it  is  evident  that  he  was  conscious  to 
himself  that  in  his  good  works  were  sin.  Now,  I 
say,  if  a  good  man's  works  are  in  danger  of  being 
overthrown  because  there  is  in  them  a  tang  of  sin, 
liow  can  bad  men  think  to  stand  just  before  God 
in  their  works,  which  are  in  all  parts  full  of  sin? 
Yea,  if  the  works  of  a  sanctified  man  are  blame- 
worthy, how  shall  the  works  of  a  bad  man  set  him 
clear  in  the  eyes  of  Divine  justice? 

Third.  '  But  we  are  all  as  an  unclean  thing,  and 
all  our  righteousnesses  are  as  filthy  rags ;  and  we 
all  do  fade  as  a  leaf;  and  our  iniquities,  like  the 
wind,  have  taken  us  away.'  is.  Ldv.  6. 

In  these  words  we  have  a  relation  both  of  per- 
sons and  things.  1.  Of  persons.  And  they  are 
a  righteous  people,  a  righteous  people  put  all  to- 
gether— '  We,  we  all  are,'  (kc.  2.  The  condition 
of  this  people,  even  of  all  of  them,  take  them  at 
the  best,  are,  and  that  by  their  own  confession, 
'as  an  unclean  thing.'  3.  Again  ;  the  things  here 
attending  this  people  are  their  good  things,  put 
down  under  this  large  character,  '  Righteousnesses, 
^LL  our  righteousnesses,' 

These  expressions  therefore  comprehend  all  their 


iJecause  it  is  taiutwl  by  siu. — Ld. 


religious  duties,  both  before  and  after  faith  too. 
But  what  are  all  these  righteousnesses?  Whv, 
they  are  all  as  *  filthy  rags  '  when  set  before  the 
justice  of  the  law;  yea,  it  is  also  confessed,  and 
that  by  these  people,  that  their  iniquities,  notwith- 
standing all  their  righteousnesses,  like  the  wind, 
if  grace  prevent  not,  would  'carry  them  away.' 
This  being  so,  how  is  it  possible  for  one  that  is  in 
his  sins,  to  work  himself  into  a  spotless  condition 
by  works  done  before  faith,  by  works  done  bv 
natural  abilities?  or  to  perform  a  righteousness 
which  is  able  to  look  God  in  the  face,  his  law  in 
the  face,  and  to  demand  and  obtain  the  forgiveness 
of  sins,  and  the  life  that  is  eternal  ?  It  cannot  be ; 
*  men  must  therefore  be  justified  from  the  curse,  in 
the  sight  of  God,  while  sinners  in  themselves,'  or  not; 
at  all.t 

Fourth.  '  There  is  not  a  just  man  upon  earth,  that 
doeth  good,  and  sinneth  not.'  Ec.  vii.  20.  1  Ki.  viiu  4'>. 

Although  the  words  before  are  large,  yet  these 
seem  far  larger;  there  is  not  a  man,  not  a  just 
man,  not  a  just  man  upon  the  earth,  that  doeth 
good,  and  simieth  not.  Now,  if  no  good  man,  if 
no  good  man  upon  earth  doth  good,  and  sinneth 
not ;  then  no  good  man  upon  earth  can  set  himself 
by  his  own  actions  justified  in  the  sight  of  God,  for 
he  has  sin  mixed  with  his  good.  How  then  shall 
a  bad  man,  any  bad  man,  the  best  bad  man  upon 
earth,  think  to  set  himself  by  his  best  things  just 
in  the  sight  of  God?  And  if  the  tree  makes  the 
fruit  either  good  or  evil,  then  a  bad  tree — and  a 
bad  man  is  a  bad  tree — can  bring  forth  no  good 
fi'uit,  how  then  shall  such  an  one  do  that  that  shall 
'cleanse  him  from  his  sin,'  and  set  him  as  'spotless 
before  the  face  of  God  ?  '   Mat.  vU.  is. 

Fijlh.  '  Hearken  unto  me,  ye  stout-hearted,  that 
a7'e  far  from  righteousness :  I  bring  near  my  righ- 
teousness,' &,c.   Is.  xM.  12,  13. 

1.  This  call  is  general,  and  so  proves,  whatever 
men  think  of  themselves,  that  in  the  judgment  of 
God  there  is  none  at  all  righteous,  ilen,  as  men, 
are  far  from  being  so.  2.  This  general  offer  of 
righteousness,  of  the  righteousness  of  God,  declares 
that  it  is  ill  vain  for  men  to  think  to  be  set  just 
and  righteous  before  God  by  any  other  means. 
3.  There  is  here  also  insinuated,  that  for  him  that 
thinks  himself  the  worst,  God  has  prepared  a 
righteousness,  and  therefore  would  not  have  him 
despair  of  life  that  sees  himself  far  from  righteous- 
ness. From  all  these  scriptures,  therefore,  it  is 
manifest,  '  that  men  must  be  justified  from  the 
curse  of  the  law,  in  the  sight  of  God,  while  sinners 
in  themselves.' 

Sixth.  '  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  Avill  give  you  rest.'  Mat.  xi.  2s. 

t  Tiie  best  righteousuess  that  can  be  produced  by  fallen 
man  is  impressively  designated  by  Isaiah,  'A  bed  sliorier  than 
a  man  can  stretch  himself  on,  and  a  cuvcriug  nanuwer  than 
hi  can  wryp  himself  in.' — Eu. 


308 


JUSTIFICATION    BY   AN    IMPUTED   RIGHTEOUSNESS; 


Here  we  have  a  labouring  people,  a  people  labour- 
in"-  for  life;  but  by  all  their  labour,  you  see,  they 
cannot  ease  themselves ;  their  burden  still  remains 
upon  them  ;  tliey  yet  are  heavy  laden.  The  load 
here  is,  doubtless,  guilt  of  sin,  such  as  David  had 
when  he  said  by  reason  thereof,  he  was  not  able 
to  look  up.  Ps.  xxxviii.  3-5.  Ilcnce,  therefore,  you 
have  an  experiment  set  before  you  of  those  that 
are  trying  what  they  can  do  for  life ;  but  behold, 
the  more  they  stir,  the  more  they  sink  under  the 
weight  of  the  burden  that  lies  upon  them.*  And 
the  conclusion — to  wit,  Christ's  call  to  them  to 
come  to  him  for  rest — declares  that,  in  his  judg- 
ment, rest  was  not  to  be  had  elsewhere.  And  I 
think,  one  may  with  as  much  safety  adhere  to 
Christ's  judgment  as  to  any  man's  alive;  where- 
fore, '  men  must  be  justified  from  the  curse,  in  the 
sight  of  God,  while  sinners  in  themselves.' 

Seventh.  '  There  is  none  righteous,  no,  not  one : 
there  is  none  that  understandetli,  there  is  none  that 
seeketh  after  God.  They  are  all  gone  out  of  the 
way,  they  are  together  become  unprofitable ;  there 
is  none  that  doeth  good,  no,  not  one. '  Ro.  iii.  10-12. 

These  words  have  respect  to  a  righteousness 
which  is  justified  by  the  law ;  and  they  conclude 
that  none  by  his  own  performances  is  righteous 
with  such  a  righteousness ;  and  it  is  concluded 
from  five  reasons — 1 .  Because  they  are  not  good  ; 
for  a  man  must  be  good  before  he  doth  good,  and 
perfectly  good  before  he  doth  good  and  sinneth  not. 

2.  Because  they  understand  not.  How  then  should 
they  do  good  ?  for  a  man  must  know  before  he 
does,  else  how  should  he  divert  t  himself  to  do  ? 

3.  Because  they  want  a  heart ;  they  seek  not  after 
God  according  to  the  way  of  his  own  appointment. 

4.  They  are  all  gone  out  of  the  way ;  how  then  can 
they  walk  therein  ?  5.  They  are  together  become 
unprofitable.  What  worth  or  value  then  can  there 
he  in  any  of  their  doings  ?  These  are  the  reasons 
by  which  he  proveth  that  there  is  •  none  righteous, 
no,  not  one.'  And  the  reasons  are  weighty,  for 
by  them  he  proves  the  tree  is  not  good ;  how  theii 
can  it  yield  good  fruit  ? 

Now,  as  he  concludes  from  these  five  reasons 
that  not  one  indeed  is  righteous,  so  he  concludes 
by  five  more  that  none  can  do  good  to  make  him 
80 — 1.  For  that  internally  they  are  as  an  open 
sepulchre,  as  full  of  dead  men's  bones.  Their 
minds  and  consciences  are  defiled ;  how  then  can 
sweet  and  good  proceed  from  thence  ?  ver.  13.  2. 
Their  throat  is  filled  with  this  stink  ;  all  their  vocal 
duties  therefore  smell  thereof.  3.  Their  mouth  is 
full  of  cursing  and  bitterness  ;  how  then  can  there 
bo  found  one  word  that  should  please  God  ?     4. 

•  The  way  of  salvation  by  works  was  blasted  by  the  curse 
opon  Adam's  sin,  so  that  it  cannot  work  life  in  us,  or  holiness 
but  only  death. — Ed.  ' 

t  To  divert  or  turn  aside  from  an  intended  course ;  not  to 
divert  or  amuse. — £11. 


Their  tongue,  which  should  present  their  praise  to 
God,  has  been  used  to  work  deceit;  how  then, 
until  it  is  made  a  new  one,  should  it  speak  in 
righteousness  ?  5.  The  poison  of  asps  is  under 
their  lips ;  therefore  whatever  comes  from  them 

must   be   polluted.    Ro.  iii.  11-14.    Mat.  xsiii.  27.    Tit.  i.  15. 

Je.  xiiv.  17;  xiii.  9.  Tlius,  you  See,  he  sets  forth  their 
internal  part,  which  being  a  true  report,  as  to  be 
sure  it  is,  it  is  impossible  that  any  good  should  so 
much  as  be  framed  in  such  an  inward  part,  or  como 
clean  out  of  such  a  throat,  by  such  a  tongue,  through 
such  lips  as  these. 

And  yet  this  is  not  all.  He  also  proves,  and 
that  by  five  reasons  more,  that  it  is  not  possible 
they  should  do  good — 1 .  '  Their  feet  are  swift  to 
shed  blood.'  Ro.  iiL  15.  This  implies  an  inclination, 
an  inward  inclination  to  evil  courses ;  a  quickness 
of  motion  to  do  evil,  but  a  backwardness  to  do  good. 
2.  *  Destruction  and  misery  are  in  their  ways.' 
ver.  16.  Take  '  ways'  for  their  '  doings,'  and  in  the 
best  of  them  destruction  lurks,  and  misery  yet 
follows  them  at  the  heels.  3.  '  The  way  of  peace 
have  they  not  known ;'  that  is  far  above  out  of 
their  sight,  ver.  17.  Wherefore  the  labour  of  these 
foolish  ones  will  weary  every  one  of  them,  because 
they  know  not  the  way  that  goes  to  the  city.  Ec 
X.  1.5.  4.  '  There  is  no  fear  of  God  before  their 
eyes.'  vei.  is.  How  then  can  they  do  anything  with 
that  godly  reverence  of  his  holy  Majesty  that  is 
and  must  be  essential  to  every  good  work  ?  for, 
to  do  things,  but  not  in  God's  fear,  to  what  will  it 
amount  ?  will  it  avail  ?  5.  All  this  while  they 
are  under  a  law  that  calls  for  works  that  are  per- 
fectly good  ;  that  will  accept  of  none  but  what  are 
perfectly  good ;  and  that  will  certainly  condemn 
them  because  they  neither  are  nor  can  be  perfectly 
good.  '  For  what  things  soever  the  law  saith,  it 
saith  to  them  who  are  under  the  law ;  that  every 
mouth  may  be  stopped,  and  all  the  world  may 
become  guilty  before  God.'  ver.  19. 

Thus  you  see  that  Paul  here  proves,  by  fifteen 
reasons,  that  none  are,  nor  can  be,  righteous  before 
God  by  works  that  they  can  do ;  therefore  '  men 
must  be  justified  from  the  curse,  iu  the  sight  of 
God,  while  sinners  in  themselves.' 

Eighth.  '  But  now  the  righteousness  of  God 
without  the  law  is  manifested,  being  witnessed  by 
the  law  and  the  prophets.'  ver.  21. 

This  text  utterly  excludes  the  law — what  law  ? 
the  law  of  works,  the  moral  law,  ver.  27 — and  makes 
mention  of  another  righteousness,  even  a  righteous- 
ness of  God;  for  the  righteousness  of  the  law  is 
the  righteousness  of  men,  men's  '  own  righteous- 
ness.' Phi.  iii.  9.  Now,  if  the  law,  as  to  a  justifying 
righteousness,  is  rejected ;  theu  the  very  matter 
upon  and  by  which  man  should  work  is  rejected; 
and  if  so,  then  he  must  be  justified  by  the  righte- 
ousness of  God,  or  not  at  all ;  for  he  must  be  justi- 
fied by  a  righteousness  that  is  without  the  law  ;  to 


OR,  NO   WAY  TO   HEAVEN   BUT   BY   JESUS   CHRIST. 


509 


wit,  the  righteousness  of  God.  Now,  this  ri"-hte- 
ousness  of  God,  whatever  it  is,  to  be  sure  it  is  not 
n  righteousness  that  flows  from  men  ;  for  that,  as 
I  said,  is  rejected,  and  the  righteousness  of  God 
opposed  unto  it,  being  called  a  righteousness  that 
is  without  the  law,  without  our  personal  obedience 
to  it.  The  righteousness  of  God,  or  a  righteousness 
of  God's  completing,  a  rigliteousness  of  God's 
bestowing,  a  righteousness  that  God  also  gives 
unto,  and  puts  upon  all  them  that  believe,  Ro.  iii.  22, 
a  righteousness  that  stands  in  the  works  of  Christ, 
and  that  is  imputed  both  by  the  grace  and  justice 
of  God.  ver.  24-26.  Where,  now,  is  room  for  man's 
righteousness,  either  in  the  whole,  or  as  to  any 
part  thereof  ?  I  say,  where,  as  to  justification 
with  God  ? 

Nh}th.  '  What  shall  we  then  say  that  Abraham, 
our  father  as  pertaining  to  the  flesh,  hath  found  ?  ' 
Ro.  iv.  1. 

Now,  the  apostle  is  at  the  root  of  the  matter ;  for 
Abraham  is  counted  the  father  of  the  faithful ;  con- 
sequently, the  man  whose  way  of  attaining  justifi- 
cation must  needs  be  exemplary  to  all  the  children 
of  Abraham.  Now,  the  question  is,  how  Abraham 
found  ?  how  he  found  that  which  some  of  his  chil- 
dren sought  and  missed  ?  Ro.  \x.  32 ;  that  is,  how  he 
found  justifying  righteousness;  for  it  was  that 
which  Israel  sought  and  attained  not  unto.  ch.  xi.  7. 
'  Did  he  find  it,'  saith  Paul,  '  by  the  flesh  ?  '  or,  as 
lie  was  in  the  flesh  ?  or,  by  acts  and  works  of  the 
flesh  ?  But  what  are  they  ?  why,  the  next  verse 
tells  you  '  they  are  the  Avorks  of  the  law.'  Ro.  iv. 

'If  Abraham  was  justified  by  works;' that  is,  as 
pertaining  to  the  flesh;  for  the  works  of  the  law 
are  none  other  but  the  best  sort  of  the  works  of 
the  flesh.  And  so  Paul  calls  all  they  that  he  had 
before  his  conversion  to  Christ :  '  If  any  other 
man,'  saith  he,  '  thinketli  he  hath  whereof  he 
might  trust  in  the  flesh,  I  more.*  And  then  he 
counteth  up  several  of  his  privileges,  to  which  he 
at  last  adjoineth  the  righteousness  of  the  moral 
law,  saying,  '  Touching  the  righteousness  which  is 
in  the  law,  [I  was]  blameless.'  rhi.  iii.  4—6.  And  it 
is  proper  to  call  the  righteousness  of  the  law  the 
work  of  the  flesh,  because  it  is  the  work  of  a  man, 
of  a  man  in  the  flesh;  for  the  Holy  Ghost  doth  not 
attend  the  law,  or  the  work  thereof,  as  to  this,  in 
man,  as  man  ;  tliat  has  confined  itself  to  another 
ministration,  whose  glorious  name  it  bears.  2  Co. 
iii.  8.  I  Si&y  it  is  proper  to  call  the  works  of  the 
law  the  works  of  the  flesh,  because  they  are  done 
by  that  self-same  nature  in  and  out  of  which  comes 
all  those  things  that  are  more  grossly  so  called, 
Ga.  V.  19,  20;  to  wit,  froui  the  corrupt  fountain  of 
fallen  man's  polluted  nature.  Ja.  iii.  10. 

This,  saith  Paul,  was  not  the  righteousness  by 
which  Abraham  found  justification  with  God — 
*  For  if  Abraham  were  justified  by  works,  he  hath 
wliereof  to  glory;  but  not  before  God.     For  what 


saith  the  Scripture  ?  Abraham  believed  God,  and 
it  was  counted  to  him  for  righteousness.'  Ro.  iv.  2,  3. 
This  'believing'  is  also  set  in  flat  opposition  to 
'works,'  and  to  the  'law  of  works;'  wherefore, 
upon  pain  of  great  contempt  to  God,  it  must  not 
be  reckoned  as  a  work  to  justify  witlial,  but  rather 
as  that  which  receiveth  and  appheth  that  righte- 
ousness. From  all  this,  therefore,  it  is  manifest 
'  that  men  must  be  justified  from  the  curse  of  the 
law,  in  the  sight  of  God,  while  sinners  in  them- 
selves.'    But, 

Tenlh.  '  Now  to  him  that  worketh  is  the  reward 
not  reckoned  of  grace,  but  of  debt.'  Ro.  iv.  4. 

These  words  do  not  only  back  what  went  before, 
as  to  the  rejection  of  the  law  for  righteousness  as 
to  justification  with  God,  but  supposing  the  law 
was  of  force  to  justify,  life  must  not  be  admitted 
to  come  that  way,  because  of  the  evil  consequences 
that  will  unavoidably  flow  therefrom.  1.  By  this 
means,  grace,  and  justification  by  grace,  would  be 
rejected ;  and  that  would  be  a  foul  business ;  it 
would  not  be  reckoned  of  grace.  2.  By  this,  God 
would  become  the  debtor,  and  so  the  underling; 
and  so  we  in  this  the  more  honourable. 

It  would  not  be  reckoned  of  grace,  but  of  debt ; 
and  what  would  follow  from  hence?  Whv,  (1.) 
By  this  we  should  frustrate  the  design  of  Heaven, 
which  is,  to  justify  us  freely  by  grace,  through  a 
redemption  brought  in  by  Christ.  Ro.  ii.  24-2(i.  Kp. 
ii.  8—13.  (2.)  By  this  we  should  make  ourselves  the 
saviours,  and  jostle  Christ  quite  out  of  doors,  Ga. 
V.  2-4.  (3.)  We  should  have  heaven  at  our  dispose, 
as  a  debt,  not  by  promise,  and  so  not  be  beholden 
to  God  for  it.  Ga.  iii.  18.  It  must,  then,  be  of  grace, 
not  of  works,  for  the  preventing  of  these  evils. 

Again,  it  must  not  be  of  works,  because  if  it 
should,  then  God  would  be  the  debtor,  and  we 
the  creditors.  Now,  much  blasphemy  would  flow 
from  hence;  as,  (1.)  God  himself  would  not  be 
his  own  to  dispose  of ;  for  the  inheritance  being 
God,  as  well  as  his  kingdom  (for  so  it  is  written, 
'heirs  of  God,'  Ro.viii.i7),  himself,  I  say,  must 
needs  be  our  purchase.  (2.)  If  so,  then  we  have 
right  to  dispose  of  him,  of  his  kingdom  and  glcry, 
and  all — '  Be  astonished,  0  heavens,  at  this  I ' — 
for  if  he  be  ours  by  works,  then  he  is  ours  of  debt; 
if  he  be  ours  of  debt,  tlien  he  is  ours  hy purduxse ; 
and  then,  again,  if  so,  he  is  no  longer  his  own,  but 
ours,  and  at  our  disposal. 

Therefore,  for  these  reasons,  were  there  suffi- 
ciency in  our  personal  works  to  justify  us,  it  would 
be  even  inconsistent  with  the  being  of  God  to  sufler 
it.  So  then,  '  men  are  justified  from  the  curse,  in 
the  sight  of  God,  while  sinners  in  themselves.' 

Eleventh.  '  But  to  him  that  worketh  not,  but 
believetli  on  him  that  justifieth  the  ungodly,  his 
faith  is  counted  fur  righteousness.'  Ro.  iv.  5. 

These  words  show  how  we  must  stand  just  in 
the  siffht  of  God  from  the  curse  of  the  law,  both  as 


810 


JUSTIFICATION   BY   AN   IMPUTED   RIGHTEOUSNESS; 


it  respecteth  justification  itself,  as  also  the  instru- 
ment or  means  that  receiveth  that  righteousness 
which  justifieth. 

1.  As  for  that  righteousness  that  justifieth,  it  is 
ni)t  personal  performances  in  us ;  for  the  person 
hero  justified  stands,  in  that  respect,  as  one  that 
worketh  not,  as  one  that  is  ungodly.  2.  As  it 
respecteth  the  instrument  that  receiveth  it.  that 
faith,  as  in  the  point  of  justifying  righteousness, 
will  not  work,  but  believe,  but  receive  the  works 
and  righteousness  of  another ;  for  works  and  faith 
in  this  are  set  in  opposition.  He  doth  not  work, 
lie  duth  believe,  fia.  Ui.  i-.'.  He  worketh  not,  but 
believeth  on  him  who  justifieth  us,  ungodly.  As 
Paul  also  saith  in  another  place,  The  law  is  not  of 
faith.  Ro.  X.  5,  6.  And  again,  Works  saith  on  this 
wise;  faith,  far  different.  The  law  saith,  Do  this, 
and  live.  But  the  doctrine  of  faith  saith,  '  If  thou 
slialt  confess  with  thy  mouth  the  Lord  Jesus,  and 
slialt  believe  in  thine  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved.  For  with 
the  heart  man  believeth  unto  righteousness,'  <fec. 

Ro.  X.  0.  10. 

Object.  But  faith  is  counted  for  righteousness. 

Ansvj.  True,  but  yet  consider,  that  by  faith  we 
do  oft  understand  the  doctrine  of  remission  of  sins, 
as  well  as  the  act  of  believing. 

But  again  ;  faith,  when  it  hath  received  the  Lord 
Jesus,  it  hath  done  that  which  pleaseth  God ;  there- 
fore, the  very  act  of  believing  is  the  most  noble  in 
the  world  ;  believing  sets  the  crown  upon  the  head 
of  grace ;  it  seals  to  the  truth  of  the  sufficiency  of 
the  righteousness  of  Christ,  and  giveth  all  the  glory 
to  God.  Jn.  iii.  £,j.  And  therefore  it  is  a  righteous 
act ;  but  Christ  himself,  he  is  the  Righteousness 
that  justifieth.  Ro  iv.  20,  25.  Besides,  faith  is  a 
rehitive,  and  hath  its  relation  as  such.  Its  rela- 
tion is  the  righteousness  that  justifieth,  which  is 
therefore  called  the  righteousness  o/"  faith,  or  that 
with  which  faith  hath  to  do.  Ro.  x.  6.  Separate  these 
two,  and  justification  cannot  be,  because  faith  now 
wants  his  righteousness.  And  hence  it  is  you  have 
so  often  such  sayings  as  these—'  lie  that  believeth 
in  me;  he  that  believeth  on  him;  believe  in  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved.'  Jn. 
vi.  35, 40.  Faith,  then,  as  separate  from  Christ, 
doth  nothing ;  nothing,  neither  with  God  nor  man  ; 
because  it  wants  its  relative ;  but  let  it  go  to  the 
Lord  Jesus— let  it  behold  him  as  dying,  etc.,  and 
it  fetches  righteousness,  and  life,  and  peace,  out 
of  the  virtue  of  his  blood,  <l-c.  ac.  x.  29.  3i,  S3.  Or 
rather,  sees  it  there  as  sufficient  for  me  to  stand 
just  thereby  in  the  sight  of  Eternal  Justice.  For 
him  'God  hath  set  forth  to  he  a  propitiation  through 
faith  (belief)  in  hi.s  blood,'  with  intent  to  justify 
him  that  believeth  in  Jesus.  Ro.  m.  25,  26. 

Ta-djVi.  *  Even  as  David  also  describeth  the 
blo.ssedness  of  the  man  unto  whom  God  imputcth 
rigliteousncss  Avithout  works.'  iio.  iv.  6.     ' 


Did  our  adversaries  understand  this  one  te.ft, 
they  would  not  so  boldly  affirm,  as  they  do,  that 
the  words  'impute,  imputed,  imputeth,  imputing,' 
he,  are  not  used  in  Scripture  but  to  express  men 
really  and  personally  to  be  that  wliich  is  imputed 
unto  them ;  for  men  are  not  really  and  personally 
faith,  yet  faith  is  imputed  to  men  ;  nay,  they  are 
not  really  and  personally  sin,  nor  really  and  per- 
sonally righteousness,  yet  these  are  imputed  to  men: 
so,  then,  both  good  things  and  bad  may  sometimes 
be  imputed  to  men,  yet  themselves  be  really  and 
personally  neither.  But  to  come  to  the  point: 
wliat  righteousness  hath  that  man  that  hath  no 
works  ?  Doubtless  none  of  his  own  ;  yet  God  im- 
puteth righteousness  to  him.  Yea,  what  works  of 
that  man  doth  God  impute  to  him  that  he  yet 
justifies  as  ungodly  ? 

Further,  He  that  hath  works  as  to  justification 
from  the  curse  before  God,  not  one  of  them  is  re- 
garded of  God;  so,  then,  it  mattereth  not  whether 
thou  hast  righteousness  of  thine  own,  or  none. 
'Blessed  is  the  man  to  whom  the  Lord  imputeth 
righteousness  without  works.'  Man's  blessedness, 
then,  the  blessedness  of  justification  from  the  cursu 
in  the  sight  of  God,  lieth  not  in  good  works  done 
by  us,  either  before  or  after  faith  received,  but  in 
a  righteousness  which  God  imputeth  without  works; 
as  we  'work  not'  as  we  '  are  ungodly.'  '  Blessed 
are  they  whose  iniquities  are  forgiven,  and  whose 
sins  are  covered.'  ver.  7.  To  forgive  and  to  cover 
aie  acts  of  mei-cy,  not  the  cause  of  our  merit. 
Besides,  where  sin  is  real,  there  can  be  no  perfect 
righteousness ;  but  the  way  of  justification  must 
be  through  perfect  lighteousness,  therefore  by 
another  than  our  own,  '  Blessed  is  the  man  to 
whom  the  Lord  will  not  impute  sin.' ver.  8.  The 
first  cause,  then,  of  justification  before  God,  de- 
pendeth  upon  the  will  of  God,  who  will  justiiy 
because  he  will ;  therefore  the  meritorious  cause 
must  also  be  of  his  own  providing,  else  his  will 
cannot  herein  be  absolute;  for  if  justification  de- 
pend upon  our  personal  performances,  then  not 
upon  the  will  of  God.  He  may  not  have  mercy 
upon  whom  he  will,  but  on  whom  man's  righteous- 
ness will  give  him  leave.  But  his  will,  not  ours, 
must  rule  here ;  therefore  his  righteousness,  and 
his  only.  Ro.  ii.  15,  is.  So,  then,  '  men  are  justified 
from  the  curse,  in  the  sight  of  God,  while  sinners 
in  themselves.' 

Having  passed  over  these  few  scriptures,  I  shall 
come  to  particular  instances  of  persons  who  have 
been  justified;  and  shall  briefly  touch  their  qualifi- 
cations in  the  act  of  God's  justifying  them.  First, 
By  the  Old  Testament  types.    Second,  By  the  New. 

{First  Posilion  illustrated  hi/  Scripture  t>/pes.] 

First.  Hi/  the  Old  [Testament  ti/pes].  First. 
*  Unto  Adam  also  and  to  his  wife  did  the  Lord  God 
make  coats  of  skins,  and  clothed  them.'  Ce.  iu.  2l 


OR,  NO   WAY   TO   HEAVEN   BUT   EY   JESL'S   CHRIST. 


311 


In  the  beginning  of  tliis  chapter  you  find  these 
two  persons  reasoning  with  the  serpent,  the  effect 
of  which  discourse  was,  they  take  of  the  forbidden 
fruit,  and  so  break  the  command  of  God.  ver.  :-i5. 
This  done,  they  hide  themselves,  and  cover  their 
nakedness  with  aprons.  But  God  finds  out  tlieir  sin, 
from  the  higliest  branch  even  to  the  roots  thereof. 
What  folio weth  ?  Not  one  precept  by  which  they 
should  by  works  obtain  the  favour  of  God,  but  the 
promise  of  a  Saviour;  of  which  promise  this  twenty- 
first  verse  is  a  mystical  interpretation  :  '  The  Lord 
God  made  them  coats  of  skins,  and  clothed  them.' 

Hence  observe — 1.  That  these  coats  were  made, 
not  before,  but  after  they  had  made  themselves 
aprons;  a  plain  proof  their  aprons  were  not  suffi- 
cient to  hide  their  shame  from  the  sight  of  God. 
2.  These  coats  were  made,  not  of  Adam's  inherent 
lighteousness,  for  that  was  lost  before  by  sin,  but 
of  the  skins  of  the  slain,  types  of  the  death  of 
Christ,  and  of  the  righteousness  brought  in  thereby 
• — 'By  whose  stripes  we  are  healed.'*  is.  im.  3. 
This  is  further  manifest;  for  the  coats,  God  made 
them ;  and  for  the  persons,  God  clothed  them 
therewith ;  to  show  that  as  the  righteousness  by 
which  we  must  stand  just  before  God  from  the 
curse  is  a  righteousness  of  Christ's  performing, 
not  of  theirs;  so  he,  not  they,  must  put  it  on  them 
nlso,  for  of  God  we  are  in  Christ,  and  of  God  his 
rigliteousness  is  made  ours,  i  Co.  i.  30. 

But,  I  say,  if  you  would  see  their  antecedent 
qualifications,  you  find  them  under  two  heads — 
rebellion  [and]  hypocrisy.  Rebellion,  in  breaking 
God's  command;  hypocrisy,  in  seeking  how  to  hide 
their  faults  from  God.  Expound  this  by  gospel 
language,  and  then  it  shows  '  that  men  are  justi- 
fied from  the  curse,  in  the  sight  of  God,  while  sin- 
ners in  themselves.' 

Second.  '  The  Lord  had  respect  unto  Abel  and 
to  his  offering.'  Ge.  iv.  4. 

By  these  words  we  find  the  person  first  accepted  : 
•The  Lord  had  respect  unto  Abel.'  And  indeed, 
where  the  person  is  not  first  accepted,  the  ofi'ering 
will  not  be  pleasing ;  the  altar  sanctifies  the  gift, 
and  the  temple  sanctifieth  the  gold;  so  the  person, 
tlie  condition  of  the  person,  is  that  which  makes 
the  offering  either  pleasing  or  displeasing.  Mat.  xxiii. 
]6-2i.  In  the  epistle  to  the  Hebrews  it  is  said, 
'  By  faith  Abel  ofiered  unto  God  a  more  excellent 
sacrifice  than  Cain,  by  which  he  obtained  witness 
that  he  was  righteous.'  He.  xi.  4.  Righteous  before 
l;e  oflfered  his  gift,  as  his  sacrifice  testified ;  for 
God  accepted  of  it. 

'By  faith  he  offered.'  Wherefore  faith  was 
precedent,  or  before  he  offered.     Now  faith  hath 


*  Bunyan,  in  his  Creadon  Sjnntualizt'tJ,  or  ExjiDsUion  on 
Genesis,  has  shown  that  the  fig-leal'  aprous  are  a  type  of  man's 
attempt  to  cover  his  sins  by  his  own  good  works,  wliicli  soon 
fade,  become  dmig,  or  are  burned  up.  Bnt  the  nj;iiteuusi]tss 
that  God  provides  endui-eth  for  ever.    Hee  vol.  i.  p.  44U. — Eu. 


to  do  with  God  through  Christ;  not  with  him 
through  our  works  of  righteousness.  Beside?*, 
Abel  was  righteous  before  he  offered,  before  ho 
did  do  good,  otherwise  God  would  not  have  testi- 
fied of  his  gift.  '  By  faith  he  obtained  witness  that 
he  was  righteous,'  for  God  approved  of  his  gifts. 
Now  faith,  I  say,  as  to  our  standing  quit  before 
the  Father,  respects  the  promise  of  forgiveness  of 
sins  through  the  undertaking  of  the  Lord  Jesus. 
Wherefore  Abel's  faith  as  to  justifying  righteous- 
ness before  God  looked  not  forward  to  what  should 
be  done  by  himself,  but  back  to  the  promise  of  the 
seed  of  the  woman,  that  was  to  destroy  tlie  power 
of  hell,  and  '  to  redeem  them  that  were  under  the 
law.'  Ge.  iii.  15.  Ga.  iv.  5.  By  this  faith  he  shrouds  him- 
self under  the  promise  of  victory,  and  the  merits  of 
the  Lord  Jesus.  Now  being  there,  God  finds  him 
righteous;  and  being  righteous,  'he  offered  to  Gud 
a  more  excellent  sacrifice  than  his  brother;'  for 
Cain's  person  was  not  first  accepted  through  the 
righteousness  of  faith  going  before,  although  he 
seemed  foremost  as  to  personal  acts  of  righteous- 
ness. Ge.  iv.  Abel  therefore  was  righteous  before  lie 
did  good  works ;  but  that  could  not  be  but  alone 
through  that  respect  God  had  to  him  for  tlie  sake 
of  the  Messias  promised  before,  ch.  iii.  15.  But  the 
Lord's  so  respecting  Abel  presupposeth  that  at  that 
time  he  stood  in  himself  by  the  law  a  sinner,  otlier- 
wise  he  needed  not  to  be  respected  for  and  upon 
the  account  of  another.  Yea,  Abel  also,  forasmuch 
as  he  acted  faitli  before  he  offered  sacrifice,  must 
thereby  entiiely  respect  the  promise,  which  promise 
was  not  grounded  upon  a  condition  of  works  to  be 
found  in  Abel,  but  in  and  for  the  sake  of  the  seed 
of  the  woman,  which  is  Christ;  which  promise  he 
believed,  and  so  took  it  for  granted  that  this  Christ 
should  break  the  serpent's  head — that  is,  destroy 
by  himself  the  works  of  the  devil;  to  wit,  sin, 
death,  the  curse,  and  hell.  Ga.  iv.  4.  By  this  faith 
he  stood  before  God  righteous,  because  he  had  put 
on  Christ;  and  being  thus,  he  oflered ;  by  which 
act  of  faith  God  declared  he  was  pleased  with  him, 
because  he  accepted  of  his  sacrifice. 

Third.  '  And  tlie  Lord  said  unto  her.  The  older 
shall  serve  the  younger,'  Oe.  x.\v. '.vj. 

These  words,  after  Paul's  exposition,  -re  to  be 
understood  of  justification  in  the  sight  of  God, 
according  to  the  purpose  and  decree  of  electing 
love,  which  had  so  determined  long  before,  that  one 
of  these  children  should  be  received  to  eternal 
grace;  but  mark,  not  by  works  of  righteousness 
which  they  should  do,  but  '  before  they  had  done 
either  good  or  evil;'  otherwise  'the  purpose  of 
God  according  to  election,'  not  of  works,  but  of  him 
that  calleth,  '  could  not  stand,'  but  fall  in  pieces 
Ro.  ix.  10-1:'.  But  none  are  received  into  eternal 
mercy  but  such  as  are  just  before  the  Lord  by  a 
righteousness  that  is  complete ;  and  Jacob  having 
done  no  good,  could  by  uo  means  have  that  oi  'a^ 


812 


JUSTIFICATION   BY   AN   LMrUTED    RIGHTEOUSNESS; 


own,  and  therefore  it  must  be  by  some  other  righte- 
ousness, 'and  so  himself  be  justified  from  the  curse, 
in  the  sight  of  God,  while  a  sinner  in  himself.' 

FourUi.  The  same  may  be  said  concerning  Solo- 
mon, wliom  the  Lord  loved  with  special  love,  as 
.soon  as  born  into  the  world ;  which  he  also  con- 
firmed with  signal  characters.  'He  sent,'  saitli 
the  Holy  Ghost,  '  by  the  hand  of  Nathan  the  pro- 
I)Iiet,  and  he  called  his  name  Jedidiah,  because  the 
Lord  loved  him.*  2  Sa,  xii.  24,  25.  Was  this  love  of 
God  extended  to  him  because  of  his  personal  vir- 
tues ?  No,  verily ;  for  he  was  yet  an  infant,  f  He 
was  justified  then  in  the  sight  of  God  from  the 
curse  by  another  than  his  own  righteousness. 

Fifth.  *  And  when  I  passed  by  thee,  and  saw 
thee  polluted  in  thine  own  blood,  I  said  unto  thee 
ichcn  thou  loast  in  thy  blood,  Live ;  yea,  I  said  unto 
thee  when  t/iou  wast  in  thy  blood.  Live. '  Eze.  x\-i.  6. 

The  state  of  this  people  you  have  in  the  former 
verses  described,  both  as  to  their  rise  and  practice 
in  the  world,  ver.  1-5.  1.  .4s  to  tlieir  rise.  Their 
original  was  the  same  with  Canaan,  the  men  of 
God's  curse.  Ge.  ix.25.  '  Thy  birth  and  thy  nativity 
is  of  the  land  of  Canaan;'  the  same  with  other 
carnal  men.  Ko.  iii.  9.  '  Thy  father  was  an  Amorite, 
and  thy  mother  a  Ilittite.'  Eze.  xvi.  3.  Their  con- 
dition, that  is  showed  us  by  this  emblem — (1.) 
They  had  not  been  washed  in  water.  (2.)  They 
had  not  been  swaddled.  (3.)  They  had  not  been 
salted.  (4.)  They  brought  filth  with  them  into 
the  world.  (5.)  They  lay  stinking  in  their  cradle. 
(6.)  They  were  without  strength  to  help  them- 
selves. Thus  they  appear  and  come  by  genera- 
tion. 2.  Again,  as  to  tlceir  j^c^icc — (1.)  They 
polluted  themselves  in  their  own  blood.  (2.)  They 
eo  continued  till  God  passed  by — '  And  when  I 
passed  by  thee,  and  saw  thee  polluted  in  thine  own 
blood ;' — '  in  thy  blood,  in  thy  blood;'  it  is  doubled. 
Thus  we  see  they  were  polluted  born,  they  con- 
tinued in  their  blood  till  tlie  day  that  the  Lord 
looked  upon  them  ;  polluted,  I  say,  to  the  loathing 
of  their  persons,  kc.  Now  this  was  the  time  of 
love — '  And  when  I  passed  by  thee,  and  saw  thee 
polluted  in  thine  own  blood,  I  said  unto  ihecwlien 
thou  wad  in  thy  blood,  Live ;  yea,  I  said  unto  thee 
when  Uum  wast  in  thy  blood,  Live.'  Eze.  xvi.  6. 

Quest.  But  how  could  a  holy  God  say,  '  Live,'  to 
such  a  sinful  people  ? 

Aimv.  Though  they  had  nought  but  sin,  yet  lie 
had  love  and  rigliteousness.      lie  had  love  to  pity 

•  The  inardiiul  notes  to  the  Bible  are  exceedingly  valuable 
i-specially  to  the  unlearned.  There  we  find  that  Jedidiah 
iitcans  '  beloved  of  liie  Lord.' — Ed. 

t  The  birth  of  a  babe  is  a  period  of  excitement.  Parents 
should  hope  that  the  new  comer  is  a  Jedidiah.  On  such 
occasions,  it  is  a  delightlul  service  when  the  father,  mother, 
and  family  specially  attend  public  worship,  to  bless'  God  for 
his  mercies,  and  to  beseech  p~,ice  that  they  may  train  up  the 
diild  for  heaven.  Such  is  the  practice  amonj;'  the  Baptists. 
But  even  in  this,  watchfubcss  is  requisite,  lest  it  degenerate 
into  mere  parade. — Ed. 


thetn  ;  righteousness  to  cover  them — '  Now  when 
I  passed  by  thee,  and  looked  upon  thee,  behold, 
thy  time  was  the  time  of  love. '  Eze.  xvi.  8.  What 
follows  ?  (1.)  '  I  spread  my  skirt  over  thee  ;'  and 
(2.)  '  Covered  thy  nakedness;'  yea,  (3.)  '  I  sware 
unto  thee;'  and  (4.)  'Entered  into  covenant  with 
thee;'  and  (5.)  'Thou  becamest  mine.'  il/j/  love 
pitied  thee ;  my  shirt  covered  thee.  Thus  God  de- 
livered them  from  the  curse  in  his  sight.  '  Then  I 
washed  thee  with  water,  after  thou  wast  justified  ; 
yea,  I  thoroughly  washed  away  thy  blood  from 
thee,  and  anointed  thee  with  oil.'  ver.  9. 

Sanctification,  then,  is  consequential,  justifica- 
tion goes  before.  The  Holy  Ghost  by  this  scripture 
setteth  forth  to  the  life,  free  grace  to  the  sons  of 
men,  while  they  themselves  are  sinners.  I  say, 
while  they  are  unwashed,  unswaddled,  unsalted,  but 
bloody  sinners ;  for  by  these  words,  *  not  washed, 
not  salted,  not  swaddled,'  he  setteth  forth  their 
unsanctified  state ;  yea,  they  were  not  only  un- 
sanctified,  but  also  cast  out,  cast  out,  without  pity, 
to  the  loathing  of  their  persons;  yea,  'no  eye  pitied 
them,  to  do  any  of  these  things  for  them  ;'  no  eye 
but  his,  whose  glorious  grace  is  unsearchable ;  no 
eye  but  his,  who  could  look  and  love ;  all  others 
looked  and  loathed ;  but  blessed  be  God  that  hath 
passed  by  us  in  that  day  that  we  wallowed  in  our 
own  blood;  and  blessed  be  God  for  the  skirt  of  his 
glorious  righteousness  wherewith  he  covered  us 
Avhen  we  lay  before  him  naked  in  blood.  It  was 
when  we  were  in  our  blood  that  he  loved  us  ;  when 
we  were  in  our  blood,  he  said,  Live.  Therefore, 
'men  are  justified  from  the  curse,  in  the  sight  of 
God,  while  sinners  in  themselves.' 

Sixth.  '  Now  Joshua  was  clothed  with  filthy  gar- 
ments, and  stood  before  the  angel.'  Zec.  m.  3. 

The  standing  of  Joshua  here  is  as  men  used  to 
stand  that  were  arraigned  before  a  judge.  '  Joshua 
stood  before  the  angel  of  the  Lord,  and  Satan  stand- 
ing at  his  right  hand  to  resist  him.'  ver.  1.  The 
same  posture  as  Judas  stood  in  when  he  was  to  be 
condemned.  '  Set  thou,'  said  David,  '  a  wicked 
man  over  him ;  and  let  Satan  stand  at  his  right 
hand.'  Ps.  cix.  c.  Thus,  therefore,  Jo.shua  stood. 
Now  Joshua  was  clothed,  not  with  righteousness, 
but  with  filthy  rags  !  Sin  upon  him,  and  Satan 
by  him,  and  this  before  the  angel !  What  must  he 
do  now  ?  Go  away  ?  No  ;  there  he  must  stand  ! 
Can  he  speak  for  himself?  Not  a  word  ;  gudt  had 
made  hiia  dumb !  is.  liii.  12.  Had  he  no  place  clean  ? 
No ;  he  was  clothed  with  filthy  garments !  But  his 
lot  was  to  stand  before  Jesus  Christ,  that  maketh 
intercession  for  transgressors.  '  And  the  Lord  said 
unto  Satan,  The  Lord  rebuke  thee,  0  Satan ;  even 
the  Lord  that  hath  chosen  Jerusalem,  rebuke  thee.' 
Zee.  iii.  2.  Tlius  Christ  saveth  from  present  con- 
demnation those  that  be  still  in  their  sin  and  blood,  ^i 


X  The  uou-imputatioa  of  siu,  and  the  imputation  ol  Christ's 
righteousness,  always  go  together.     David  knew  this-,   wliile 


01^,  NO   WAY   TO   HEAVEN   BUT   BY   JESUS   CHRIST. 


313 


But  is  he  now  quit  ?  No ;  be  standcth  yet  in 
filthy  garments;  neither  can  he,  by  aught  tliat  is 
in  him,  or  done  by  him,  clear  liimself  from  him. 
How  then  ?  Wliy,  the  Lord  clothes  him  with 
change  of  raiment.  The  iniquities  were  his  own, 
tlie  raiment  was  the  Lord's.  '  This  is  the  heritage 
of  the  servants  of  the  Lord,  and  their  righteous- 
ness is  of  me,  saitli  the  Lord.'  is.  liv.  17.  We  will 
not  here  discourse  of  Joshua's  sin,  Avhat  it  was,  or 
when  committed  ;  it  is  enough  to  our  purpose  that 
he  was  clothed  with  filthy  garments ;  and  that  the 
Lord  made  a  change  with  him,  by  causing  his  ini- 
quity to  pass  from  him,  and  by  clothing  him  with 
change  of  raiment.  But  what  had  Joshua  ante- 
cedent to  this  glorious  and  heavenly  clothing  ?  The 
devil  at  his  right  hand  to  resist  him,  and  himself 
in  filthy  garments.  '  Now  Joshua  was  clothed  with 
filthy  garments,  and  stood  before  the  angel.  And 
he  answered  and  spake  unto  those  that  stood  before 
liim,  saying,  Take  away  the  filthy  garments  from 
him.  And  unto  him  he  said,  Behold,  I  have  caused 
thine  iniquity  to  pass  from  thee,  and  1  will  clothe 
thee  with  change  of  raiment.'  Zec.  iii.  3,  4. 

Second.  But  to  pass  [from]  the  Old  Testamoit 
types,  and  to  come  to  t/ie  New. 

First.  '  And  when  he  was  come  into  the  ship,  he 
that  had  been  possessed  with  the  devil  prayed  him 
that  he  might  be  with  him.  Ilowbeit  Jesus  sufiered 
liim  not,  but  saith  unto  him,  Go  home  to  thy  friends, 
and  tell  them  how  great  things  God  hath  done  for 
thee,  and  hath  had  compassion  on  thee.'  Jiar.  v. is,  19. 

The  present  state  of  this  man  is  sufficiently  de- 
clared in  these  particulars — 1.  lie  was  possessed 
with  the  devil ;  with  devils,  with  many ;  with  a 
whole  legion,  which  some  say  is  six  thousand,  or 
thereabouts.  Mat.  vUi.  2.  These  devils  had  so  the 
mastery  of  him  as  to  drive  him  from  place  to  place 
into  the  wilderness  among  the  mountains,  and  so 
to  dwell  in  the  tombs  among  the  dead.  Lu.  viii.  3. 
He  was  out  of  his  wits ;  he  would  cut  his  flesh, 
break  his  chains ;  nay,  '  no  man  could  tame  him  ' 
Mar.  V.  i,  o.  4.  When  he  saw  Jesus,  the  devil  in 
him,  as  being  lord  and  governor  there,  cried  out 
against  the  Lord  Jesus,  ver.  7.  In  all  tiiis,  what 
(qualification  shows  itself  as  precedent  to  justifica- 
tion ?  None  but  such  as  devils  work,  or  as  rank 
bedlams  have.  Yet  this  poor  man  was  dispossessed, 
taken  into  God's  compassion,  and  was  bid  to  show 
it  to  the  world.  '  Go  home  to  thy  friends,  and  tell 
them  how  great  things  the  Lord  hath  done  for  thee, 
and  hath  had  compassion  on  thee.'  ver.  ly;  which 
last  words,  because  they  arc  added  over  and  above 
his  being  dispossessed  of  the  devils,  I  understand 
to  be  the  fruit  of  electing  love.  '  1  will  have  com- 
passion on  whom   I  will  have  compassion,'  which 

he  describes  the  blessedness  of  the  man  to  whom  the  Lord 
will  not  impute  sin,  he,  at  the  same  time,  describes  the  blessed- 
ness of  the  man  to  whom  God  imputelh  Christ's  righteouMiess. 
• — Mason. 
VOL.  I. 


blessetli  us  with  the  mercy  of  a  justifying  righte- 
ousness ;  and  all  this,  as  by  this  is  manifest,  with- 
out the  least  precedent  qualification  of  ours. 

Second.  '  And  when  they  had  nothing  to  pay,  he 
frankly  forgave  them  both.'  Lu.  vii.  rj. 

The  occasion  of  these  words  was,  for  that  the 
Pharisee  murmured  against  the  woman  that  washed 
Jesus'  feet,  because  '  she  was  a  sinner ; '  for  so  said 
the  Pharisee,  and  so  saith  the  Holy  Ghost,  ver.  37. 
But,  saith  Christ,  Simon,  I  will  ask  thee  a  question, 
'  A  certain  man  had  two  debtors :  the  one  owed 
him  five  hundred  pence,  and  the  other  fifty.  And 
when  they  had  nothing  to  pay,  he  frankly  forgave 
them  both.'  vtr.  :js. 

Hence  I  gather  these  conclusions — 1.  That  men 
that  are  wedded  to  their  own  righteousness  under- 
stand not  the  doctrine  of  the  forgiveness  of  sins. 
This  is  manifested  by  the  poor  Pharisee ;  he  ob- 
jected against  the  woman  because  she  was  a  sinner. 
2.  Let  Pharisees  murmur  still,  yet  Christ  hatli 
pity  and  mercy  for  sinners.  3.  Yet  Jesus  doth 
not  usually  manifest  mercy  until  the  sinner  hath 
nothing  to  pay.  '  And  when  they  had  nothing  to 
pay,  he  frankly,'  or  freely,  or  heartily,  'forgave 
them  both.'  If  they  had  nothing  to  pay,  then 
they  were  sinners ;  but  he  forgiveth  no  man  but 
with  respect  to  a  righteousness ;  therefore  that 
righteousness  must  be  another's;  for  in  the  very 
act  of  mercy  they  are  found  sinners.  They  had 
nothing  but  debt,  nothing  but  sin,  nothing  to  pay 
[with].  Then  they  were  'justified  freely  by  liis 
grace,  through  the  redemption  that  is  in  Christ 
Jesus.'  So,  then,  'men  are  justified  from  the  curse, 
in  the  sight  of  God,  while  sinners  in  themselves.' 

ndrd.  '  And  when  he  saw  their  faith,  he  said 
unto  the  man.  Thy  sins  are  forgiven  thee.'  hu.  v.  20. 

This  man  had  not  righteousness  to  stand  just 
before  God  withal,  for  his  sins  as  yet  remained 
unforgiven  ;  wherefore,  seeing  guilt  remained  until 
Christ  remitted  hi:ii,  he  was  discharged  while 
ungodly.  And  observe  it,  the  faith  here  mentioned 
is  not  to  be  reckoned  so  much  the  man's,  as  the 
faith  of  them  that  brought  him;  neither  did  it 
reach  to  the  forgiveness  of  sins,  but  to  the  miracle 
of  healing;  yet  this  man,  in  this  condition,  had  his 
sins  forgiven  him. 

But  again ;  set  the  case,  the  faith  was  only  his, 
as  it  was  not,  and  that  it  reached  to  the  doctrine 
of  forgiveness,  yet  it  did  it  without  respect  to  righ- 
teousness  in  himself;  for  guilt  lay  still  upon  him, 
he  had  now  his  sins  forgiven  him.  But  this  act  of 
grace  was  a  surprisal ;  it  was  unlocked  for.  '  I  am 
found  of  than  t/ud  sought  me  nut.'  is.  uv.  1.  Tiny 
came  for  one  thing,  he  gave  them  another;  they 
came  for  a  cure  upon  his  body,  but,  to  their  amaze- 
ment, he  cured  first  his  soul.  'Thy  sins  are  for- 
given thee.'  Besides,  to  have  his  sins  forgiven 
betokeneth  an  act  of  grace ;  but  grace  and  works 
as  to  this  arc  opposite.  Ro.  .xi.  (;.  Thcrefyre  '  men 
2  n 


814 


JUSTIFICATION   EY   AN   IMPUTED   KIGIITEOUSNESS; 


nre  justified  from  tlie  curse,  in  tlie  sight  of  God, 
while  sinners  in  themselves.' 

Fourth.  '  Father,  I  have  sinned  against  heaven, 
and  in  thy  sight,  and  am  no  more  worthy  to  be 
called  thy  son.'  Lu.  xv.  21. 

What  this  man  was  is  sufilcicntly  declared  in 
verse  13,  «fec.  As,  1.  A  riotous  spender  of  all — 
of  time,  talent,  body,  and  soul.  2.  He  added  to 
this  his  rebellion,  great  contempt  of  his  father's 
])Ouse— he  joined  himself  to  a  stranger,  and  became 
an  associate  with  swine,  ver.  15,  17.  3.  At  last, 
indeed,  he  came  to  himself.  But  then  observe — 
(1.)  He  sought  not  justification  by  personal  per- 
formances of  his  own ;  (2.)  Neither  did  he  mitigate 
Lis  wickedness;  (3.)  Nor  excuse  himself  before  his 
father ;  but  first  resolveth  to  confess  his  sin  ;  and 
coming  to  his  father,  did  confess  it,  and  that  with 
aggravating  circumstances.  '  I  have  sinned  against 
heaven  ;  I  have  sinned  against  thee  ;  I  am  no  more 
worthy  to  be  called  thy  son.'  ver.  13.  Now  what  he 
said  was  true  or  false.  If  true,  then  he  had  not 
righteousness.  If  false,  he  could  not  stand  just  in 
the  sight  of  his  father  by  virtue  of  his  own  per- 
formances. And,  indeed,  the  sequel  of  the  parable 
clears  it.  His  '  father  said  to  his  servants,  Bring 
forth  the  best  robe,'  the  justifying  righteousness, 
*  and  put  it  on  him ;  and  put  a  ring  on  his  hand, 
and  shoes  on  his  feet.'  rer.  22.  This  best  robe,  then, 
being  in  the  father's  house,  was  not  in  the  prodi- 
gal's heart;  neither  stayed  the  father  for  further 
qualifications,  but  put  it  upon  him  as  he  was,  sur- 
rounded with  sin  and  oppressed  with  guilt.  There- 
fore 'men  are  justified  from  the  curse,  in  the  sight 
of  God,  while  sinners  in  themselves.' 

Fijlh.  '  For  the  Son  of  man  is  come  to  seek  and 
to  save  that  which  was  lost. '  Lu.  xix.  10. 

The  occasion  of  these  words  was,  for  that  the 
Pharisees  murmured  because  '  Jesus  was  gone  to 
be  guest  to  one  that  was  a  sinner,'  yea,  a  sinner 
of  the  publicans,  and  are  most  fitly  applied  tc  the 
case  in  hand.  For  though  Zaccheus  climbed  the 
tree,  yet  Jesus  Christ  found  him  first,  and  called 
him  down  by  his  name  ;  adding  withal,  'For  to-day 
I  must  abide  at  thy  house,'  ver.  5;  which  being 
opened  by  verse  9,  is  as  much  as  to  say,  I  am  come 
to  be  thy  salvatiop.  Now  this  being  believed  by 
Zaccheus,  •  he  made  haste  and  came  down,  and 
received  him  joyfully.'  And  not  only  so,  but  to 
declare  to  all  the  simplicity  of  his  faith,  and  that 
he  unfcignedly  accepted  of  this  word  of  salvation, 
he  said  unto  the  Lord,  and  that  before  all  present, 
•  Behold.  Lord,  the  half  of  my  goods  I  give  to  the 
poor;  and  if  1  have  taken  anything  from  any  man 
by  false  accusation,' a  supposition  intimating  an 
atlirmativc,  '  I  restore  him  fourfold. '  *     This  beln-^ 


*  However  excellent  the  conJuct  of  Zaccheus,  still  he  was 
n  smncr,  and  under  the  curse.  His  curiosity  leads  him  to 
(limb  a  tree  to  see  .Jesus,  and  most  uiiexpectedlv  salvation  is 
brougJit  to  oac  who  soi^ri,.   it   uot.     C^mist  called,  a„d  he 


thus,  Christ  doubleth  his  comfort,  saying  to  him 
al."?o,  and  that  before  the  people,  '  This  day  h 
salvation  come  to  this  house.*  Then,  by  adding 
the  next  words,  he  expounds  the  whole  of  the 
matter,  '  For  I  am  come  to  seek  and  save  that 
which  was  lost ; '  to  seek  it  till  I  find  it,  to  save  it 
when  I  find  it.  He  finds  them  that  sought  him 
not,  Ro.  X.  20;  and  saith,  Zaccheus,  Behold  me!  to 
a  people  that  asked  not  after  him.  Ro.  x.  20.  So,  then, 
seeing  Jesus  findeth  this  publican  first,  preaching 
salvation  to  him  before  he  came  down  from  the  tree, 
it  is  evident  he  received  this  as  he  was  a  sinner ; 
from  which  faith  flowed  his  following  words  and 
works  as  a  consequence. 

Sixth.  '  Jesus  said  unto  him.  Verily  I  say  unto 
thee.  To-day  shalt  thou  be  with  me  in  paradise.' 

Lu.  .xxiii.  43. 

This  was  spoken  to  the  thief  upon  the  cross, 
who  had  lived  in  wickedness  all  his  days ;  neither 
had  he  so  much  as  truly  repented — no,  not  till  he 
came  to  die ;  nay,  when  he  first  was  hanged  he 
then  fell  to  railing  on  Christ;  for  though  Luke 
leaves  it  out,  beginning  but  at  his  conversion ;  yet 
by  Matthew's  relating  the  whole  tragedy,  we  find 
him  at  first  as  bad  as  the  other.  Mat.  xxvii.  44.  This 
!nan,  then,  had  no  moral  righteousness,  for  he  had 
lived  in  the  breach  of  the  law  of  God.  Indeed,  by 
faith  he  believed  Christ  to  be  King,  and  that  when 
dying  with  him.  But  what  was  this  to  a  personal 
performing  the  commandments?  or  of  restoring 
what  he  had  oft  taken  away?  Yea,  he  confesseth 
his  death  to  be  just  for  his  sin  ;  and  so  leaning  upon 
the  mediation  of  Christ  he  goeth  out  of  the  world. 
Now  he  that  truly  confesseth  and  acknowledgeth 
his  sin,  acknowledgeth  also  the  curse  to  be  due 
thereto  from  the  righteous  hand  of  God.  So  then, 
where  the  curse  of  God  is  due,  that  man  wanteth 
righteousness.  Besides,  he  that  makes  to  another 
for  help,  hath  by  that  condemned  his  own,  had  he 
any,  of  utter  insufficiency.  But  all  these  did  this 
poor  creature;  wherefore  he  must  stand  'just from 
the  law,  in  the  sight  of  God,  while  sinful  in  himself.' 

Seventh.  '  Lord,  what  wilt  thou  have  me  to  do?* 

Ac.  ix.  6. 

What  wilt  thou  have  me  to  do?  Ignorance  is 
here  set  forth  to  the  full.  Paul  hitherto  knew  not 
Jesus,  neither  what  he  would  have  him  to  do ;  yet 
a  mighty  man  for  the  law  of  works,  and  for  zeal 
towards  God  according  to  that.  Thus  you  see  that 
he  neither  knew  that  Christ  was  Lord,  nor  what 
was  his  mind  and  will — '  I  did  it  ignorantly,  iu 
unbelief.'  1  Ti.  i.  13-15.  I  did  not  know  him ;  I  did 
not  believe  he  was  to  save  us ;  I  thought  I  must 
be  saved  by  living  righteously,  by  keeping  the  law 
of  God.  This  thought  kept  me  ignorant  of  Jesus, 
and  of  justification  from  the  curse  by  him.      Poor 


instantly  obeyed.     O  may  our  hearts  be  so  inclined  to  receive 
the  invitations  of  his  gospel  I— Ed. 


OR,  NO   WAY   TO   IlEAVEX   BUT   BY   JESUS   CHRIST. 


315 


Saul!  liow  many  fellows  Last  thou  yet  alive! — 
every  man  zealous  of  the  law  of  works,  yet  none 
of  them  know  the  law  of  grace ;  each  of  them 
seeking  for  life  by  doing  the  law,  when  life  is  to 
be  had  by  nought  but  believing  in  Jesus  Christ. 

Eighth.  '  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved.'  Ac.  wi.  31. 

A  little  before,  we  find  Paul  and  Silas  in  the 
stocks  for  preaching  of  Jesus  Christ;  in  the  stocks, 
in  the  inward  prison,  by  the  hands  of  a  sturdy 
jailer;  but  at  midnight,  while  Paul  and  his  com- 
panion sang  praises  to  God,  the  foundations  of  the 
prison  shook,  and  every  man's  bands  were  loosed. 
Now  the  jailer  being  awakened  by  the  noise  of 
this  shaking,  and  supposing  he  had  lost  his  pris- 
oners, drew  his  sword,  with  intent  to  kill  himself; 
'  But  Paul  cried  out.  Do  thyself  no  harm ;  for  we 
are  all  here.  Then  he  called  for  a  light,  and 
sprang  in,  and  came  trembling,  and  fell  down 
before  Paul  and  Silas,  and  brought  them  out,  and 
said.  Sirs,  what  must  I  do  to  be  saved?' 

In  all  this  relation  here  is  not  aught  that  can 
justify  the  jailer.  For,  1.  His  whole  life  was 
idolatry,  cruelty,  and  enmity  to  God.  Yea,  2. 
Even  now,  while  the  earthquake  shook  the  prison, 
lie  had  murder  in  his  heart — yea,  and  in  his  in- 
tentions too ;  murder,  I  say,  and  that  of  a  high 
nature,  even  to  have  killed  his  own  body  and  soul 
at  once.*  Well,  3.  When  he  began  to  shake 
imder  the  fears  of  everlasting  burnings,  yet  then 
liis  heart  was  wrapped  up  in  ignorance  as  to  the 
way  of  salvation  by  Jesus  Christ:  '  W^hat  must  I 
do  to  be  saved?'  He  knew  not  what;  no,  not  he. 
His  condition,  then,  was  this:  he  neither  had 
righteousness  to  save  him,  nor  knew  he  how  to 
get  it.  Now,  what  was  Paul's  answer?  Wh}^ 
'  Believe  on  the  Lord  Jesus  Christ,'  look  for  righ- 
teousness in  Christ,  *  and  thou  shalt  be  saved.' 
This,  then,  still  boldeth  true,  *  men  are  justified 
from  the  curse,  in  the  sight  of  God,  whilst  sinners 
ill  themselves.' 

[^Reasons  for  the  first  position  drawn  from  the  texts.  ] 

Thiud,  I  should  now  come  to  the  second  con- 
elusion,  viz.,  that  this  can  be  done  by  no  other 
righteousness  than  that  long  ago  performed  by, 
and  remaining  with,  the  person  of  Christ.  But 
before  1  speak  to  that,  I  will  a  little  further  press 
this,  by  urging  for  it  severed  reasons. 

Ilie  First  Reason. — Men  must  be  justified  from 
the  curse  while  sinners  in  tliemselves,  because  by 
nature  all  are  under  sin — '  All  have  sinned,  and 
come  short  of  the  glory  of  God.  He  hath  con- 
cluded all  in  unbelief;  he  hath  concluded  all  under 


*  ^Ve  are  all,  by  luiture  and  practice,  in  a  spiritual  seuse, 
robbers,  idolaters,  and  murderers.  God  make  us  to  know  and 
kcl  it  1     \\  e  may  adopt  the  language  of  the  poet,  and  say — 

•  Sinful  soul,  wliiil  liast  tliou  done  ? 
Jim-iier'U  God's  eicmiU  sJuiil' — Mason. 


sin.  Ko.  iii.  23 ;  xi.  32 ;  Ga.  Hi.  22.  Now  having  Sinned, 
they  are  in  body  and  soul  defiled,  and  become  an 
unclean  thing.  Wherefore,  whatever  they  touch, 
with  an  intent  to  work  out  righteousness  thereby, 
they  defile  that  also.  Tit.  i.  is;  i,e.  xv.  ii;  is.  Wv.  6.  And 
hence,  as  I  have  said,  all  the  righteousness  they 
seek  to  accomplish  is  but  as  a  menstruous  cloth 
and  filthy  rags;  therefore  they  are  sinners  still. 
Indeed,  to  some  men's  thinking,  the  Pharisee  is 
holier  than  the  Publican;  but  in  God's  sight,  in 
the  eyes  of  Divine  justice,  they  stand  alike  con- 
demned. •  All  have  sinned ;'  there  is  the  poison ! 
Therefore,  as  to  God,  without  Christ,  all  throats 
are  an  open  sepulchre.  Mat.  xxiii.  27;  no.  iii.  is. 

The  world  in  general  is  divided  into  two  sorts 
of  sinners — the  open  profane,  and  the  man  that 
seeks  life  by  the  works  of  the  law.  The  profane 
is  judged  by  all ;  but  the  other  by  a  few.  Oh ! 
but  God  judgeth  him. 

1.  For  a  hypocrite;  because  that  notwithstand- 
ing he  hath  sinned,  he  would  be  thought  to  bo 
good  and  righteous.  And  hence  it  is  that  Christ 
calls  such  kind  of  holy  ones,  '  Pharisees,  hypo- 
critesl  Pharisees,  hypocrites!'  because  by  their  gay 
outside  they  deceived  those  that  beheld  them. 
But,  saith  he,  God  sees  your  hearts ;  you  are  but 
like  painted  sepulchres,  within  you  are  full  of  dead 

men's  bones.   Pr.  xxx.  12;  JIat.  xxiii.  27—30;  Lu.  xi.  2G;  xvi.  15. 

Such  is  the  root  from  whence  flows  all  their  right- 
eousness. But  doth  the  blind  Pharisee  think  his 
state  is  such?  No;  his  thoughts  of  himself  are 
far  otherwise — '  God,  I  thank  thee,'  saith  he,  '  I 
am  not  as  other  men,  extortioners,  unjust,  adul- 
terers, or  even  as  this  publican.*ch.xviii.  11,12.  Aye, 
but  still  God  judgeth  him  for  a  hypocrite. 

2.  God  judgeth  him  for  one  that  spurneth 
against  Christ,  even  by  every  such  work  he  doth. 
And  hence  it  is,  when  Paul  was  converted  to 
Jesus  Christ,  that  he  calls  the  righteousness  he 
had  before,  madness,  blasphemy,  injury ;  because 
what  he  did  to  save  himself  by  works  was  in  direct 
opposition   to  grace   by  Jesus   Christ,    ru.  iii.  7,  8; 

Ac.  xxii.  3,  4;  xxxi.  4  ;  1  Ti.  i.  14,  15.       Bchold,    then,    tho 

evil  that  is  in  a  man's  own  righteousness!  (1.) 
It  curseth  and  condemneth  the  righteousness  of 
Christ.  (2.)  It  blindeth  the  man  from  seeing  his 
misery.  (3.)  It  hardeneth  his  heart  against  his 
own  salvation. 

3.  But  again,  God  judgeth  such,  for  those  that 
condemn  him  of  foolishness — '  The  preaching  of 
the  cross,'  that  is,  Christ  crucified,  '  is  to  them 
that  perish  foolishness.'  1  Co.  i.  18,23.  What,  saitb 
the  merit-monger,  will  you  look  for  june  ears  have 
life  by  the  obedience  of  another  man?  i'l^^i"'^  i*" 'i"=^ 
Will  you  trust  to  the  blood  that  was  shed  upon 
the  cross,  that  ran  down  to  the  ground,  and  per- 
ished in  the  dust?  Thus  deridingly  they  sjoti'  at, 
stumble  upon,  and  are  taken  in  the  gin  tliat  at- 
tends  the  gospel;  not  to  salvation,  but  to  their 


oK. 


JUSTIFICATION    BY   AN   IMPUTED   RIGHTEOUSNESS; 


coiuleiiiiiatiDii,  because  they  liave  comleniiictl  tlie 
Just,  that  they  niiglit  justify  their  own  filthy 
ri""hteousness.  is.  \iii.  n. 

But,  I  say,  if  all  have  sinned,  if  all  are  defiled, 
if  the  best  of  a  man's  righteousness  be  but  mad- 
ness, blasphemy,  injury  ;  if  for  their  righteousness 
they  arc  judged  hypocrites,  condemned  as  opposers 
of  the  gospel,  and  as  such  have  counted  God 
foolish  f  )r  sending  his  Son  into  the  world ;  then 
must  the  best  of  *  men  be  justified  from  the  curse 
in  the  sight  of  God  while  sinners  in  themselves ;' 
because  they  still  stand  guilty  in  the  sight  of  God, 
their  hearts  are  also  still  filthily  infected — 'Though 
thou  wash  thee  with  nitre,  and  take  thee  much 
soap,  yet  thine  iniquity  is  marked  before  me,  saith 
the  Lord  God.' Je.  u. -.'2.  It  stands  marked  still 
before  God.  So,  then,  what  esteem  soever  men 
have  of  the  righteousness  of  the  woi'ld,  yet  God 
accounts  it  horrible  wickedness,  and  the  greatest 
enemy  that  Jesus  hath.  Wherefore,  this  vhie  is  the 
vine  of  Sodom ;  these  clusters  are  the  clusters  of 
Gomorrah  ;  these  grapes  are  grapes  of  gall;  these 
clusters  are  bitter,  they  arc  the  poison  of  dragons, 
and  the  cruel  venom  of  asps.  Mat.  iii.  7;  xxiii.  No 
marvel,  then,  if  John  in  his  ministry  gives  the  first 
rebuke  and  jostle  to  such,  still  calling  them  serpents 
and  vipers,  and  concluding  it  is  almost  impossible 
they  should  escape  the  damnation  of  hell ;  for  of 
all  sin,  man's  own  righteousness,  in  special,  bids 
defiance  to  Jesus  Christ. 

The  Second  Reason. — A  second  reason  why  men 
must  stand  just  in  the  sight  of  God  from  the 
curse,  while  sinners  in  themselves,  is,  hecause  of 
Vie  exactions  of  Uie  laio.  For  were  it  granted  that 
men's  good  works  arose  from  a  holy  root,  and 
were  perfect  in  their  kind,  yet  the  demand  of  the 
law — fur  that  is  still  beyond  them — would  leave 
them  sinners  before  the  justice  of  God,  And 
hence  It  is  that  holy  men  stand  just  in  the  sight 
of  God  from  the  curse;  yet  dare  not  offer  their 
gifts  by  the  law,  but  through  Jesus  Christ;  know- 
ing, that  not  only  their  persons,  but  their  spiritual 
f^ervice  also,  would  else  be  rejected  of  the  heavenly 

i\Iajesty.*  l  IV.  ii.  5  ;  Ke.  vii.  H-IU  ;  lie.  x;ii.  7,  8. 

For  the  law  is  itself  so  perfectly  holy  and  good 
as  not  to  admit  of  the  least  failure,  either  in  the 
matter  or  manner  of  obedience — '  Cursed  is  every 
one  that  contlnucth  not  in  all  things  that  are 
written  in  the  book  of  the  law  to  do  them.'  Ga.iu.io. 
For  Ihey  that  shall  keep  the  whole  law,  and  yet 
otfend  in  one  point,  are  guilty  of  all,  and  convicted 
of  the  law  as  transgressors,  ja.  ii.  &,  lo.  '  Tribula- 
tion,' therefore,  'and  anguish,  upon  every  soul  of 
man  that  doeth  evil,  of  the  Jew  first,  and  also  of 
the  Gentile.'  no. ii.i».    And  observe,  the  law  leaveth 


*  "Works  justify  us  from  such  accusations  of  men  as  will 
(loiiy  us  to  lijive  justification  by  faith— not  as  bcin<j;  our  rigli- 
Icuusncss,  or  conditions  of  our  having  Christ's  rightcousucss 
or  as  qualifying  us  for  it. — Mason, 


thee  not  to  thy  choice,  iv/uiii,  or  when  not,  to  begin 
to  keep  it;  but  requireth  thy  obedience  so  soon 
as  concerned,  exactly,  both  as  to  the  matter  and 
manner,  and  that  before  thou  hast  sinned  against 
it ;  for  the  first  sin  breaks  the  law.  Now,  if  thou 
sinnest  before  thou  beginnest  to  do,  thou  art  found 
by  the  law  a  transgressor,  and  so  standest  by  that 
convicted  of  sin  ;  so  then,  all  thy  after-acts  of 
righteousness  are  but  the  righteousness  of  a  sinner, 
of  one  Avhom  the  law  hath  condemned  already. 
Jn.  Hi.  18.  *  The  law  is  spiritual,  but  thou  art  carnal, 
sold  xmder  sin.'  Ro.  vii.  14. 

Besides,  the  law  being  absolutely  perfect,  doth 
not  only  respect  the  matter  and  manner  as  to  out- 
ward acts,  but  also  the  rise  and  root,  the  heart, 
from  whence  they  flow  ;  and  an  impediment  there 
spoils  all,  were  the  executive  part  never  so  good 
— *  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength.'  Mar.  xii.  3.). 
i\Lark  the  repetition,  with  all,  with  all,  with  all, 
with  all ;  with  all  thy  heart,  with  all  thy  soul,  in 
all  things,  at  all  times,  else  thou  hadst  as  good  do 
nothing.  But  '  every  imagination  of  the  thoughi 
of  the  heart  of  man  is  only  evil  continually.'  Ge.  vi.  ->. 
The  margin  hath  it,  '  the  whole  imagination,  the 
purposes,  and  desires;'  so  that  a  good  root  is  here 
wanting.  '  The  heart  is  deceitful  above  all  things, 
and  desperately  wicked:  who  can  know  it?'  Je.xvii. 9. 
What  thoughts,  words,  or  actions  can  be  clean, 
sufficiently  to  answer  a  perfect  law  that  flows 
from  this  original?  It  is  impossible.  *  Men  must 
therefore  be  justified  from  the  curse,  in  the  sight 
of  God,  while  sinners  in  themselves.'  But  further 
yet  to  open  the  case.  There  are  several  things 
that  make  it  impossible  that  a  man  should  stand 
just  in  the  sight  of  God  but  while  sinful  in  him- 
self 

1.  Because  the  law  under  which  he  at  present 
stands,  holds  him  under  the  dominion  of  sin ;  for 
sin  by  the  law  hath  dominion  over  all  that  are 
under  the  law.  Ro.  vi.  14.  Dominion,  I  say,  both 
as  to  guilt  and  filth.  Guilt  hath  dominion  over 
him,  because  he  is  under  the  curse:  and  filth, 
because  the  law  givetli  him  no  power,  neither  can 
he  by  it  deliver  his  soul.  And  for  this  cause  it 
is  that  it  is  called  beggarly,  weak,  unprofitable ; 
imposing  duty,  but  giving  no  strength.  Ga.  iii.  2;  iv.  0. 
Expecting  the  duty  should  be  complete,  yet  beudeth 
not  the  heart  to  do  the  work ;  to  do  it,  I  say,  as 
is  required.  Ro.  viii.  3.  And  hence  it  is  again  that 
it  is  called  a  'voice  of  words,'!  iic.  xii.  li);  for  as 
words  that  are  barely  such  are  void  of  spirit  and 
quickening  life,  so  are  the  impositions  of  the  law 
of  works.  Thus  far,  therefore,  the  man  remains 
a  sinner.      But, 


t  Every  edition  of  Bunyan's  works  calls  this  a  '  void  of 
words,'  and  gives  a  false  reference  to  lie.  xii.  14. — Ed. 


OK,  NO   WAY   TO   HEAVEN    BUT   M    JESIJS   CHRIST. 


317 


2.  The  law  is  so  far  from  giving  life  or  strength 
to  do  it,  that  it  doth  the  quite  contrary.* 

(1.)  It  weakeneth,  it  diseourageth,  and  disheart- 
eneth  the  sinner,  especially  when  it  shows  itself  in 
its  glory;  for  then  it  is  the  ministration  of  death, 
and  killeth  all  the  world.  When  Israel  saw  this, 
they  fled  from  the  face  of  God ;  they  could  not 
endure  that  which  was  commanded,  Ex.  xx.  is,  lo ; 
yea,  so  terrible  was  the  sight,  that  Moses  said, 
*  I  exceedingly  fear  and  quake.'  He.  xii.  20,  21.  Yea, 
almost  forty  years  after,  Moses  stood  amazed  to 
find  himself  and  Israel  yet  alive,  '  Did  ever  people,' 
said  he,  '  hear  the  voice  of  God  speaking  out  of 
the  midst  of  the  fire,  as  thou  hast  heard,  and  live  ?' 
De.  iv.  3-2,  ix  Alas  !  lie  wlio  hoastcth  himself  in  the 
"works  of  the  law,  he  doth  not  hear  the  law;  when 
that  speaks,  it  shakes  Mount  Sinai,  and  writeth 
death  upon  all  faces,  and  makes  the  church  itself 
cry  out,  A  mediator  !   else  we  die.  Ex.  xx.  lo.    De.  v. 

25 — 27  ;  xnii.  1.5,  I'J. 

(2.)  It  doth  not  only  thus  discourage,  hut  ahund- 
antly  increaseth  every  sin.  Sin  takes  the  advan- 
tage of  being  by  the  law ;  the  motions  of  sin  are 
by  the  law.  Where  no  law  is,  there  is  no  trans- 
gression. Ro.  iv.  15;  vii.  5.  Sin  takcs  an  occasion  to 
live  by  the  law :  *  When  the  commandment  came, 
sin  revived  ;  for  without  the  law,  sin  ivas  dead. ' 
r,o.  %-ii.  8,  9.  Sin  takes  an  occasion  to  multiply  by 
the  law :  '  The  law  entered,  that  the  ofience  might 
abound.'  Ro.  v.  20.  '  And  the  strength  of  sin  is  the 
law.'  1  Co.  XV.  u6.  'That  sin  by  the  commandment 
might  become'  outrageous,  'exceeding  sinful.' 
Ko.  vii.  13.  '  What  shall  we  say  then  ?  Is  the  law 
sin  ?  God  forbid.  Nay,  I  had  not  knov/n  sin,  but 
b}'  the  law:  for  I  had  not  known  lust,  except  the 
law  had  said,  Thou  shalt  not  covet.  But  sin, 
taking  occasion  by  the  commandment,  wrought  in 
me  all  uianner  of  concupiscence.  For  without  the 
law,  sin  was  dead.'  Ro.  vii.  7,  8. 

These  things,  then,  are  not  infused  or  operated 
bv  the  law  from  its  own  nature  or  doctrine,  but 
are  occasioned  by  the  meeting  of,  and  having  to 
do  with,  a  thing  directly  opposite.  '  The  lav  is 
spiritual,  I  am  carnal;'  therefore  every  imposition 
is  rejected  and  rebelled  against.  Strike  a  steel 
against  a  flint,  and  the  fire  flies  about  you ;  strike 
the  law  against  a  carnal  heart,  and  sin  appears, 
sin  multiplies,  sin  rageth,  sin  is  strengthened  ! 
And  hence  ariseth  all  these  doubts,  murniurings, 
and  sinful  complainings  that  are  found  in  the 
hearts  of  the  people  of  God;  they  have  too  much 
to  do  with  the  law  ;  the  law  of  works  is  now  in 
the   conscience,   imposing  duty  upon   the   carnal 


*  The  law  coudemns  all  sinners,  and  strikes  them  dead  as 
with  a  thimderbolt;  adjudging  them  to  shame  and  misery, 
instead  of  glory  and  happiness.  JS'one  can  fultil  its  strict 
terms,  neither  Jew  nor  Gentile.  There  is  no  hope,  if  free 
grace  restore  them  not.  llo.  iii.  20;  ii.  6—29;  viii.  7.— 
Masoti. 


part.  This  is  the  reason  of  the  noise  that  you 
hear,  and  of  the  sin  that  you  see,  and  of  the  horror 
that  you  feel  in  your  own  souls  when  tempted. 
But  to  pass  this  digression. 

The  law,  then,  having  to  do  with  carnal  men, 
by  this  they  become  worse  sinners  than  before  ; 
for  their  heart  now  recoileth  desperately,  opposetli 
blasphemously ;  it  giveth  way  to  despair  ;  and 
then  to  conclude  there  is  no  hope  for  hereafter ; 
and  so  goeth  on  in  a  sordid,  ungodly  course  of  life, 
till  his  time  is  come  to  die  and  be  damned,  uidess 
a  miracle  of  grace  prevent.  From  all  this  I  con- 
clude, that  'a  man  cannot  stand  just  from  the 
curse,  in  the  sight  of  God,  but  while  siaftd  in  him- 
self.'    But, 

3.  As  the  law  giveth  neither  strength  nor  life 
to  keep  it,  so  it  neither  giveth  nor  worketh  repent- 
ance unto  life  if  thou  break  it.  Do  this  and  live, 
break  it  and  die ;  this  is  the  voice  of  the  law. 
All  the  repentance  that  such  men  have,  it  is  but 
that  of  themselves,  the  sorrow  of  the  world,  that 
endeth  in  death,  as  Cain's  and  Judas's  did,  even 
such  a  repentance  as  must  be  repented  of  either 
here  or  in  hell-fire.  2  Co.  viL  lu. 

4.  As  it  giveth  none,  so  it  accepteth  none  of 
them  that  are  under  the  law.  Ga.  v.  4.  Sin  and 
die,  is  for  ever  its  language ;  there  is  no  middle 
way  in  the  law;  they  must  bear  their  judgment, 
whosoever  the}'  be,  that  stand  and  fall  to  the  law. 
Therefore  Cain  was  a  vagabond  still,  and  Judas 
hangeth  himself  ;  their  repentance  could  not  save 
them,  they  fell  headlong  under  the  law.  The  law 
stays  no  man  from  the  due  reward  of  his  deeds ; 
it  hath  no  ears  to  hear  nor  heart  to  pity  its  peni- 
tent ones.  Ge.  iv.  9-11.  Mat.  xxvii.  3. 

5.  By  the  law,  God  will  show  no  mercy ;  for, 
'I  will  be  merciful  to  their  unrighteousness,'  is 
the  tenor  of  another  covenant.  lie.  viii.  9,  lo,  12.  But 
by  the  law  I  regard  them  not,  saith  the  Lord. 
For, 

6.  All  the  promises  annexed  to  the  law  are,  by 
the  fir.st  sin,  null  and  void.  Though,  then,  a  man 
should  live  a  thousand  years  twice  told,  and  all 
that  while  fulfil  the  law,  yet  having  sinned  lirst, 
he  is  not  at  all  the  better.  Our  legalists,  then, 
begin  to  talk  too  soon  of  having  life  by  the  law  ; 
let  them  first  begin  without  sin,  and  so  throughout; 
continue  to  death,  and  then  if  God  will  save  them, 
not  by  Christ,  but  works,  contrary  to  the  covenant 
of  grace,  they  may  hope  to  go  to  lieaven. 

7.  But,  lastly,  to  come  close  to  tlie  point.  TIidu 
hast  simied;  the  law  now  calls  for  passive  as  well 
as  active  obedience ;  yea,  great  contenteduess  in 
all  thou  sufferest  for  thy  transgressing  against  the 
law.  So,  then,  wilt  thou  live  by  the  law  ?  Fultil 
it,  then,  perfectly  till  death,  and  afterwards  go  to 
hell  and  be  damned,  and  abide  there  till  the  law 
and  curse  for  thy  sin  be  satisfied  for ;  and  then, 
but  not  till  then,  thou  shalt  have  life  by  the  law. 


318 


JUSTIFICATION   BV   AN   IMPUTED   RIGHTEOUSNESS; 


TclJ  me,  now,  you  that  desire  to  be  under  the  law, 
can  you  fulfil  all  the  commands  of  the  law,  and 
nfrcr  answer  all  its  demands  ?  Can  you  grapple 
with  tlie  judgment  of  God  ?  Can  you  wrestle  with 
the  Almiglity  ?  Are  you  stronger  than  he  that 
made  tlie  heavens,  and  that  holdeth  angels  in  ever- 
lasting chains  ?  '  Can  thine  heart  endure,  or  can 
thy  hands  be  strong  in  the  days  that  I  shall  deal 
with  thee  ?  I  the  Lord  have  spoken  U,  and  will 
do  it.'  Eze.  xxii.  14.  0,  it  cannot  be  !  *  These  shall 
go  away  into  everlasting  punisuuient. '  Mat.  xxv.  46. 
So,  then,  men  must  stand  just  from  the  ci'rse,  in 
the  sight  of  God,  while  sinners  in  themselves,  or 
not  at  all. 

Objection  \lo  the  second  reasoii].  But  the  apostle 
saitb,  •  That  the  doers  of  the  law  shall  be  justi- 
fied.' Ho.  ii.  Plainly  intimating  that,  notwithstand- 
ing all  you  say,  some  by  doing  the  law  may  stand 
just  before  God  thereby;  and  if  so,  then  Christ 
fulfilled  it  for  us  but  as  our  example. 

Ansicer.  The  consequences  are  not  true  ;  for  by 
these  words,  '  The  doers  of  the  law  shall  be  justi- 
fied,' there  is  no  more  proof  of  a  possibility  of 
saving  thyself  by  the  law  than  there  is  by  these  : 
'  For  by  the  works  of  the  law  shall  no  flesh  be 
justified  in  his  sight.'  Ga.  ii.  16.  The  intent,  then, 
of  the  text  objected,  is  not  to  prove  a  possibility 
of  man's  salvation  by  the  law,  but  to  insinuate 
rather  an  impossibility,  by  asserting  what  perfec- 
tions the  law  requireth.  And  were  I  to  argue 
against  the  pretended  sufficiency  of  man's  own 
righteousness,  I  would  choose  to  frame  mine  argu- 
^^^.^  ment  upon  such  a  place  as  this — '  The 
-^  hearers  of  the  law  are    not  just    before 

God;'  therefore  the  breakers  of  the  law  are  not 
just  before  God;  not  just,  I  say,  by  the  law;  but 
all  have  sinned  and  broken  the  law  ;  therefore 
none  by  the  law  are  just  before  God.  For  if  all 
stand  guilty  of  sin  by  the  law,  then  that  law  that 
judgeth  them  sinners  cannot  justify  them  before 
God.  And  what  if  the  apostle  had  said,  '  Blessed 
are  they  that  continue  in  all  things,'  instead  of 
pronouncing  a  curse  for  the  contrary,  the  conclu- 
sion had  been  the  same ;  for  where  the  blessing  is 
pronounced,  he  is  not  the  better  that  breaks  the 
condition ;  and  where  the  curse  is  pronounced,  he 
is  not  the  worse  that  keeps  it.  But  neither  doth 
the  blessing  nor  curse  in  the  law  intend  a  supposi- 
tion that  men  may  be  just  by  the  law,  but  rather 
to  show  the  perfection  of  the  law,  and  that  though 
a  blcssmg  be  annexed  thereto,  no  man  by  it  can 
obtain  tliat  blessing ;  for  not  the  hearers  of  the 
law  are  justified  before  God,  but  the  doers,  when 
they  do  it.  shall  be  justified.  None  but  doers  can 
by  it  be  just  before  God:  but  none  do  the  law,  no, 
not  one,  therefore  none  by  it  can  stand  just  before 

God.    Ro.  iii.  10,  11. 

And  whereas  it  is  said  Christ  kept  the  law  as 
oui-  example,  that  we  by  keeping  it  might  get  to 


heaven,  as  he ;  it  is  false,  as  afore  was  showed — 
•  He  is  the  end  of  the  law,'  or,  hath  perfectly 
finished  it,  '  for  righteousness  to  every  one  that 
believeth.'  no.  x.  4.  But  a  little  to  travel  with  this 
objection ;  no  man  can  keep  the  moral  law  as 
Christ,  unless  he  be  first  without  sin,  as  Christ; 
unless  he  be  God  and  man.  as  Christ.  And  again ; 
Christ  cannot  be  our  pattern  in  keeping  the  law 
for  life,  because  of  the  disproportion  that  is  be- 
tween him  <and  us ;  for  if  we  do  it  as  he,  when  yet 
we  are  weaker  than  he ;  what  is  this  but  to  out- 
vie, outdo,  and  go  beyond  Christ?  Wherefore  we, 
not  he,  have  our  lives  exemplary:  exemplary,  I 
say,  to  him  ;  for  who  doth  the  greatest  work,  they 
that  take  it  in  hand  in  full  strength,  as  Christ ;  or 
he  that  takes  it  in  hand  in  weakness,  as  we  ? 
Doubtless  the  last,  if  he  fulfils  it  as  Christ.  So, 
then,  by  this  doctrine,  while  we  call  ourselves  his 
scholars,  we  make  ourselves  indeed  the  masters. 
But  I  challenge  all  the  angels  in  heaven,  let  them 
but  fii'st  sin  as  we  have  done,  to  fulfil  the  law,  as 
Christ,  if  they  can  ! 

But  again  ;  if  Christ  be  our  pattern  in  keeping 
the  law  for  life  from  the  curse  before  God,  then 
Christ  fulfilled  the  law  for  himself;  if  so,  he  was 
imperfect  before  lie  fulfilled  it.  And  how  far  short 
this  is  of  blasphemy  let  sober  Christians  judge  ; 
for  the  righteousness  he  fulfilled  was  to  justify 
from  sin  ;  but  if  it  was  not  to  justify  us  from  ours, 
you  know  what  remaineth.  Da.  ix-  20.   is.  liiL  8-10. 

But  when  must  we  conclude  we  have  kept  the 
law  ?  Not  when  we  begin,  because  we  have  sinned 
fii-st ;  nor  when  we  are  in  the  middle,  for  we  may 
afterwards  miscarry.  But  what  if  a  man  in  tliis 
his  progress  hath  one  sinful  thought?  I  query,  is 
it  possible  to  come  up  to  the  pattern  for  justifica- 
tion with  God?  If  yea,  then  Christ  had  such;  if 
no,  then  who  can  fulfil  the  law  as  he?  But  should 
I  grant  that  which  is  indeed  impossible — namely, 
that  thou  art  justified  by  the  law ;  what  then  ? 
Art  thou  now  in  the  favour  of  God  ?  No,  thou 
art  fallen  by  this  thy  perfection,  from  the  love  and 
mercy  of  God :  '  Whosoever  of  you  are  justified  by 
the  law  are  fallen  from  grace.'  Ga.  v.  4.  He  speaks 
not  this  to  them  that  are  doing,  but  to  such  as 
think  they  have  done  it,  and  shows  that  the  bless- 
ing that  these  have  got  thereby  is  to  fall  from  the 
favour  of  God.  Being  fallen  from  grace,  Christ 
profits  them  toothing,  and  so  they  still  stand  debtors 
to  do  the  whole  law.  So,  then,  they  must  not  be 
saved  by  God's  mercy,  nor  Christ's  merits,  but 
alone  by  the  works  of  the  law  !  But  what  should 
such  men  do  in  that  kingdom  that  conies  by  gift, 
where  grace  and  mercy  reigns?  Yea,  what  should 
they  do  among  that  company  that  are  saved  alone 
by  grace,  through  the  redemption  that  is  in  Jesus 
Christ?  Let  them  go  to  that  kingdom  that  God 
hath  prepared  for  them  that  are  fallen  from  grace. 
'  Cast  out  the  bond-woman  and  her  son ;  for  he 


OR,  NO   WAY   TO    I1EA.VEN   BUT   BY   JESUS   CHRIST. 


319 


shall  not  bo  heir  with  tlie  son  of  the  free-woman ' 
and  of  promise.*  Ga.  iv.  30. 

But  to  pass  this  objection.  Before  I  come  to 
the  next  reason,  I  shall  yet,  for  the  further  clearing 
of  this,  urge  these  scriptures  more. 

\Furt1ier  scriptures  to  jjrove  the  second  reason.] 
1.  The  first  is  that  in  Ga.  m.  10,  'As  many  as  are 
of  the  works  of  the  law  are  under  the  curse.' 

Behold  how  boldly  Paul  asserts  it !  And  ob- 
serve it,  he  saith  not  here,  so  many  as  sin  against 
the  law — though  that  be  true — but,  '  As  many 
as  are  of  the  ivorks  of  the  law.'  But  what,  then, 
are  the  works  of  tiie  law?  Not  whoredom,  mur- 
der, tlieft,  and  the  like ;  but  works  that  are  holy 
and  good,  the  works  commanded  in  the  ten  com- 
maudments,  as  to  love  God,  abhor  idols,  reverence 
the  name  of  God,  keeping  tlie  Sabbath,  honouring 
thy  parents,  abstaining  from  adultery,  murder, 
theft,  false-witness,  and  not  to  covet  what  is  thy 
neighbour's — these  are  the  works  of  the  law. 
Now  he,  saith  Paul,  that  is  of  these  is  under  the 
curse  of  God.  But  what  is  it  then  to  be  0/ these? 
Why,  to  be  found  in  the  practice  of  them,  and 
there  resting ;  this  is  the  man  that  is  under  the 
curse :  not  because  the  works  of  the  law  are  wicked 
in  themselves,  but  because  the  man  that  is  in  the 
practice  of  them  comes  short  of  answering  the 
exactness  of  them,  and  therefore  dies  for  his 
imperfections.  Ro.  h.  17. 

2.  The  second  scripture  is  that  of  the  eleventh 
verse  of  the  same  chapter,  '  But  that  no  man  is 
justified  by  the  law  in  the  sight  of  God,  it  is  evi- 
dent;  for,  The  just  shall  live  by  faith.' 

These  words,  'the  just  shall  live  by  faith,'  are 
taken  out  of  the  Old  Testament,  and  are  thrice 
used  by  this  apostle  in  the  New.  (1.)  To  show 
that  nothing  of  the  gospel  can  be  apprehended  but 
by  faith  :  '  For  therein  is  the  righteousness  of  God 
revealed  from  faith  to  faith.'  'As  it  is  written, 
The  just  shall  live  by  faith.'  Ro.  i.  17.  (2.)  To  show 
that  the  way  to  have  relief  and  succour  under 
temptation  is  then  to  live  by  faith:  '  Now  the  just 
shall  live  by  faith.'  He.  x.  38.  (3,)  But  in  this  of 
the  Galatians  it  is  urged  to  show,  that  how  holy 
and  just  soever  men  be  in  themselves,  yet  as  such 
they  are  dead,  and  condemned  to  death  by  the  law 
before  God.  But  that  no  man  is  justified  by  the 
law,  in  the  sight  of  God,  is  evident ;  for,  '  the  just 
shall  live  b}'  faith.' 

The  word  'just,'  therefore,  in  this  place  in 
special,  respecteth  a  man  that  is  just,  or  that  so 
esteems  himself  by  the  law,  and  is  here  considered 
in   a   double  capacity  ;    first,   what   he    is  before 

*  riai;ar,  by  which  is  meant  the  law  or  coveuant  of  works. 
This  is  said  to  geuder  uulo  bondage,  because  it  makes  them 
bondmen  who  look  to  be  saved  and  juslilied  thereby.  It  is 
ciilled  the  '  uiiuislratiou  of  death.'  2  Co.  iii.  6.  \\  hereas  the 
gospel  and  new  covenant  is  a  dispensation  of  liberty  and  life. 
— Mason. 


men  ;  secondly,  what  he  is  before  God.  (1.)  As 
he  stands  before  men,  he  is  just  by  the  law;  a.s 
Paul  before  his  conversion,  rw.  hi.  4.  (2.)  As  he 
stands  in  the  sight  of  God ;  so,  without  the  faith 
of  Christ,  he  cannot  be  just,  as  is  evident;  for  'the 
just  .shall  live,'  not  by  hi.-s  justice  or  righteousness 
by  the  law. 

This  is  the  true  intent  of  this  place.  Because 
they  carry  Avith  them  a  supposition  that  the  just 
here  intended  may  be  excluded  life,  he  falling 
within  the  rejection  asserted  within  the  first  part 
of  the  verse.  No  man  is  just  by  the  law  in  the 
sight  of  God;  for  'the  just  shall  live  by  faith:' 
his  justice  cannot  make  him  live,  he  must  live  by 
the  faith  of  Christ,  t  Again,  the  words  are  a 
reason  dissuasive,  urged  to  put  a  stop  to  those  that 
are  seeking  life  by  the  law ;  as  if  the  apostle  had 
said.  Ye  Galatians !  what  are  you  doing?  Would 
you  be  saved  by  keeping  the  law  ?  Would  you 
stand  just  before  God  thereby?  Do  you  not  hear 
the  prophets,  how  they  press  faith  in  Jesus,  and 
life  by  faith  in  him?  Come,  I  will  reason  with 
you,  by  way  of  supposition.  Were  it  granted 
that  you  all  loved  the  law,  yet  that,  for  life,  will 
avail  you  nothing;  for,  'the  just  shall  live  by  fixith.' 
Were  it  granted  that  you  kept  the  law,  and  that 
no  man  on  earth  could  accuse  you ;  were  you 
therefore  just  before  God?  No;  neither  can  you 
live  by  works  before  him  ;  for,  '  the  just  shall  live 
by  faith.'  Why  not  live  before  him?  Because 
when  we  have  done  our  best,  and  are  applauded  of 
all  the  world  for  just,  yet  then  God  sees  sin  in  our 
hearts :  *  He  putteth  no  trust  in  his  saints ;  yea, 
the  heavens  are  not  clean  in  his  sight.'  Job  xv.  15 ; 
iv.  18.  There  is  then  a  just  man  that  perisheth  in 
his  righteousness,  if  he  want  the  faitli  of  Christ, 
for  that  no  man  is  justified  by  the  law,  in  the 
sight  of  God,  is  evident;  for,  'the  just  shall  live 
by  faith;'  and  the  law  is  not  of  faith. 

3.  The  third  Scripture  is  this — '  We  lolw  arg  Jews 
by  nature,  and  not  sinners  of  the  Gentiles,  know- 
ino-  that  a  man  is  not  justified  by  the  works  of  the 
law,  but  by  the  faith  of  Jesus  Christ,  even  we  have 
believed  in  Jesus  Christ,  that  we  might  he  justified 
by  the  faith  of  Christ,  and  not  by  the  works  of  the 
law ;  for  by  the  works  of  the  law  shall  no  flesh  be 

justified.'    Ga.  ii.  15,  16. 

These  words  are  the  result  of  the  experienced 
Christians  in  the  primitive  times  ;  yea,  of  those 
among  them  that  had  given  up  themselves  bef'n-e 
to  the  law,  to  get  life  and  heaven  tliereby;  tite 
result,  I  say,  of  believing  Jews — We  who  are  Jews 
by  nature.      But  how  are  they  distinguislied  from 


t  We  will  hold  and  estol  tins  faith  which  doubtctli  not  of 
God  nor  of  tlie  Divine  promises,  nor  of  the  forgivcncis  ol  sms 
thron-h  Ciirist ;  tliat  we  mav  dwell  sme  an.l  sate  m  tins  our 
object^  Christ,  and  may  keep  still  before  onr  eyes  the  passion 
mul  blood  of  the  Mediator  and  all  his  benefits.— Z,'///w  oa 
Ga.  lii.  1  i. 


820 


jrSTIFICATION   BY   AN   IMPUTED   RIGHTEOUSNESS; 


the  Gentiles  ?  Wlij,  the}-  are  such  that  rest  in  the 
law,  and  make  their  boast  of  God;  that  know  his 
will,  and  approve  the  things  that  are  excellent; 
that  are  guides  to  the  hllnd,  and  a  light  to  them 
that  are  in  darkness:  that  are  instructors  of  the 
foolish,  teachers  of  babes,  and  which  have  the  form 
of  knowledge,  and  of  the  trath  of  the  law.  Ro.  ii. 
17-19.  How  far  these  attained  we  find  by  that  of 
the  Pharisee — I  pray,  I  fast,  I  give  tithes  of  all, 
Lu.  xviii.  11. 12;  and  by  the  young  man  in  the  gospel 
— '  All  these  have  1  kept  from  my  youth  up  ;'  and 
by  that  of  Paid — '  Touching  the  righteousness 
which  is  in  the  law,  blameless.'  rhi.  iii.  e.  This  was 
tlie  Jew  by  nature,  to  do  and  trust  in  this.*  I^^ow 
these  attaining  afterwards  the  sound  knowledge  of 
h'm,  the  dopravedness  of  nature,  and  the  exactions 
of  the  law,  fled  from  the  command  of  the  law  to 
the  Lord  Jesus  for  life,  'We  knowing,'  is — We 
that  are  taught  of  God,  and  that  have  found  it  by 
sad  experience,  we,  even  we,  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  the  faith  of 
Christ,  and  not  by  the  works  of  the  law.  Surely, 
if  righteousness  had  come  by  the  law,  Paul  and 
the  Jews  had  found  it,  they  being  by  many  privi- 
leges far  better  than  the  sinners  of  the  Gentiles; 
hut  these,  when  they  received  the  word  of  the 
gospel,  even  these  now  fly  to  Christ  from  the  law, 
that  they  might  be  justified  by  the  faith  of  Christ, 
and  not  by  the  works  of  the  law. 

To  conclude  this.  If  righteous  men,  through 
the  knowledge  of  the  gospel,  are  made  to  leave  the 
law  of  God,  as  despairing  of  life  thereby,  surely 
righteousness  is  not  to  be  fomid  in  the  law  ;  1  mean 
that  which  can  justify  thee  before  God  from  the 
curse,  who  livcst  and  walkest  in  the  law.  I  shall, 
therefore,  end  this  second  reason  with  what  I  have 
said  before — 'Men  must  be  justified  from  the  curse, 
in  the  sight  of  God,  while  sinful  in  themselves.' 

The  jlliird  Reason. — Another  reason  why  not 
one  under  heaven  can  be  justified  by  the  lav/,  or 
by  his  own  personal  performances  to  it,  is,  because 
since  sin  was  in  the  world,  God  hath  rejected  the 
law  and  the  works  thereof  for  life.  Ro.  vii.  lo. 

It  is  true,  before  man  had  sinned,  it  was  ordained 
to  be  unto  life ;  but  since,  and  because  of  sin,  the 
God  of  love  gave  the  word  of  grace.  Take  the  law, 
then,  as  God  hath. established  it;  to  wit,  to  con- 
demn all  flesh,  Ga.  iii.  21 ;  and  then  there  is  room  for 
the  pronii«3  and  the  luw,  the  one  to  kill,  the  other 
to  heal ;  and  so  the  law  is  not  against  the  promises; 
but  Uiake  the  law  a  justifier,  and  faith  is  made  void, 
and  the  promise  is  made  of  none  ctfvct,  Uo.iv.U;  and 
the  everlasting  gospel,  by  so  d.jng,  thou  endea- 
yourest  to  root  out  of  the  world.  Methinks,  since 
it  hath  pleased  God  to  reject  the  law  and  the  rio-h- 


M latitudes  ol  pr.)(V.ssors  set  up  their  rest  in  outward 
duties,  and  repose  a  earnal  conlidence  in  ordinances,  without 
iMideavcunng  after  any  lively  coninninion  with  Father  Son 
or  iloJy  Sijirit.  in  the  exercise  of  laitli  aud  \wc.~Moso)i 


teousness  thereof  for  life,  such  dust  and  ashes  as 
we  are  should  strive  to  consent  to  his  holy  will,  espe- 
cially when  in  the  room  of  this  [covenant]  of  works 
there  is  established  a  better  covenant,  and  that  upon 
better  promises.  The  Lord  hath  rejected  the  law, 
for  the  weakness  and  unprofitableness  thereof;  for, 
finding  fault  with  them  of  the  law,  '  The  days  come, 
saith  the  Lord,  when  I  will  make  a  new  covenant 
with  the  house  of  Israel,'  <kc.  lie.  viii.  8.  Give  God 
leave  to  find  fault  with  us,  and  to  condemn  our  per- 
sonal performances  to  death,  as  to  our  justification 
before  him  thereby;  let  nm  do  it,  I  say;  and  the 
rather,  because  he  doth  by  the  gospel  present  ua 
with  a  better.  And  certainly,  if  ever  he  be  pleased 
with  us,  it  will  be  when  he  findeth  us  in  that  righ- 
teousness that  is  of  liis  own  appointing. 

\^Six  tilings  that  inc'ine  the  heart  to  seek  la  tJiC  laio 
for  life.] 

To  conclude.  Notwithstanding  all  that  hath  or 
can  be  said,  there  are  six  things  that  have  great 
power  with  tlie  heart  to  bend  it  to  seek  life  before 
God  by  the  law;  of  all  which  I  would  caution 
that  soul  to  beware,  that  would  have  happiness  in 
another  world. 

First.  Take  heed  thou  be  not  made  to  seek  to 
the  law  for  life,  because  of  that  name  and  majesty 
of  God  which  thou  findest  upon  the  doctrine  of  the 
law.  E.X.  X3. 1.  God  indeed  spake  all  the  words  of 
the  law,  and  delivered  them  in  that  dread  and 
majesty  to  men  that  shook  the  hearts  of  all  that 
heard  it.  Now  this  is  of  great  authority  with  some, 
even  to  seek  for  life  and  bliss  by  the  law.  •  We 
know,'  said  some,  'that  God  spake  unto  Moses.' 
Jn.  \x.  23.  And  Saul  rejected  Christ  even  of  zeal 
towards  God.  Ac.  x.\ii.  3.  What  zeal  ?  Zeal  towards 
God  according  to  the  law,  which  afterwards  he  left 
and  rejected,  because  he  had  found  out  a  better 
way.  The  life  that  he  once  lived,  it  was  by  the 
law ;  but  afterwards,  saith  he,  '  The  life  wliich  I 
now  live,'  it  is  by  faith,  '  by  the  faith  of  Jesus 
Christ.'  G.\.  ii.  20.  So  that  though  the  law  was. the 
appointment  of  God,  and  had  also  his  name  and 
majesty  upon  it,  yet  7ww  he  will  not  live  by  the 
law.  Indeed,  God  is  in  the  law,  but  yet  only  as 
just  and  holy,  not  as  gracious  and  merciful ;  so  he 
is  only  in  Jesus  Christ.  'The  law,'  the  word  of 
justice,  *  was  given  by  Moses,  hvi  grace  and  truth 
cauie  by  Jesus  Christ.'  Jn.  i.  17.  Wherefore,  what- 
ever of  God  thou  findest  in  the  law,  yet  seeing 
grace  and  mercy  is  not  there,  let  neither  the  name 
of  God,  nor  that  majesty  that  thou  findest  of  him  in 
the  law,  prevail  with  thee  to  seek  life  by  all  the 
holy  commandments  of  the  law. 

Second.   Take  heed  that  the  law,  by  taking  hold 

on  thy  conscience,  doth  not  make  thee  seek  life  by 

the  law.  Ko.  ii.  n-\5.     The  heart  of  man  is  tlie  seat 

of  the  law.      This  being  so,  the  understanding  and 

I  conscience  must  needs  be  in  danger  of  being  bound 


OR,  NO   WAY   TO   HEAVEN    BUT   Bl'   JESUS   CHRIST. 


321 


by  the  law.  j\Ian  is  a  law  unto  liiinself,  and  sliowcth 
that  the  works  of  the  law  are  written  in  his  heart. 
Now,  the  law  being  thus  nearly  related  to  man,  it 
easily  takes  hold  of  the  understanding  and  eon- 
science  ;  by  which  hold,  if  it  be  not  quickly  broken 
off  by  the  promise  and  grace  of  the  gospel,  it  is 
captivated  to  the  works  of  the  law ;  for  conscience 
is  such  a  thing,  that  if  it  once  be  possessed  with  a 
doctrine,  yea,  though  but  with  the  doctrine  of  an 
idol,  it  will  cleave  so  fast  thereto  that  nothing  but 
a  hand  from  heaven  can  loosen  it;  and  if  it  be  not 
loosed,  no  gospel  can  be  there  embraced,  i  Co.viU.  7. 
Conscience  is  Little-ease,  if  men  resist  it,  whether 
it  be  rightly  or  wrongly  informed.*  IIow  fast, 
then,  will  it  hold  when  it  knows  it  cleaves  to  the  law 
of  God  !  Upon  this  account,  the  condition  of  the 
unbeliever  is  most  miserable ;  for  not  having  faith 
in  the  gospel  of  grace,  through  which  is  tendered 
the  forgiveness  of  sins,  they,  like  men  a-drowning, 
hold  fast  that  they  have  found ;  which  being  the 
!aw  of  God,  they  follow  it ;  but  because  righteous- 
ness flies  from  then),  they  at  last  are  found  only 
accursed  and  condemned  to  hell  by  the  law.  Take 
heed,  therefore,  that  thy  conscience  be  not  entangled 
by  the  law.  Ro.  ii.  31,  32. 

Third.  Take  heed  of  fleshl}'  wisdom.  Reasoning 
suiteth  much  with  the  law.  '  I  thought  verily  that 
I  ouglit  to  do  many  things  against  the  name  of 
Jesus,'  and  so  to  have  sought  for  life  by  the  law; 
my  reason  told  me  so.  For  thus  will  reason  say : 
Here  is  a  righteous  law,  the  rule  of  life  and  death  ; 
besides,  what  can  be  better  than  to  love  God,  and 
ni}^  neighbour  as  myself  ?  Again ;  God  hath  thus 
commanded,  and  his  commands  are  just  and  good  ; 
therefore,  doubtless,  life  must  come  by  the  law. 
Further,  to  love  God  and  keep  the  law  are  better 
than  to  sin  and  break  it;  and  seeing  men  lost 
heaven  by  sin,  how  should  they  get  it  again  but 
by  working  righteousness  ?  Besides,  God  is  righ- 
teous, and  will  therefoi-e  bless  the  righteous.  0 
the  holiness  of  the  law  !  It  mightily  swayeth  with 
reason  when  a  man  addicteth  himself  to  religion ; 
the  light  of  nature  teacheth  that  sin  is  not  the  way 
to  heaven  ;  and  seeing  no  word  doth  more  condemn 
sin  than  the  words  of  the  ten  commandments,  it 
must  needs  be,  therefore,  the  most  perfect  rule  for 
holiness  ;  wherefore,  saith  reason,  the  safest  way  to 
life  and  glory  is  to  keep  myself  close  to  the  law. 
But  a  little  here  to  correct.  Though  the  law  indeed 
be  holy,  yet  the  mistake  as  to  the  matter  in  hand 
is  as  wide  as  the  east  from  the  west ;  for  therefore 
the  law  can  do  thee  no  good,  because  it  is  holy  and 
just ;  for  what  can  he  that  hath  sinned  expect  from 
a  law  that  is  holy  and  just?     Nought  but  con- 


*  Conscience,  if  resisted,  is  little  ease,  whether  right!}'  or 
wrongly  informed.  By  little  ease,  is  meant  a  prison  not  liiri;e 
enough  either  to  lie  down  or  stand  upriglit  in,  with  sjjilces  in 
the  walls,  places  of  torment  well  known  in  former  times  of 
persecution  for  cw.-nsciencd  sake. — Eu. 
VOL.  I, 


demnation.  Let  them  lean  to  it  while  they  will, 
'  there  is  one  that  accuseth  you,'  saith  Christ,  'even 
Moses,  in  whom  ye  trust.'  Ju.  v.  45. 

Fourth.  Man's  ignorance  of  the  gospel  suiteth 
well  with  the  doctrine  of  the  law ;  they,  through 
their  being  ignorant  of  God's  righteousness,  fall  in 
love  with  tiiat.  Ro.i.  i-i.  Yea,  they  do  not  only  suit, 
but,  when  joined  in  act,  the  one  strengtheneth  the 
other ;  tiiat  is,  the  law  strengtheneth  our  blindness, 
and  bindeth  the  veil  more  fast  about  the  face  of  our 
souls.  The  law  suiteth  much  our  blindness  of  mind; 
for  until  this  day  remains  the  veil  untaken  away  in 
the  reading  of  the  Old  Testament;  especially  ia 
the  reading  of  that  which  was  written  and  engraven 
on  stones  ;  to  wit,  the  ten  commandments,  that  per- 
fect rule  for  holiness ;  which  veil  was  done  away  in 
Christ.  2  Co.  iii.  15,  IG.  But  '  even  unto  this  day,  when 
Moses  is  read,  the  veil  is  upon  their  hearts ; '  they 
are  blinded  by  the  duties  enjoined  by  the  law  from 
the  sight  and  hopes  of  forgiveness  of  sins  by  grace. 
'Nevertheless  when  it,'  the  heart,  '  shall  turn  to 
the  Lord,  the  veil  shall  be  taken  away.'  The  law, 
then,  doth  veil  the  heart  from  Christ,  and  holds 
the  man  so  down  to  doing  and  Avorking  for  the 
kingdom  of  heaven,  that  he  quite  forgets  the  for- 
giveness of  sins  by  mercy  through  Cbrist.  Now 
this  veiling  or  blinding  by  the  law  is  occasioned — 

1.  By  reason  of  the  contrariety  of  doctrine  tliat 
Is  in  the  law  to  that  which  is  in  the  gospel.  Tho 
law  requireth  obedience  to  all  its  demands  upon 
pain  of  everlasting  burnings  ;  the  gospel  proniiscth 
forgiveness  of  sins  to  him  that  worketh  not,  but 
believeth.  Now  the  heart  cannot  receive  both  these 
doctrines ;  it  must  either  let  go  doing  or  believing. 
If  it  believe,  it  is  dead  to  doing;  if  it  be  set  to 
doing  for  life,  it  is  dead  to  believing.!  Besides, 
he  that  shall  think  both  to  do  and  believe  for  jus- 
tification before  God  from  the  curse,  ho  seeks  for 
life  but  as  it  were  by  the  law,  he  seeks  for  life 
but  as  it  were  by  Christ ;  and  he  being  not  direct 
in  either,  shall  for  certain  be  forsaken  of  cither. 
Wherefore  ?  Because  he  seeks  it  not  by  faith, 
but  as  it  were  by  the  works  of  the  law.  Ro.  ix.  32. 

2.  The  law  veils  and  blinds  by  that  guilt  and 
horror  for  sin  that  seizeth  the  soul  hy  the  law ;  lor 
guilt,  when  charged  close  upon  tlie  conscieaco,  is 
attended  with  such  aggravations,  and  that  with 
such  power  and  evidence,  that  the  conscience  can- 
not hear,  nor  see,  nor  feel  anytliing  el.se  but  that. 
When  David's  guilt  for  murder  and  blood  did  roar 
by  the  law  in  his  conscience,  notwithstanding  ho 
knew  much  of  the  grace  of  the  gospel,  he  could 
hoar  nothing  else  but  terror,  the  sound  of  blood ; 
the  murder  of  Uriah  was  the  only  noi.se  that  ho 
heard ;   wherefore  he  crieth  to  God  that  he  woulJ 

t  Yc  cannot  serve  God  and  mammon.     We  must  eiilier, 
as  lost  sinners,  fall  into  the  arms  of  Divine  mercy,  and  receive 
pardon  as  a  free  gift  through  tlie  mcrts  of  the  Saviour,  cr  we 
must  Dcrish.     It  is  a  solemn,  searching  cousidcratioa. — Ed. 
2  S 


322 


JUSTIFICATION  BY   AN   IMPUITD   RIGHTEOUSNESS; 


make  him  hear  tlie  gospel.  '  IMalce  me  to  hear  joy 
and  f'ladness,  tluut  the  bones  wlddi  thou  hast  broken 
ina\'  rejoice.'  Ps.  li.  8.  And  as  he  could  not  liear,  so 
neither  could  he  see;  the  law  had  struck  him  deaf 
and  blind.  '  I  am,'  saith  he,  'not  able  to  look  up ;' 
not  up  to  Christ  for  mercy.  As  if  David  had  said, 
0  Lord,  the  guilt  of  sin,  which  is  by  the  law,  makes 
such  a  noise  and  horror  in  my  conscience,  that  I 
can  neither  hear  nor  see  the  word  of  peace  unless 
it  is  spoken  with  a  voice  from  heaven  !  The  ser- 
pents that  bit  the  people  in  the  days  of  old  were 
types  of  guilt  and  sin.  Na.  xxi.  6.  Now,  these  were 
fiery  serpents,  and  such  as,  I  think,  could  fly.  is. 
xiv.  29.  Wherefore,  in  my  judgment,  they  stung  the 
people  about  their  faces,  and  so  swelled  up  their 
eyes,  which  made  it  the  more  difficult  for  them  to 
look  up  to  the  brazen  serpent,  which  was  the  type 
of  Christ.  Jn.  iii.  14.  Just  SO  doth  sin  by  the  law  do 
now.  It  stings  the  soul,  the  very  face  of  the  soul, 
which  is  the  cause  that  looking  up  to  Jesus,  or 
believing  in  him,  is  so  difficult  a  task  in  time  of 
terror  of  conscience.* 

3.  This  is  not  only  so  at  present,  but  so  long 
as  guilt  is  on  the  conscience,  so  long  remains  the 
blindness ;  for  guilt  standing  before  the  soul,  the 
grace  of  God  is  intercepted,  even  as  the  sun  is  hid 
from  the  sight  of  mine  eyes  by  the  cloud  that 
Cometh  between.  'My  sin,'  said  David,  'is  ever 
before  me,'  and  so  kept  other  things  out  of  his 
sight ;  sin,  1  say,  when  applied  by  the  law.  Ps.  u.  3. 
AVhen  the  law  came  to  Paul,  he  remained  without 
sight,  until  the  good  man  came  unto  him  with  the 
word  of  forgiveness  of  sins.  Ac.  is. 

4.  Again;  where  the  law  comes  with  power,  there 
it  begettcth  many  doubts  against  the  grace  of  God; 
for  it  is  only  a  revealer  of  sin,  and  the  ministration 
of  death;  that  is,  a  doctrine  that  showeth  sin,  and 
condemneth  for  the  same;  hence,  therefore,  as  was 
hinted  before,  the  law  being  the  revealer  of  sin, 
where  that  is  embraced,  there  sin  must  needs  be 
discovered  and  condemned,  and  the  soul  for  the 
sake  of  that.  Further,  it  is  not  only  a  revealer 
of  sin,  but  that  which  makes  it  abound ;  so  that 
the  closer  any  man  sticks  to  the  law  for  life,  the 
faster  sin  doth  cleave  to  him.  'That  law,'  saith 
Paul,  '  which  was  ordained  to  be  unto  life,  I  found 
to  be  unto  death,'  for  by  the  law  I  became  a  noto- 
rious sinner ;  1  thought  to  have  obtained  life  by 
obeying  the  law,  '  but  sin,  taking  occasion  by  the 
commandment,  deceived  me,  and  by  it  slew  me.' 
Ro.  vii.  10-14.  A  strange  way  of  deceivableness,  and 
it  is  hid  from  the  most  of  men ;  but,  as  1  have 
already  told  you,  you  see  how  it  comes  to  pass. 
(1.)  Man  by  nature  is  carnal,  and  the  law  itself 
is  spiritual:  now  betwixt  these  two  ariscth  great 

*  Diflicidt  at  auy  time,  and  impossiUc  without  Divine 
power ;  but  most  dillicult  wlien  all  the  t'atullies  of  the  soul 
Itcorue  harrowed  by  'a  certain  fcuriul  looking  lor  of  judgment 
aud  ticry  indignatiou.'  He.  i.  27. — Ed. 


difference ;  the  law  is  exceeding  good,  the  heart 
exceeding  bad;  these  two  opposites,  therefore,  the 
heart  so  abiding,  can  by  no  means  agree.  (2.) 
Therefore,  at  every  approach  of  the  law  to  the 
heart  with  intent  to  impose  duty,  or  to  condemn 
for  the  neglect  thereof;  at  every  such  approach  the 
heart  starteth  back,  especially  when  the  law  comes 
home  indeed,  and  is  heard  in  his  own  language. 
This  being  thus,  the  conscience  perceiving  this  is 
a  fault,  begins  to  tremble  at  the  sense  of  judgment; 
the  law  still  continueth  to  command  to  duty,  and 
to  condemn  for  the  neglect  thereof.  From  this 
struggling  of  these  two  opposites  ariseth,  I  say, 
those  doubts  and  fears  that  drive  the  heart  into 
unbelief,  and  that  make  it  blind  to  the  word  of  the 
gospel,  that  it  can  neither  see  nor  understand  any- 
thing but  that  it  is  a  sinner,  and  that  the  law  must 
be  fulfilled  by  it,  if  ever  it  be  saved. 

\^Fifth.'\  But  again;  another  thing  that  hath 
great  influence  upon  the  heart  to  make  it  lean  to 
the  law  for  life  is,  the  false  names  that  Satan  aud 
his  instruments  have  put  upon  it;  such  as  these — 
to  call  the  law  the  gospel;  conscience,  the  Spirit  of 
Christ;  works,  faith;  aud  the  like:  with  these, 
weak  consciences  have  been  mightily  pestered;  yea, 
thousands  deluded  and  destroyed.  This  was  the  way 
whereby  the  enemy  attempted  to  overthrow  the 
church  of  Christ  of  old;  as,  namely,  those  in  Galatia 
and  at  Corinth,  kc.  2  Co.  3u.  3,  4, 13, 14.  1  say,  by  the 
feigned  notion  that  the  law  was  the  gospel,  the 
Galatians  were  removed  from  the  gospel  of  Christ; 
and  Satan,  by  appropriating  to  himself  and  his  min- 
isters the  names  and  titles  of  the  ministers  of  the 
Lord  Jesus,  prevailed  with  many  at  Corinth  to  for- 
sake Paul  and  his  doctrine.  Where  the  Lord  Jesus 
hath  been  preached  in  truth,  and  something  of  his 
doctrine  known,  it  is  not  there  so  easy  to  turn  peo- 
ple aside  from  the  sound  of  the  promise  of  grace, 
unless  it  be  by  the  noise  and  sound  of  a  gospel. 
Therefore,  I  say,  the  false  apostles  came  thus 
among  the  churches :  '  another  gospel,  another 
gospel;'  which,  in  truth,  saith  Paul,  'is  not  another; 
but  some  would  pervert  the  gospel  of  Christ,'  and 
thrust  that  out  of  doors,  by  gilding  the  law  with 
that  glorious  name.f  Ga.  i.  g-8.  So  again,  for  the 
ministers  of  Satan,  they  must  be  called  the  apostles 
of  Christ,  and  ministers  of  righteousness ;  which 
thing,  I  say,  is  of  great  force,  especially  being 
accompanied  with  so  holy  and  just  a  doctrine  as 
the  word  of  the  law  is ;  for  what  better  to  the  eye 
of  reason  tlian  to  love  God  above  all,  and  our 
neighbour  as  ourselves,  which  doctrine,  being  the 
scope  of  the  ten  words  given  on  Sinai,  no  man  can 
contradict;  for,  in  truth,  they  are  holy  and  good. 

t  If  we  seek  salvation  by  works,  such  as  sincere  obedience 

or  Christian  perfection,  we  thereby  briug  ourselves  uuder  the 

law,  aud  become  debtors  to  fuUU  all  its  requirements,  though  we 

intended  to  engage  ourselves  to  luUil  it  only  in  part.  Ga-  v.  3. 

\  Let  this  be  seriously  considered. — Mason. 


OR,  NO   WAY   TO   HEAVEN   BUT   BY   JESUS   CHRIST. 


323 


But  here  is  the  poison;  to  set  this  law  in  the  room 
of  a  mediator,  as  those  do  that  seek  to  stand  just 
before  God  thereby;  and  then  nothing  is  so  dishon- 
ourable to  Christ,  nor  of  so  soul- destroying  a  nature 
as  the  law;  for  that,  thus  placed,  hath  not  only 
power  when  souls  are  deluded,  but  power  to  delude, 
by  its  real  holiness,  the  understanding,  conscience, 
and  reason  of  a  man ;  and  by  giving  the  soul  a 
semblance  of  heaven,  to  cause  it  to  throw  away 
Christ,  grace,  and  faith.  Wherefore  it  behoveth 
all  men  to  take  heed  of  names,  and  of  appearances 
of  holiness  and  goodness. 

[Sixth.]   Lastly,  Satan  will  yet  go  further;   he 
will  make  use  of  something  that  may  bo  at  a  dis- 
tance from  a  moral  precept,  and  therewith  bring 
souls  under  the  law.     Thus  he  did  with  some  of 
old;  he  did  not  make  the  Galatians  fall  from  Christ 
by  virtue  of  one  of  the  ten  words,  but  by  something 
that  was  aloof  off;   by  circumcision,   days,   and 
months,  that  were  Levitical  ceremonies;    for  he 
knows  it  is  no  matter,  nor  in  what  Testament  he 
found  it,  if  he  can  therewith  hide  Christ  from  the 
soul — '  Behold,  I  Paul  say  unto  you,  that  if  ye  be 
circumcised,  Christ  shall  profit  you  nothing.     For 
I  testify  again  to  every  man  that  is  circumcised, 
that  he  is  a  debtor  to  do  the  whole  law.'  Ga.  v. 
2,  3.    Why  so,  seeing  circumcision  is  not  one  of  the 
ten  vrords  [the  commandments]  ?     Wliy,  because 
they  did  it   in  conscience  to  God,  to  stand  just 
before  him  thereby.     Now  here  we  may  behold 
much  cunning  of  the  devil ;  he  begins  with  some 
at  a  distance  from  that  law  which  curseth,  and  so 
by  little  and  little  bringeth  them  under  it;  even 
as  by  circumcision  the  Galatians  were  at  length 
brought  under  the  law  that  condemneth  all  men  to 
the  wrath  and  judgment  of  God.     I  have  often 
wondered  when  I  have  read  how  God  crieth  out 
against  the  Jews,  for  observing  his  own  coramand- 
uient.  Is.  i.  11-11.     But  I  perceive  by  Paul  that  by 
these  things  a  man  may  reject  and  condemn  the 
Lord  Jesus;  which  those  do,  that  for  life  set  up 
aught,  whether  moral  or  other  institution,  besides 
the  faith  of  Jesus.     Let  men  therefore  warily  dis- 
tinguish betwixt  names  and  things,  betwixt  statute 
and   commandment,  lest  they  by  doing   the  one 
transgress  against  the  other.  2  Co.  i.  lu,  l'o.     Study, 
therefore,  the  nature  and  end  of  the  law  with  the 
nature  and  end  of  the  gospel ;  and  if  thou  canst 
keep  them  distinct  in  thy  understanding  and  con- 
science, neither  names  nor  things,  neither  statutes 
nor  commandments,  can  draw  thee  from  the  faith 
of  the  gospel.     And  that  thou  mayest  yet  be  helped 
in  this  matter,  I  shall  now  come  to  speak  to  the 
Bccoud  conclusion. 

[THE  SECOND  POSITION.] 
SECOND.  That  men  can  be  justified  from  the 

CDUSE  BEFORE  GOD,  WHILE  SINNERS  IN  THEMSELVES, 


BY  NO   OTHER  RIGHTEOUSNESS   THAN  THAT   LONG  AGO 
PERFORMED   BY,  AND   REMAINING  WITH,  THE   PERSON 

OF  Christ. 

For  the  better  pro.secuting  of  this  position  I  shall 
observe  two  things — First,  That  the  righteousness 
by  which  we  stand  just  before  God,  from  the  curse, 
was  performed  by  the  person  of  Christ.  Second, 
That  this  righteousness  is  inherent  only  in  him. 

First.  As  to  the  first  of  these,  I  shall  be  but 
brief.  Now,  that  the  righteousness  that  justifieth 
us  was  performed  long  ago  by  the  person  of  Chri<t, 
besides  what  hath  already  been  said,  is  further 
manifest  thus — 

First.  lie  is  said  to  have  purged  our  sins  by  him- 
self— '  When  he  had  by  himself  purged  our  sins,  sat 
down  on  the  right  hand  of  God.'  He.  i.  3.  I  have 
showed  that  in  Christ,  for  the  accomplishing  of 
righteousness,  there  was  both  doing  and  suffering; 
doing,  to  fulfil  all  the  commands  of  the  law ;  suf- 
fering, to  answer  its  penalty  for  sin.  This  second  is 
that  which  in  this  to  the  Hebrews  is  in  special  in- 
tended by  the  apostle,  where  he  saith  he  hath  purged 
our  sins,  that  is,  by  his  precious  blood ;  for  it  is 
that  alone  can  purge  our  sins,  either  out  of  the  sight 
of  God  or  out  of  the  sight  of  the  soul.  lie.  ix.  u. 
Now  this  was  done  by  hiriiself,  saith  the  apostle ; 
that  is,  in  or  by  his  personal  doings  and  sufferings. 
And  hence  it  is  that  when  God  had  rejected  the 
offerings  of  the  law,  he  said,  '  Lo,  I  come.  A  body 
hast  thou  prepared  me,  -  to  do  thy  will,  0  God.' 
He.  X.  5-s.  Now  by  this  will  of  God,  saith  the  Scrip- 
ture, we  are  sanctified.  By  what  will?  Why,  by 
the  offering  up  of  the  body  of  Jesus  Christ ;  for 
that  was  God's  will,  that  thereby  we  might  be  a 
habitation  for  him;  as  he  saith  again — '  Jesus  also, 
that  he  might  sanctify  the  people  with  his  own 
blood,  suffered  without  the  gate.'  He.  xiii.  12. 

Second.  As  it  is  said,  he  hath  purged  our  sins 
by  himself,  so  it  was  by  himself  at  once — *  For  by 
one  offering  he  hath  perfected  for  ever  them  that 
are  sanctified.'  x.  u.  Now  by  this  word  'at  once,' 
or  by  '  one  offering,'  is  cut  off  all  those  imaginary 
sufferings  of  Christ  which  foolish  men  conceive  of; 
as  that  he  in  all  ages  hath  suffered  or  sufferetli 
for  sin  in  us.*  No;  he  did  this  work  but  once. 
'Nor  yet  that  he  should  offer  himself  often,  as  the 
high  priest  entereth  into  the  holy  place  every  year 
with  blood  of  others ;  for  then  must  he  often  have 
suffered  since  the  foundation  of  the  world:  but  now 
once  in  the  end  of  the  world,'  in  the  time  of  Pilate, 
'hath  he  appeared  to  put  away  sin  by  the  sacrifice 
of  himself.'  lU.  \x.  -j-j,  26.     Mark  how  to  the  purpo.se 


*  These  'foolish  men'  were  a  sect  which  sprung  up  in 
Bunyau's  time,  and  soon  became  extinct.  They  believed  that 
the  surteiiiigs  of  Christ,  to  his  death  on  Calvary,  were  only 
typical  of  wliat  he  sutlers  iu  the  body  of  every  believer.  'Ihis 
was  as  contrary  to  the  express  deelaiation  of  Holy  \\nt,  'He 
was  ONCE  olfered,'  He.  i.x.  28,  as  is  the  absurd  n<dioa  of  the 
Papists  iu  the  mass,  or  continual  saeriliee  t>f  Christ.  \\  hat  im- 
pious mortal  dares  pretend  to  ofler  up  Christ  to  his  father.— Lu. 


Z2i 


JUSTinCATION   BY   AN   IMPUTED   RIGHTEOUSNESS; 


the  Holy  Ghost  expresseth  it:  he  hath  suffered  but 
once ;  and  that  07ice,  nmo ;  noiv  once ;  now  he  is 
(iod  and  man  in  one  person;  nmo  he  hath  taken 
the  body  that  was  prepared  of  God;  now  once  in 
the  end  of  the  world  hath  he  appeared  to  put  away 
sin  by  the  sacrifice  of  himself;  by  the  offering  up 
of  the  body  of  Jesus  Christ  mice  for  all. 

TJiird.  It  further  appears,  in  that  by  his  resur- 
rection from  the  dead  the  mercies  of  God  are  made 
sure  to  the  soul,  God  declaring  by  that,  as  was  said 
before,  how  well  pleased  he  is  by  the  undertaking 
of  his  Son  for  the  salvation  of  the  world:  'And  as 
concerning  that  he  raised  him  up  from  the  dead, 
now  no  more  to  return  to  corruption,  he  said  on 
this  wise,  I  will  give  you  the  sure  mercies  of  David.' 
Ac.  liii.  34.  For  Christ  being  clothed  with  man's 
flesh,  and  undertaking  for  man's  sins,  did  then  con- 
firm all  sure  to  us  by  his  resurrection  from  the 
dead.  So  that  by  the  rising  of  that  man  again, 
mercy  and  grace  are  made  sure  to  him  that  hath 
believed  on  Jesus.  Wherefore,  from  these  things, 
together  with  what  hath  been  discovered  about  his 
addressing  himself  to  the  work,  I  conclude  '  that 
men  can  be  justified  from  the  curse,  before  God, 
while  sinners  in  themselves,  by  no  other  righteous- 
ness than  that  long-  ago  performed  by  the  person 
of  Christ,'  Now  the  conclusion  is  true  from  all 
show  of  contradiction;  for  the  Holy  Ghost  saith  he 
hath  done  it;  hath  done  it  by  himself,  and  that  by 
the  will  of  God,  at  once,  even  then  when  he  took 
the  prepared  body  upon  him — '  By  the  will  of  God 
we  are  sanctified,  through  the  offering  up  of  the 
body  of  Jesus  Christ  once  for  all.' 

[Second.]  This  being  so,  the  second  position  is 
also  manifest — namely,  that  the  righteousness  by 
which  we  stand  just  from  the  curse,  before  God,  is 
only  inlerent  in  Jesus  Christ.  For  if  he  hath 
undertaken  to  bring  in  a  justifying  righteousness, 
and  that  by  works  and  merits  of  his  own,  then  that 
righteousness  must  of  necessity  be  inherent  in  him 
alone,  and  ours  only  by  imputation;  and  hence  it  is 
called,  in  that  fifth  to  the  Romans,  the  gift,  the 
'  gift  of  righteousness ;'  because  neither  wrought  nor 
obtained  by  works  of  ours,  but  bestowed  upon  us, 
as  a  garment  already  prepared,  by  the  mercy  of 
God  in  Christ.  Uo.  v.  n.  is.  ki.  lo.  There  are  four 
things  that  confirm  this  for  a  truth — 

First.  This  righteousness  is  said  to  be  the  righ- 
teousness of  one,  not  of  many ;  I  mean  of  07ie  pro- 
perly and  personally,  as  his  own  particular  personal 
righteousness.  The  gift  of  grace,  which  is  the  gift 
of  righteousness,  it  is  '  by  o??e  man,  Jesus  Christ.' 
♦  Much  more  they  which  receive  abundance  of  grace 
and  of  the  gift  of  riglitcousness  shall  reign  in  life 
by  OSE,  Jesus  Christ.  Therefore  as  by  the  ofi"ence 
of  one,  judgment  came  upon  all  to  condemnation  ; 
even  so  by  the  rightoousnuss  of  one,  the  free  gift 
come  upon  all  nien  unto  justification  of  life.  For 
as  by  one  man's  disobedience  many  were  made 


sinners,  so  by  the  obedience  of  ONE  shall  many  be 
made  righteous.'  Ro.  v.  15-19.  Mark,  the  righteous- 
ness of  one,  the  obedience  of  one;  the  righteousness 
of  one  man,  of  one  man,  Jesus.*  Wherefore,  the 
righteousness  that  justifieth  a  sinner,  it  is  person- 
ally and  inherently  the  righteousness  of  that  person 
only  who,  by  works  and  acts  of  obedience,  did  com- 
plete it,  even  the  obedience  of  one,  of  one  man, 
Jesus  Christ ;  and  so  ours  only  by  imputation.  It 
is  improper  to  say,  Adam's  eating  of  the  forbidden 
fruit  was  personally  and  inherently  an  act  of  mine. 
It  was  personally  his,  and  imputatively  mine;  per- 
sonally his,  because  he  did  it ;  imputatively  mine, 
because  I  was  then  in  him.  Indeed,  the  effects  of 
his  personal  eating  is  found  in  my  person ;  to  wit, 
defilement  and  pravity.  The  effects  also  of  the 
imputation  of  Christ's  personal  righteousness  are 
truly  found  in  those  that  are  in  him  by  electing 
love  and  unfeigned  faith,  even  holy  and  heavenly 
dispositions ;  but  a  personal  act  is  one  thing,  and 
the  effects  of  that  another.  The  act  may  be  done 
by,  and  be  only  inherent  in  one ;  the  imputation  of 
the  merit  of  the  act,  as  also  the  effects  of  the  same, 
may  be  in  a  manner  universal,  extending  itself  unto 
the  most,  or  all.  This  the  ease  of  Adam  and 
Christ  doth  manifest.  The  sin  of  one  is  imputed 
to  his  posterity ;  the  righteousness  of  the  other  is 
reckoned  the  righteousness  of  those  that  are  his. 

Second.  The  righteousness  by  which  we  stand 
just  before  Gotl  from  the  curse  is  called, '  The  righ- 
teousness of  the  Lord — the  righteousness  of  God 
— the  righteousness  of  Jesus  Christ/  «kc.  rw.  iii.  6-9  ,- 
and  that  by  way  of  opposition  to  the  righteousness 
of  God's  own  holy  law — '  That  I  might  be  found  in 
him,  not  having  on  my  own  righteousness,  which  is 
of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith.' 
Now,  by  this  opposition,  as  by  what  was  said  before, 
the  truth  is  made  exceeding  clear ;  for  by  these 
words,  •  not  having  my  own  righteousness,'  are  not 
only  excluded  what  qualifications  we  suppose  to  be 
in  us,  but  the  righteousness  through  which  we 
stand  just  in  the  sight  of  God  by  them  is  limited 
and  confined  to  a  person  absolutely  distinct.  Dis- 
tinct, I  say,  as  to  his  person  and  performances,  who 
here  is  called  God  and  Jesus  Christ;  as  he  saith 
also  in  the  prophet  Isaiah,  '  In  the  Lord  shall  all 
the  seed  of  Israel  be  justified,  and  shall  glory.' 
Is.  xiv.  25.  In  the  Lord,  not  in  the  law  ;  in  the  Lord, 
not  in  themselves.  '  And  their  righteousness  is  of 
me,  saith  the  Lord.'  Of  me,  not  of  themselves ;  of 
me,  not  of  the  law.  Uv.  17.  And  again;  '  Surely, 
shall  one  say,  in  the  Lord  have  1  righteousness 
and  strength.'  xiv.  24.     Now,  as  I  have  already  said. 


*  As  the  carnal  Adam,  haviui!;  lost  his  original  righteous- 
ness, imparts  a  corrupt  nature  to  all  his  desceudauts ;  so  the 
spii-itual  Adam,  Christ  Jesus,  by  his  obedience  unto  death, 
conveys  spiritual  life  to  us  ;  believers  ai'e  made  '  the  rirhteous,. 
uess  ol'  God  in  him.' — Masaa. 


OR,  NO   WAY   TO   HEAVEN   BUT   BY   JESUS   CriRIST. 


nil  this  is  to  be  uiiJerstood  of  the  righteousness 
that  was  fulfilled  bj  acts  and  works  of  obedience, 
which  the  person  of  the  Son  of  God  accomplished 
in  the  days  of  his  flesh  in  the  world  ;  by  that  man, 
I  say,  'The  Lord  our  righteousness.'  je.  xxiii.  5. 
Christ,  indeed,  is  naturally  and  essentially  righte- 
ousness;  but  as  he  is  simply  such,  so  he  justifieth 
no  man ;  for  then  he  need  not  to  bear  our  sins  in 
his  flesh,  and  become  obedient  in  all  points  of  the 
law  for  us;  but  the  righteousness  by  which  we 
stand  just  before  God  is  righteousness  consisting  of 
works  and  deeds,  of  the  doings  and  sufferings,  of 
such  a  person  who  also  is  essentially  righteousness. 
And  hence,  as  before  I  have  hinted,  we  are  said  to 
be  justified  by  the  obedience  aixl  blood  of  the  Lord 
Jesus  Christ,  by  the  doings  and  sufferings  of  the 
Son  of  God.  And  hence,  again,  it  is  that  he  first 
is  called  King  of  righteousness ;  that  is,  a  King  of 
righteousness  as  God-man,  which  of  necessity  sup- 
poseth  his  personal  performances ;  and  after  that, 

*  King  of  peace,'  ne.  vii.  1-3.  For  what  he  is  natur- 
ally and  eternally  in  his  Godhead,  he  is  not  to  us, 
but  himself;  but  what  he  is  actively  and  by  works, 
he  is  not  to  himself,  but  to  us ;  so,  then,  he  is 
neither  King  of  righteousness  nor  of  peace  to  us, 
as  he  is  only  the  eternal  Son  of  the  Father,  without 
his  being  considered  as  our  priest  and  undertaker. 
lie  hath   '  obtained,'  by  works  of  righteousness, 

•  eternal  redemption /or  us.'  lie.  ix.  12.  So  then,  the 
righteousness  by  which  we  stand  just  before  God 
is  a  righteousness  inherent  only  in  Christ,  because 
a  righteousness  performed  by  him  alone. 

Now,  that  righteousness  by  which  we  stand  just 
before  God  must  be  a  righteousness  consisting  of 
personal  performances ;  the  reason  is,  because  per- 
sons had  sinned;  this  the  nature  of  justice  requireth, 
that  '  since  by  man  came  death,  by  man'  should 
come  'also  the  resurrection  from  the  dead.'  iCo. 
XV.  21.  The  angels,  therefore,  for  this  very  reason, 
abide  under  the  chains  of  everlasting  darkness, 
because  he  'took  not  hold  on  them,'  lieii.  ic,  i7; 
that  is,  by  fulfilling  righteousness  fortliem  in  their 
nature.  That  is  a  blessed  word,  to  you.  '  To  you 
is  born  this  day  in  the  city  of  David  a  Saviour, 
which  is  Christ  the  Lord.'  To  YOU,  not  to  angels; 
to  you  is  born  a  Saviour.  Lu.  ii.  11. 

Third.  It  is  yet  further  evident  that  the  righte- 
ousness by  which  we  stand  just  before  God  from 
the  curse,  is  a  righteousness  inherent,  not  in  us,  but 
Christ ;  because  it  is  a  righteousness  besides,  and 
without  the  law  itself.  Now  take  away  the  law,  and 
you  take  away  the  rule  of  righteousness.  Again  ; 
take  away  the  rule,  and  the  act  as  to  us  must 
cease.  '  But  now  the  righteousness  of  God  without 
the  law  is  manifested,  being  witnessed  by  the  law 
and  the  prophets.'  Ko.  m.  21.  So  then,  by  such  a 
righteousness  we  are  justified  as  is  not  within  the 
power  of  the  law  to  command  of  us. 

Quest.  But   what  law   is  that  which  hath  uut 


power  to  command  our  obedience  in  the  point  of 
our  justification  with  God  ? 

Answ.  The  moral  law,  or  that  called  the  ten  com- 
mandments. Tlierefore  we  are  neither  commanded 
to  love  God,  or  our  neighbour,  as  the  means  or  part 
of  OUT  justi/yhif/  righteousness;  nay,  he  that  shall 
attempt  to  do  these  things  to  be  delivered  from  the 
curse  thereby,  by  the  Scripture  is  holden  accursed 
of  God.  •  As  many  as  are  of  the  works,'  or  duties, 
'  of  the  law,  are  under  the  curse,'  ccc.  Ga.  iii.  10. 
Because  we  are  justified  not  by  that  of  the  law,  but 
by  the  righteousness  of  God  without  the  law  ;  that 
is,  without  its  commanding  of  us,  without  our  obe- 
dience to  it — '  freely  by  his  grace,  through  the 
redemption  that  is  in  Christ  Jesus:  whom  God 
hath  set  forth  to  be  a  propitiation,  through  faith  in 
his  blood.'  Ro.  iii.  24,  2.5.  This  is  the  righteousness 
of  God  without  the  law ;  that  is,  without  any  of 
our  obedience  to  the  law.  Wherefore  the  riglite- 
ousness  by  which  we  stand  just,  in  the  sight  of 
God,  cannot  be  inherent  in  us,  but  in  Christ  the 
King  thereof. 

Fourth.  This  is  further  made  apparent,  by  the 
capacity  that  God  will  consider  that  soul  in,  to 
whom  he  imputeth  justifying  righteousness;  and 
that  is,  'as  one  that  workelh  not,'  as  one  that 
stands  ungodly  in  the  judgment  of  the  law.  Ro.iv. -j,:.. 
But  this  I  have  handled  before,  and  therefore  shall 
pass  it  here. 

Fifth.  To  conclude.  If  any  works  of  ours  could 
justify  us  before  God,  they  would  be  works  after 
faith  received ;  but  it  is  evident  that  these  do  not ; 
therefore  the  righteousness  that  justifies  us  from 
the  curse  before  God  is  a  righteousness  inherent 
only  in  Christ. 

That  works  after  faith  do  not  justify  us  from 
the  curse,  in  the  sight  of  God,  is  evident  — 

1.  Because  no  works  of  the  saints  can  be  justi- 
fied by  the  moral  law,  considering  it  as  the  law  of 
works  for  life.  Ga.  iii.  10.  For  this  must  stand  a  trutii 
for  ever — Whatsoever  justifieth  us  must  be  justi- 
fied by  the  moral  law,  for  that  is  it  that  pronounceth 
the  curse ;  unless,  then,  that  curse  be  taken  away 
by  the  work,  the  work  cannot  justify  us  before  God. 
Ro.  iu.2i.  But  the  curse  cannot  bo  taken  away  but 
by  a  righteousness  that  is  first  approved  of  by  that 
law  that  so  curseth  ;  for  if  that  shall  yet  complain 
for  want  of  a  full  satisfaction,  the  penalty  remaineth. 
This  is  evident  to  reason,  and  confirmed  by  the 
authority  of  God's  Word,  as  hath  been  already 
proved ;  because  the  law,  once  broken,  pronounceth 
death,  expecteth  death,  and  executeth  the  same  on 
him  that  will  stand  to  the  judgment  of  the  law; 
but  no  work  of  a  believer  is  capable  of  answernig 
this  demand  of  the  law  ;  therefore  none  of  his  works 
can  justify  him  before  God;  for  the  law,  t/iat  not- 
withstanding, com[ilaincth. 

2.  No  works  of  faith  can  j;istify  us  from  the 
curse  before  God,  because  of  the  want  of  pcrfccliou 


336 


JUSTIFICATION   BY   AN   IMPUTED   RIGHTEOUSNESS; 


that  is  in  the  greatest  faitli  in  us.  Now,  if  faith  be 
not  perfect,  tiie  work  cannot  be  perfect ;  I  mean 
with  that  perfection  as  to  please  Divine  justice. 
Consider  tlie  person,  one  that  hath  to  do  with  God 
iniinediatolj  by  himself.  Now,  that  faith  is  not 
capable  of  this  kind  of  perfection,  it  is  evident, 
because  when  men  here  know  most,  they  know  but 
in  part.  Now  he  that  knows  but  in  part,  can  do  but 
in  part;  and  he  that  doth  but  in  part,  hath  a  part 
wanting  in  the  judgment  of  the  justice  of  God.  So 
then,  when  thou  hast  done  all  thou  canst,  thou 
hast  done  but  part  of  thy  duty,  and  so  art  short 
of  justification  from  the  curse  by  what  thou  hast 

done.    1  Co.  viii.  2 ;  xUi.  12. 

3.  Besides,  it  looks  too  like  a  monster  that  the 
works  of  faith  should  justify  us  before  God;  be- 
cause then  faith  is  turned,  as  it  were,  with  its  neck 
behind  it.*  Faith,  in  its  own  nature  and  natural 
course,  respectcth  the  mercy  of  God  through  the 
Mediator,  Jesus  Christ ;  and  as  such,  its  virtue 
and  excellency  is  to  expect  justification  by  grace 
through  him  ;  but  by  this  doctrine  faith  is  turned 
round  about,  and  now  makes  a  life  out  of  what 
itself  hath  done;  but,  methinks,  faith  should  be  as 
noble  as  its  fruits,  that  being  the  first,  and  they  but 
the  fruits  of  that. 

Besides,  seeing  the  work  is  only  good  because 
it  floweth  from  faith  (for  faith  purifieth  the  heart), 
therefore  faith  is  it  that  justifies  all  its  works.  Ac. 
XV.  9.  If,  then,  we  be  justified  by  either,  it  is  by 
faith,  and  not  by  its  works ;  unless  Ave  will  say  there 
is  more  virtue  in  the  less  than  in  the  greater.  Now, 
what  is  faith  but  a  believing,  a  trusting,  or  relyino- 
act  of  the  soul  ?  What,  then,  must  it  rely  upon  or 
trust  in  ?  Not  in  itself;  that  is,  without  Scripture  ; 
not  in  its  works,  they  are  inferior  to  itself;  besides, 
this  is  the  way  to  make  even  the  works  of  faith  the 
mediator  between  God  and  the  soul,  and  so  by  them 
thrust  Christ  out  of  doors ;  therefore  it  must  trust 
in  Christ;  and  if  so,  then  no  man  can  be  justified 
from  the  curse,  before  God,  by  the  works  that  flow 
from  faith. 

4.  To  put  all  out  of  doubt ;  the  saint,  when  he 
hath  done  what  he  can  to  bring  forth  good  works 
by  faith,  yet  he  dares  not  show  these  works  before 
God  but  as  they  pass  through  the  Mediator  Christ, 
but  as  they  are  washed  in  the  blood  of  the  Lamb. 
And  therefore  Peter  saith,  those  sacrifices  of  ours 
that  are  truly  spiritual  are  only  then  accepted  of 
God,  when  oU'ered  up  by  Jesus  Christ,  i  i-e.  ii.  5. 
And  therefore  it  is  said  again,  that  the  prayers  of 
the  saints,  which  are  the  fruits  of  faith,  come  up 

*  'Neck'  is  from  finiga,  to  bend  or  incline,  lu  Banyan's 
time,  these  ancient  words  were  well  understood  by  the  pea- 
santry.  To  liave  the  neck  turned,  so  as  to  bend  the  back  of 
the  head  towards  the  back  of  the  body,  would  be  as  absiml 
as  for  faith  to  look  to  its  own  works  for  jnstilieation.  This 
would  indeed  be  bowini;  backward,  instead  of  bending  before, 
and  lookiug  to  Jesus  and  his  tiuished  work  for  justitieation. — 
£i>. 


before  the  throne  of  God  through  the  angel's  hand; 
that  is,  through  the  hand  of  Christ,  through  his 
golden  censer,  perfumed  with  his  incense,  made 
acceptable  by  his  intercession.  Re.  viii.  3,  4.  It  is 
said  in  the  Book  of  Revelation,  that  it  is  granted 
to  the  bride,  the  Lamb's  wife,  that  she  should  be 
'  arrayed  in  fine  linen,  clean  and  white ;  which 
white  linen  is  the  righteousness  of  saints.'  This 
fine  linen,  in  my  judgment,  is  the  works  of  godly 
men,  their  works  that  sprang  from  faith.  But 
how  came  they  clean  ?  How  came  they  white  ? 
Not  simply  because  they  were  the  works  of  faith. 
But  mark,  they  '  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb.'  And 
'  therefore  are  they  before  the  throne  of  God.' 
Re.  vii.  14. 15.  Yea,  therefore  it  is  that  their  good 
works  stand  there  too. 

I  conclude,  then,  '  our  persons  are  justified  while 
we  are  sinners  in  ourselves.'  Our  works,  even  the 
works  of  faith,  are  no  otherwise  accepted  but  as 
they  come  through  Jesus  Christ,  even  through  his 
intercession  and  blood.  So  then,  Christ  doth 
justify  both  our  person  and  works,  not  by  way  of 
approbation,  as  we  stand  in  ourselves  or  works 
before  God,  but  by  presenting  of  us  to  his  Father 
by  himself,  Avashing  Avhat  Ave  are  and  have  from 
guilt  in  his  blood,  and  clothing  us  Avith  his  own 
performances.  This  is  the  cause  of  our  accept- 
ance Avith  God,  and  that  our  Avorks  are  uot  cast 
forth  of  his  presence. 

THE  USE. 

U.sE  First. — Is  justifying  righteousness  to  be 
found  in  the  person  of  Christ  only  ?  Then  this 
should  admonish  us  to  take  heed  of  seeking  it 
in  ourselves  ;  that  is,  of  Avorking  righteousness, 
thereby  to  appease  the  justice  of  God,  lest  by  so 
doing  wu  affront  and  blaspheme  the  righteousness 
of  Christ.  He  that  shall  go  about  to  establish  his 
own  righteousness,  he,  as  yet,  doth  defiance  to 
that  Avhich  is  of  God,  of  God's  appointing,  of  God's 
providing;  and  that  only  Avherewith  the  justice  of 
the  laAv  must  be  Avell  pleased.  Wherefore  take 
heed,  I  say,  of  doing  such  a  thing,  lest  it  provoke 
the  eyes  of  the  Lord's  glory — '  When  I  shall  say 
to  the  righteous,  that  he  shall  surely  live ;  if  he 
trust  to  his  oavh  righteousness,  and  commit  ini- 
quity, all  his  rigliteousnesses  shall  not  be  remem- 
bered ;  but  for  his  iniquity  that  he  hath  committed, 
he  shall  die  for  it.'  Eze.  xxxiii.  13.  Mark,  though  he 
be  righteous,  yea,  thougli  he  have  a  promise  of 
life,  yet  he  shall  die.  But  Avhy  ?  liecause  he 
sinned  against  the  Lord  by  trusting  to  his  OAvn 
righteousness,  therefore  he  must  die  for  it.  There 
are  some  things  that  Avill  preserve  a  man  from 
splitting  upon  this  rock.     As, 

Fird.  Get  good  acquaintance  with  the  coA'enaut 
of  grace,  and  of  the  persons  concerned  in  the  con- 
ditions of  that  covenant.     The  conditions  of  that 


OR,  NO   WAY   TO   IIEIVEN   BUT   BY   JESUS   CHRIST. 


327 


covenant  are,  that  a  righteousness  shall  be  brought 
into  the  world  that  shall  please  the  justice  of  God, 
and  answer  and  so  remove  the  curse  of  the  law. 
Now  he  that  doth  perforin  this  condition  is  Christ; 
therefore  the  covenant  is  not  immediately  with  man, 
but  with  him  that  will  be  the  Mediator  betwixt 
God  and  man :  '  As  for  thee  also,  by  the  blood  of 
thy  covenant,  I  have  sent  forth  thy  prisoners,' 
speaking  of  Christ.  Zec.  ix.  ii.  So  then,  Christ,  the 
]\Ian  Christ,  is  he  who  was  to  bring  in  these  con- 
ditions ;  to  wit,  everlasting  righteousness.  And 
hence  it  is  that  God  hath  said,  Christ  shall  be  the 
covenant  of  the  people — that  is,  he  shall  be  our 
conditions  to  Godward.  Da.  ii.  23,  24.  He,  therefore, 
is  all  our  righteousness  as  to  the  point  of  our 
justification  before  God  ;  he  is  the  covenant  of  the 
people,  as  well  as  the  light  of  the  Gentiles  ;  for 
as  no  man  can  see  but  in  the  light  of  his  Spirit, 
60  no  man  can  stand  bu  in  and  by  him  ;  he  is  the 
covenant  of  the  people,  the  conditions  and  qualifi- 
cations of  the  people,  is.  lii.  6.  So  that  to  Godward 
Christ  is  all  in  all,  and  no  man  anything  at  all. 
He  hath  made  with  me  an  everlasting  covenant ; 
with  me,  as  I  stand  in  my  head,  Christ,  who, 
because  he  hath  brought  in  everlasting  righteous- 
ness, therefore  hath  removed  the  curse  of  the  law; 
wherefore  he  adds,  this  covenant  '  is  ordered  in 
all  things,  and  sure,'  because  all  points  that  con- 
cern me,  as  to  redemption  from  the  curse,  are 
taken  away  by  Christ,  as  before  is  discoursed. 
2  Sa.  xxiii.  5.  Look,  then,  upon  Christ  as  the  man, 
the  mediator,  undertaker,  and  aceomplisher  of 
that  righteousness  in  himself,  wherein  thou  must 
stand  just  before  God ;  and  that  he  is  the  cove- 
nant or  conditions  of  the  people  to  Godward,  always 
having  in  himself  the  righteousness  that  the  law 
is  well  pleased  with,  and  always  presenting  him- 
self before  God  as  our  only  righteousness. 

Second.  That  this  truth  may  be  the  more  heartily 
inquired  into  by  thee,  consider  thine  own  perfec- 
tions;* 1  say,  study  how  polluted  thou  art,  even 
from  the  heart  throughout.  No  man  hath  a  high 
esteem  of  the  Lord  Jesus  that  is  a  stranger  to  his 
own  sore.  Christ's  church  is  an  hospital  of  sick, 
v.'ounded,  and  afflicted  people ;  even  as  when  lie 
was  in  the  world,  the  afflicted  and  distressed  set 
the  highest  price  upon  Josus  Christ.  Why  ?  They 
were  sick,  and  he  was  the  Physician ;  but  the 
whole  had  no  need  of  him.  And  just  thus  it  is 
now :  Christ  is  ofl"ered  to  the  world  to  be  the  righ- 
teousness and  life  of  sinners,  but  no  man  will  regard 
him  save  he  that  seeth  his  own  pollution ;  he  tliat 
seeth  he  cannot  answer  the  demands  of  tlie  law, 
he  that  sees  himself  from  top  to  toe  polluted,  and 
that  therefore  his  service  cannot  be  clean  as  to 
justify  him  from  the  curse  before  God — he  is  the 

*  Modern  editois  have  altered  this  to  '  imjjcrt'ectious,'  but 
Buuyaii  would  liave  us  look  to  the  most  ptriccl  of  our  works, 
and  see  how  polluted  they  are. — En. 


man  that  must  needs  die  in  despair  and  be  damned, 
or  must  trust  in  Jesus  Christ  for  life. 

Further,  This  rule  I  would  have  all  receive  that 
come  to  Jesus  Christ  for  life  and  salvation — 

1.  Not  to  stick  at  the  acknowledgment  of  sin, 
but  to  make  that  of  it  which  the  law  makes  of  it: 
'  Acknowledge  thine  iniquity,'  saith  the  Lord. 
Jo.  iii.  13.  This  is  a  hard  pinch,  I  know  what  I  sa}', 
for  a  man  to  fall  down  under  the  sense  of  sin  by 
acknowledging  them  to  be  what  the  Lord  saith 
they  are;  to  acknowledge  them,  I  say,  in  their 
own  defiling  and  polluting  nature  ;  to  acknowledge 
them  in  their  unreasonable  and  aggravating  cir- 
cumstances ;  to  acknowledge  them  in  their  God- 
offending  and  soul-destroying  nature,  especially 
when  the  conscience  is  burdened  with  the  guilt  of 
them.  Yet  this  is  duty:  '  If  we  confess  our  sins, 
he  is  faithful  and  just  to  forgive.'  Un.  i.  y.  Yea, 
to  this  is  annexed  the  promise,  *  He  that  cou- 
fesscth  and  forsaketh  them  shall  find  mercy.' 
This  made  David,  as  it  were,  lay  claim  to  the 
mercy  of  God — *  Wash  me  thoroughly,'  said  he, 
'from  mine  iniquity,  and  clcan.se  me  from  my  sin; 
for  I  acknowledge  my  transgression,  and  my  sin  is 
ever  before  me.'  Though,  then,  thou  art  to  blush 
and  be  ashamed  when  thou  rememberest  thy  sins 
and  iniquities,  yet  do  not  hide  them — '  He  that 
covereth  his  sins  shall  not  prosper.'  Do  not  lc5.>en 
them ;  do  not  speak  of  them  before  God  after  a 
mincing  way — 'Acknowledge  thine  iniquities,  that 
thou  hast  transgressed  against  the  Lord  thy  God, 
and  hast  scattered  thy  ways  to  the  strangers  under 
every  green  tree ;  and  ye  have  not  obeyed  my 
voice,  saith  the  Lord.'  Je.  m.  13. 

2.  If  we  would  come  to  Christ  aright,  we  must 
oiily  acknowledge  our  sins  ;  we  must  o.nly  acknow- 
ledge them,  and  there  stop ;  stop,  I  say,  from 
attempting  to  do  aught  to  present  us  good  before 
God,  but  only  to  receive  the  mercy  offered.  '  Only 
acknowledge  thine  iniquities.'  Men  are  subject 
to  two  extremes,  either  to  confess  sins  notionally 
and  by  the  halves ;  or  else,  together  with  the  con- 
fession  of  them,  to  labour  to  do  some  holy  work, 
thereby  to  ease  their  burdened  consciences,  and 
beget  faith  in  the  mercy  of  God.  iio.  v.  15.  Now 
both  these  are  dangerous,  and  very  ungodly — 
dangerous,  because  the  wound  is  healed  falsely ; 
and  ungodly,  because  tlic  command  is  transgressed: 
'  Only  acknowledge  thy  sin,'  and  there  stand,  as 
David,  'till  thy  guilt  is  taken  away.'  Josliua 
stood  before  the  angel,  from  top  to  toe  in  filthy 
garments,  till  the  Lord  put  other  clothes  upon 
him.  Zee.  iii.  3-5.  In  the  matter  of  thy  justification 
thou  must  know  nothing,  see  nothing,  hear  no- 
thing, but  thine  own  sins  and  Christ's  righteous- 
ness— '  Only  acknowledge  thine  iniquities.'  Now 
the  Saviour  and  the  soul  comes  rightly  together ; 
the  Saviour  to  do  his  work,  which  is  to  spread  his 
skirt  over  the  sinner;    and  the  sinner  to  receive, 


828 


JUSTIFICATION   BY  AN   IMPUTED   RIGHTEOUSNESS; 


by  believing,  this  blessed  imputed  rigliteousness. 
And  hence  the  church,  when  she  came  to  God, 
lieth  down  in  her  shame,  and  her  confusion  covereth 
her ;  and  so  lieth  till  pardon  comes.  Je.  iii.  25. 

Use  Second. — I  come  now  to  the  second  use — 
Have  faith  in  Christ. 

But  what  are  we  to  understand  by  faith  ? 
Answ.  Faith  importeth  as  much  as  to  say.  Re- 
ceive, embrace,  accept  of,  or  trust  in,  the  benefit 
oflfered.  All  which  are,  by  holy  men  of  God, 
words  used  on  purpose  to  show  that  the  mercy  of 
God,  the  forgiveness  of  sins,  and  eternal  life,  are 
not  to  be  had  by  doing,  or  by  the  law ;  but  by 
receiving,  embracing,  accepting,  or  trusting  to  the 
mercy  of  God  through  Christ:  'We  believe  that 
through  the  grace  of  our  Lord  Jesus  Christ  we 
shall  be  saved,  even  as   they.'    Ac.  xv.  n.    Jn.  i.  12. 

2  Co.  iv.  1  ;    xi.  4.    Col.  ii.  6.    Ho.  xi.  13.     1  Ti.  i.  15.     Ep.  i.  12,  13. 

Thus  you  see  what  the  gospel  is,  and  what  faith 
doth  do  in  the  salvation  of  the  soul.  Now,  that 
faith  might  be  helped  in  this  work,  for  great  are 
they  that  oppose  it,  therefore  the  Scriptures,  the 
Word  of  truth,  hath  presented  us  with  the  invita- 
tion in  most  plain  and  suitable  sentences :  as, 
'  That  Christ  came  into  the  Morld  to  save  sinners 
— Christ  died  for  our  sins — Christ  gave  himself 
for  our  sins — Christ  bare  our  sins  in  his  body  on 
the  tree — and  that  God,  for  Christ's  sake,  hath 
forgiven  you.'  Further,  as  the  invitations  are 
plain  and  easy,  so  the  threatenings  to  the  opposers 
are  sore  and  astonishing :  '  lie  that  believeth 
not  shall  be  damned — Because  they  received  not 
the  love  of  the  truth,  that  they  might  be  saved, 
God  gave  them  up  to  strong  delusions,  that  they 
all  might  be  damned.'  Mar.  xvi.  lo.  2  Th.  u.  ia-12. 

Object.  But  faith  is  said  to  be  an  act  of  obedi- 
ence. 

Artsw.  And  well  it  may,  for  it  is  the  most  sub- 
mitting act  that  a  man  can  do ;  it  throweth  out  all 
our  righteousness;  it  makes  the  soul  poor  in  itself; 
it  liveth  upon  God  and  Christ,  as  the  almsman 
doth  upon  his  lord  ;  it  consenteth  to  the  gospel 
that  it  is  true;  it  giveth  God  and  Christ  the  glory 
of  their  mercy  ar.d  merit;  it  loveth  God  for  his 
mercy,  and  Jesus  Christ  for  his  service;  whatever 
good  it  doth,  it  still  crietb.  Hereby  am  I  not  jus- 
tified, but  he  that  justiHeth  me  is  the  Lord.  Well, 
but  is  there  in  truth  such  a  thing  as  the  obedience 
ot  faith  ?  Then  let  Christians  labour  to  under- 
stand it,  and  distinguish  it  aright,  and  to  separate 
It  from  the  hiw  and  all  man's  righteousness;  and 
remember  that  it  is  a  receiving  of  mercy,  an  em- 
bracing of  forgiveness,  an  accepting  of  the  righ- 
teousness of  Christ,  and  a  trusting  to  these  "fur 
life,  Kemember,  iigaiu,  that  it  putteth  the  soul 
upon  coming  to  Christ  as  a  sinner,  and  to  receive 
forgiveness  as  a  sinner,  as  such.  We  now  treat 
of  justification. 

But  a  little  to  insert  at  large  a  few  more  of 


the  excellencies  of  it,  and  so  draw  towards  a 
conclusion.  The  more  thou  believest  for  remis- 
sion of  sins,  the  more  of  the  light  of  the  glorious 
gospel  of  Christ  tliou  receivest  into  thy  soul — 
'  For  therein  is  the  righteousness  of  God  revealed 
from  faith  to  faith.'  Ro.  i.  17.  That  is,  according 
to  the  degree  of  faith ;  little  faith  seeth  but  little, 
but  great  faith  seeth  much  ;  and  therefore  he  saith 
again,  that  by  faith  we  have  'access  into  the  grace 
of  God.'  ch.  V.  2.     The  reason  is, 

1.  Because  faith,  having  laid  hold  upon  Christ, 
hath  found  him  '  in  whom  are  hid  all  the  treasures 
of  wisdom  and  knowledge.'  Col.  ii.  3.  Li  him  there- 
fore it  finds  and  sees  those  heights  and  depths  of 
gospel  mysteries  that  are  nowhere  else  to  be  found; 
nay,  let  a  man  be  destitute  of  faith,  and  it  is  not 
possible  he  should  once  think  of  some  of  them. 

2.  By  this  means  the  Holy  Spirit  is  plentifully 
received.  Ga.  iii.  1—3.  Now  the  Spirit  of  God  is  a 
Spirit  of  wisdom  and  revelation ;  but  yet  so  as  in 
the  knowledge  of  Christ;  otherwise  the  Spirit  will 
show  to  man  not  any  mighty  thing,  its  great  de- 
light being  to  open  Christ  and  to  reveal  him  unto 
faith.  Ep.  i.  17.  Faith  indeed  can  see  him,  for  that 
is  the  eye  of  the  soul ;  and  the  Spirit  alone  can 
reveal  him,  that  being  the  searcher  of  the  deep 
things  of  God  ;  by  these  therefore  the  mysteries  cf 
heaven  are  revealed  and  received.  And  hence  it 
is  tliat  the  mystery  of  the  gospel  is  called  the 
'mystery  of  faith,'  or  the  mystery  with  which  faith 
only  hath  to  do.   1  Ti.  iii.  9. 

Wouldst  thou,  then,  know  the  greatest  things 
of  God?  Accustom  thyself  to  the  obedience  of 
faith,*  live  upon  thy  justifying  righteousness,  and 
never  think  that  to  live  always  on  Christ  for  justi- 
fication is  a  low  and  beggarly  thing,  and  as  it 
were  a  staying  at  the  foundation ;  for  let  me  tell 
you,  depart  from  a  sense  of  the  meritorious  means 
of  your  justification  with  God,  and  you  will  quickly 
grow  light,  and  frothy,  and  vain.  Besides,  you 
will  always  be  subject  to  errors  and  delusions ;  for 
this  is  not  to  hold  the  head  from  or  through  which 
nourishment  is  administered.  Col.  ii.  19.  Further, 
no  man  that  buildeth  forsakes  the  good  foundation; 
that  is  the  ground  of  his  encouragement  to  work, 
for  upon  that  is  laid  the  stress  of  all ;  and  without 
it  nothing  that  is  framed  can  be  supported,  but 
must  inevitably  fall  to  the  ground. 

Again;  why  not  live  upon  Christ  alway?  and 
especially  as  he  standeth  'the  mediator  between 
God  and  the  soul,  defending  thee  with  the  merit 
of  his  blood,  and  covering  thee  with  his  infinite 
righteousness  from  the  wrath  of  God  and  curse  of 
the  law.  Can  there  be  any  greater  comfort  mini- 
stered to  thee  than  to  know  thy  person  stands  just 


*  Faitli  looks  at  things  wliicli  be  not,  as  though  they  were. 
Sense  jiuly;cs  from  what  it  sees  and  feels,  faith  from  what  GoJ 
says  ;  sense  looks  inward  to  self,  faith  looks  outw;ird  to  Cnrist 
aud  his  fulness. — JtJaao/i, 


OR,  NO   WAY   TO   HEAVEN   BUT   BY   JESUS   CHRIST. 


i29 


LeFoio  God?  Just  and  justifiod  fro'ii  all  tliin"-s 
that  would  otherwise  swallow  thee  up?  Is  peace 
with  God  and  assurance  of  heaven  of  so  little 
respect  with  thee  that  thou  slightest  the  very 
foundation  thereof,  even  faith  in  the  blood  and 
righteousness  of  Christ?  and  are  notions  and 
whimsies  of  such  credit  with  thee  that  thou  must 
leave  the  foundation  to  follow  them?  But  again  ; 
Avhat  mystery  is  desirable  to  be  known  that  is  not 
to  be  found  in  Jesus  Christ,  as  Priest,  Prophet,  or 
King  of  saints?  In  liim  are  hid  all  the  treasures 
of  them,  and  he  alone  hath  the  key  of  David  to 
open  them.  Col.  ii.  i,  2.  Re.  iii.  7.  Paul  was  so  taken 
with  Jesus  Christ,  and  the  knowledge  of  this,  that 
he  was  crucified  for  us,  that  he  desired,  nay,  de- 
termined not  to  know  anything  else  among  the 
Corinthians,  that  itched  after  other  wisdom.  iCo.  ii.2. 

Object.  But  I  see  not  that  in  Christ  now,  that  I 
liave  seen  in  him  in  former  days.  Besides,  I  find 
the  Spirit  lead  me  forth  to  study  other  thiiigs. 

Answ.  To  the  first  part  of  this  objection  I  would 
answer  several  things. — The  cause  why  thou  seest 
not  that  in  Christ  now,  which  thou  hast  seen  in 
him  in  former  days,  is  not  in  Christ,  but  in  thy 
faith ;  he  is  the  same,  as  fresh,  and  as  good,  and 
as  full  of  blessedness,  as  when  thou  didst  most 
rejoice  in  him.  lie.  i.  11, 12.  And  why  not  now,  as 
well  as  formerly?  God  is  never  weary  of  being 
delighted  with  Jesus  Christ ;  his  blood  is  always 
precious  with  God  ;  his  merits  being  those  in  which 
justice  hath  everlasting  rest,  why  shouldest  thou 
wander  or  go  about  to  change  thy  way?  Pr.  viu.  30. 
Je.  ii.  3G.  Sin  is  the  same  as  ever,  and  so  is  the 
curse  of  the  law.  The  devil  is  as  busy  as  ever; 
and  beware  of  the  law  in  thy  members.  Return, 
therefore,  to  thy  rest,  0  soul !  for  he  is  thy  life, 
and  the  length  of  thy  days.  Guilt  is  to  be  taken 
otf  now,  as  it  was  years  ago ;  and,  whether  thou 
seest  it  or  no,  thou  sinnest  in  all  thy  works.  How, 
then,  canst  thou  stand  clear  from  guilt  in  thy  soul 
who  neglectest  toact  faith  in  the  blood  of  the  Lamb? 
There  thou  must  wash  thy  robes,  and  there  thou 
must  make  them  white.  Re.  vii.  14,15.  I  conclude,  then, 
thou  art  a  polluted,  surfeited,  corrupted,  hardened 
creature,  whosoever  thou  art,  that  thus  objectest. 

But  I  find,  sayest  thou,  as  if  the  Spirit  led  me 
forth  to  study  other  matters. 

Answ. — First.  What  other  matters?  What  mat- 
ters besides,  above,  or  beyond  the  glorious  gospel 
of  Jesus  Christ,  and  of  our  acceptance  with  God 
through  him  ?  What  spirit,  or  doctrine,  or  wisdom 
soever  it  be  that  centres  not  in,  that  cometh  not 
from,  and  that  terminates  not  witiiin,  the  bonds  of 
the  gospel  of  Jesus  Christ,  is  not  worthy  the  study 
of  the  sons  of  God;  neither  is  it  food  for  the  faith 
of  Jesus  Christ,  for  that  is  the  flesh  of  Christ,  and 
that  is  eternal  life.  Jn.  vi.  5:  Whither  will  you  go? 
Beware  of  the  spirit  of  Antichrist  ;'for  '  many  false 
spirits  are  gone  out  into  the  world.'      I  told  you 

VOL.  I. 


before,  that  the  Spirit  of  God  is  'the  Spirit  of 
wisdom  and  revelation  in  the  knowledge  of  Christ,* 
and  that  without  and  besides  the  Lord  Jesus  it 
discovereth  notliing.  Ep.  i.  17.  It  is  sent  to  testify 
of  liim ;  it  is  sent  to  bring  his  words  to  our  re- 
membrance; it  is  sent  to  take  of  his.  things  and 
show  them  unto  us.  Jn.  xiv.  xv.  xvi  Wherefore,  never 
call  that  the  Spirit  of  Jesus  v/hich  leads  you  away 
from  the  blood  and  righteousness  of  Clirist ;  that 
is  but  the  spirit  of  delusion  and  of  the  devil,  whose 
teachings  end  in  perdition  and  destruction.  Tempt 
not  Christ  as  they  of  old  did.  But  how  did  they 
tempt  him?  Why,  in  loathing  the  manna  which 
was  the  type  of  his  flesh  and  blood,  which  we  are 
to  eat  of  by  believing.  I  say,  tempt  him  not,  lest 
you  be  destroyed  by  the  serpents,  by  the  gnawing- 
guilt  of  sin  ;  for,  take  away  Christ,  and  sin  re- 
mains, and  there  is  no  more  sacrifice  for  sin:  if 
so,  thou  wilt  be  destroyed  by  the  destroyer.  Xu. 
xxi.  .5-7 ;  1  Co.  X.  10.     But  again — 

Second.  Living  by  faith  begets  in  the  heart  a 
son-like  boldness  and  confidence  to  Godward  in  all 
our  gospel  duties,  under  all  our  weaknesses,  and 
under  all  our  temptations.  It  is  a  blessed  thing 
to  be  privileged  with  a  holy  boblness  and  con- 
fidence Godward,  that  he  is  on  our  side,  that  he 
taketh  part  with  us,  and  that  he  will  plead  our 
cause  'with  them  that  rise  up  against  us.'  2Co.ii.  14; 
iv.  17, 18.  Ga.  ii.  20.  But  this  bolJiiess  faith  hclpeth 
us  to  do,  and  also  manageth  in  our  heart.  This 
is  that  which  made  Paul  always  triumph  and  re- 
joice in  God  and  the  Lord  Jesus.  Phi.  iii.  3.  Ro.  v.  ii. 
He  lived  the  life  of  faith ;  for  faith  sets  a  man  ia 
the  favour  of  God  by  Christ,  and  makes  a  man  see 
that  what  befalls  him  in  this  life,  it  shall,  through 
the  wisdom  and  mercy  of  God,  not  only  prove  for 
his  forwarding  to  heaven,  but  to  augment  his  glory 
when  he  comes  there.  This  man  now  stands  on 
high,  he  lives,  he  is  rid  of  slavish  fear.s  and  cark- 
ing  cares,  and  in  all  his  straits  he  hath  a  God  to 
go  to!  Thus  David,  when  all  things  looked  awry 
upon  him,  '  encouraged  himself  in  the  Lord  his 
God.'  1  Sa.  xxx.  t!.  Daniel  also  believed  in  his  God, 
and  knew  that  all  his  trouble,  losses,  and  crosses, 
would  be  abundantly  made  up  in  his  God.  Da.  vi.  23. 
And  David  said,  '  I  had  fainted  unless  I  had  be- 
lieved.' Ps.  xxvii.  13.  Believing,  therefore,  is  a  great 
preservative  against  all  such  iinpfdiments,  and 
makes  us  confident  in  our  God,  and  with  boldness 
to  come  into  his  presence,  claiming  privilege  in 
what  he  is  and  hath.  Jonah  iii.  4,  5.  For  by  fiitli,  I 
say,  he  seeth  his  acceptance  through  the  Beloved, 
and  himself  interested  in  the  mercy  of  God,  and 
riches  of  Christ,  and  glory  in  the  world  to  come, 
lie.  X.  22,  2.3.  Ep.  i.  4-7.  This  man  can  look  upon  all 
the  dangers  in  hell  and  eartli  without  paleness  of 
countenance;  he  shall  meditate  terror  with  com- 
fort, •  because  he  beholds  the  King  in  his  beauty.' 
l3.  xx.iiu.  17,  18.      Again — 

2  T 


330 


JUSTIFICATION   BY   AN   DIPUTED   RIGHTEOUSNESS; 


Tliird.  Living  by  faith  inal<es  a  man  exercise 
patience  and  quietness  under  all  his  afflictions  ;  for 
lalth  shows  lilm  that  his  best  part  is  safe,  that  his 
soul  Is  In  (i'od's  special  care  and  protection,  purged 
from  sin  in  the  blood  of  Christ.  Faith  also  shows 
lilni  tliat  after  a  little  while  he  shall  be  in  the  full 
enjoyment  of  that  which  now  he  believes  is  com- 
ing: 'We,  throuiih  the  Spirit,  wait  for  the  hope 
of  righteousness  by  faith.'  Ga.  v.  §.  Wherefore, 
upon  this  ground  it  is  that  James  exhorteth  the 
saints  to  whom  he  wrote,  to  patience,  because  they 
knew  the  harvest  would  In  due  time  come.  Ja.v.7-11. 
Faith  lodgeth  the  soul  with  Christ :  '  1  know,'  saith 
Paul,  'on  whom  I  have  believed,'  and  to  whom 
I  have  committed  my  soul,  '  and  am  persuaded,'  1 
believe  it,  '  that  he  is  able  to  keep  that  which  I 
have  committed  unto  him  against  that  day  ;'  there- 
fore it  were  no  shame  to  him  to  wear  a  chain  for 
his  name  and  sake.  2Ti.  i.  12.  0!  it  is  a  blessed 
thing  to  see,  I  say,  by  the  faith  of  the  Lord  Jesus, 
that  we  are  embarked  in  the  same  ship  with  him ; 
this  will  help  us  greatly  '  both  to  hope  and  quietly 
wait  fur  the  salvation  of  the  Lord.'  rs.  xivi.  1— c. 
La.  iii.  26.     Further — 

Fourth.  I  might  add,  that  living  by  faith  is  the 
way  to  receive  fresh  strength  from  heaven,  thereby 
to  manage  thine  every  day's  work  with  life  and 
vigour ;  yea,  every  look  by  faith  upon  Jesus  Christ, 
as  thine,  doth  this  great  work.  It  is  said,  when 
Paul  saw  the  brethren  that  came  to  meet  him,  'he 
thanked  God,  and  took  courage.'  Ac.  xxviu.  is.  0! 
how  much  more,  then,  shall  the  Christian  be  blessed 
with  fresh  strength  and  courage  even  at  the  be- 
holding of  Christ ;  whom  '  beholding  as  in  a  glass,' 
we  'are  changed,'  even  by  beholding  of  him  by 
faith  in  the  Word,  '  into  the  same  image,  from  glory 
to  glory,  even  as  by  the  Spirit  of  the  Lord.'  2 Co. m. is. 
But  to  be  brief. 

Fijlh.  Make  conscience  of  the  duty  of  believing, 
and  be  as  afraid  of  falling  short  here  as  in  any 
other  command  of  God.  '  Tliis  is  his  command- 
ment, that  you  believe.'  1  Jn.  iu.  -iz.  Believe,  there- 
fore, in  the  name  of  the  Lord  Jesus.  This  is  the 
will  of  God,  that  you  believe.  Believe,  therefore, 
to  the  saving  of  the  soul.  Jn.  vi.  46.  Unbelief  is  a 
line-spun  thread,  not  so  easily  discerned  as  grosser 
sins;  and  therefore  that  is  truly  'the  sin  that 
doth  so  easily  beset  us.'  lie.  xii.  1.  The  light  of 
nature  will  show  those  sins  that  are  against  the 
law  of  nature  ;  but  the  law  of  faith  is  a  command 
beyond  what  ilesh  or  nature  teacheth :  therefore 
to  live  by  falih  is  so  mucli  the  harder  work;  yet 
it  must  be  done,  otherwise  thine  other  duties  profit 
thee  ni.thing.  For  if  a  man  give  way  to  unbelief, 
tliough  lie  be  most  frequent  in  all  other  duties 
besides,  so  often  as  he  worshippeth  God  in  these, 
he  yet  saith,  God  is  a  liar  in  the  other,  even 
because  he  hath  not  believed:  'He  that  believeth 
nut  God,  hath  made  him  a  liar;  because  he  be- 


lieveth not  the  record  that  God  gave  of  his  Son. 
And  this  is  the  record,  that  God  hath  given  to  us 
eternal  life,  and  this  life  is  in  his  Son.'  1  Jn.  y.  10,11. 
So  then,  when  thou  givest  way  to  unbelief;  when 
thou  dost  not  venture  the  salvation  of  thy  soul 
upon  the  justifying  life  that  is  in  Christ — that  is, 
in  his  blood,  &c., — at  once,  thou  givest  the  lie  to 
the  whole  testament  of  God ;  yea,  thou  tramplest 
upon  the  promise  of  grace,  and  countest  this  pre- 
cious blood  an  unholy  and  unworthy  thing.  He.  x.  25. 
Now  how,  thou  doing  thus,  the  Lord  should  accept 
of  thy  other  duties,  of  prayer,  alms,  thanksgiving, 
self-denial,  or  any  other,  will  be  hard  for  thee  to 
pi-ove.  In  the  meantime  remember,  that  faith 
pleaseth  God;  and  that  without  faith  it  is  impos- 
sible to  please  him.  Remember  also,  that  for  this 
cause  it  was  that  the  offering  of  Cain  was  not 
accepted :  '  By  faith  Abel  offered  unto  God  a  more 
excellent  sacrifice  than  Cain;'  for  by  faith  Abel 
first  justified  the  promise  of  the  Messias,  by  whom 
a  conquest  should  be  obtained  over  the  devil,  and 
all  the  combination  of  hell  against  us:  then  ho 
honoured  Christ  by  believing  that  he  was  able  to 
save  him ;  and  in  token  that  he  believed  these 
things  indeed,  he  presented  the  Lord  with  the 
firstlings  of  his  flock,  as  a  remembrance  before  God 
that  he  believed  In  his  Christ.  Uc.  xi.  i.  And  there- 
fore it  is  said,  '  By  faith  he  offered;'  by  which 
means  the  offering  was  accepted  of  God  ;  for  no 
man's  offering  can  be  accepted  with  God  but  his 
that  stands  righteous  before  him  first.  But  un- 
belief holdeth  men  under  their  guilt,  because  they 
have  not  believed  in  Christ,  and  by  that  means 
put  on  his  righteousness.  Again ;  he  that  be- 
lieveth not,  hath  made  invalid — what  in  him  lies — 
the  promise  of  God  and  merits  of  Christ,  of  whom 
the  Father  hath  spoken  so  worthily ;  therefore 
what  duties  or  acts  of  obedience  soever  he  per- 
formeth,  God  by  no  means  can  be  pleased  with  him. 
By  this,  therefore,  you  see  the  miserable  state 
of  the  people  that  have  not  faith — '  Whatever  they 
do,  they  sin  ; '  if  they  break  the  law,  they  sin ;  if 
they  endeavour  to  keep  It,  they  sin.  They  sin,  I  say, 
upon  a  double  account:  first,  because  they  do  it  but 
imperfectly ;  and,  secondly,  because  they  yet  stay 
upon  that,  resisting  that  which  is  perfect,  even  that 
which  God  hath  appointed.  It  mattereth  not,  as 
to  justification  from  the  curse,  therefore;  men  want- 
ing faith,  whether  they  be  civil  or  profane,  they 
are  such  as  stand  accursed  of  the  law,  because  they 
have  not  believed,  and  because  they  have  given  the 
lie  to  the  truth,  and  to  the  God  of  truth.  Let  all 
men,  therefore,  that  would  please  God  make  con- 
science of  believing;  on  pain,  I  say,  of  displeasing 
him  ;  on  pain  of  being,  with  Cain,  rejected,  and  on 
pain  of  being  damned  in  hell.  '  He  that  believeth 
not  sliall  be  damned.'  Mar.  xvi.  I6.  Faith  is  the  very 
quintessence  of 'all  gospel  obedience,  it  being  that 
which  must  go  before  other  duties,  and  that  which 


OR.   NO   \YAY   TO   HEAVEN   BUT   BY   JESUS   CHRIST. 


331 


alsomuat  accompany  wliatever  I  do  in  the  worship 
of  God,  if  it  be  accepted  of  him.*  Here  you  may 
see  a  reason  why  the  force  and  power  of  hell  is  so 
bent  against  believing.  Satan  hateth  all  the  parts 
of  our  Christian  obedience,  but  the  best  and  chiefest 
most.  And  hence  the  apostle  saith  to  the  Thessa- 
lonians,  that  he  sent  to  know  their  faith,  lest  by 
some  means  the  tempter  have  tempted  them,  and 
so  his  labour  had  been  in  vain,  i  rh.  iii.  5.  Indeed, 
where  faith  is  wanting,  or  hath  been  destroyed,  all 
the  labour  is  in  vain,  nothing  can  profit  any  man, 
neither  as  to  peace  with  God,  ftor  the  acceptance 
of  any  religious  duty  ;  and  this,  I  say,  Satan  knows, 
which  makes  him  so  bend  his  force  against  us. 

There  are  three  things  in  the  act  of  believing 
which  make  this  grace  displeasing  to  the  wicked 
one — 

1.  Faith  discovereth  the  truth  of  things  to  the 
soul ;  the  truth  of  things  as  they  are,  whether  they 
be  things  that  are  of  this  world,  or  of  that  whicli 
is  to  come ;  the  things  and  pleasures  above,  and 
.also  those  beneath.  Faith  discovereth  to  the  soul 
the  blessedness,  and  goodness,  and  durableness  of 
the  one  ;  the  vanity,  foolishness,  and  transitoriness 
of  the  other.  Faith  giveth  credit  to  all  things  that 
are  written  in  the  law  and  in  the  prophets,  Ac.  xxiv.  u, 
both  as  to  the  being,  nature,  and  attributes  of  God  ; 
the  blessed  undertaking  of  the  Lord  Jesus  Christ ; 
the  glory  of  heaven  and  torments  of  hell ;  the  sweet- 
ness of  the  promise  and  terror  of  the  threatcnings 
and  curses  of  the  Word  ;  by  which  means  Satan  is 
greatly  frustrated  in  his  assaults  when  he  tempteth 
either  to  love  this  world  or  slight  that  which  is 
to  come,  for  he  can  do  no  great  matter  iu  those 
things  to  any  but  those  who  want  the  faith.  '  In 
vain  is  the  snare  laid  in  the  sight  of  any  bird,'  Pr.i.  17 ; 
therefore  he  must  first  blind,  and  hold  blind,  the 
minds  of  men,  '  that  the  liglit  of  the  glorious  gospel 
of  Christ,  who  is  the  image  of  God,  should  not 
shine  unto  them,'  else  he  can  do  no  harm  to  the 
soul.  2  Co.  iv.  4.  Now,  faith  is  the  eye  of  the  godly 
man,  and  that  sees  the  truth  of  things,  whatever 
Satan  suggests,  either  about  the  glory  of  this  world, 
the  sweetness  of  sin,  the  uncertainty  of  another 
world,  or  the  like.   1  Jc.  v.  4,  5.  lie.  xi  27. 

2.  Faith  wraps  the  soul  up  in  the  bundle  of  life 
with  God;  it  encloseth  it  in  the  righteousness  of 
Jesus,  and  presents  it  so  perfect  in  that,  that  what- 
ever he  can  do,  with  all  his  cunning,  cannot  render 
the  soul  spotted  or  wrinkled  before  the  justice  of 
the  law ;  yea,  though  the  man,  as  to  liis  own  per- 
son and  acts,  be  full  of  sin  from  top  to  toe,  Jesus 
Christ  covereth  all ;  faith  sees  it,  and  holds  the 
sold  in  the  godly  sense  and  comfort  of  it.    The  man, 

*  How  strangely  does  the  world  mistake  the  source  of  good 
works  !  The  coninion  and  fatal  error  is,  that  if  salvation  is 
liU  of  faith,  then  good  works  will  lail;  whereas  faith  is  the 
liiolitio  fountain,  yea,  the  only  source  of  really  good  works 
aiid  holv  obedience. — Ed. 


therefore,  standing  here,  stands  shrouded  under 
that  goodly  robe  that  makes  him  glister  in  tlie  eye 
of  justice.  Yea,  all  the  answer  that  Satan  can  get 
fi-om  God  against  such  a  soul  is,  that  he  '  doth  not 
sec  iniquity  in  Jacob,  nor  behold  perverseness  iu 
Israel ; '  for  here  'Israel  hath  not  been  forsaken,  nor 
Judah  of  his  God,  of  the  Lord  of  hosts,  though,'  as 
to  their  own  persons,  •  their  land  was  filled  with 
sin  against  the  Holy  One  of  Israel.'  Na.  .txiu.  21-23. 

Je.  li.  5.  Ro.  W.  14.   De.  xxxiii.  12.      Thus,  tlld'cfore,  the  SOul 

believing,  is  hid  from  all  the  power  of  the  enemv, 
and  dwells  safely  under  the  dominion  of  grace. 

3.  Faith  keeps  the  soul  from  giving  credit  to 
any  of  his  insinuations;  for  whatever  Satan  salth, 
either  about  the  acceptance  of  my  person  or  per- 
formances, so  long  as  I  believe  that  both  are  ac- 
cepted of  God  for  Christ's  sake,  he  sugi^esteth  to 
the  wind ;  wherefore  faith  doth  the  same  against 
the  devil  that  unbelief  doth  to  God.  Doth  unbelief 
count  God  a  liar  ?  Faith  counts  the  devil  a  liar. 
Doth  unbelief  hold  the  soul  from  the  mercy  of  God  ? 
Faith  holds  the  soul  from  the  malice  of  the  devil. 
Doth  unbelief  quench  thy  graces  ?  Faith  kindleth 
them  even  into  a  flame.  Doth  unbelief  fill  the  soul 
full  of  sorrow  ?  Faith  fills  it  full  of  the  joy  of  the 
Holy  Ghost.  In  a  word,  doth  unbelief  bind  down 
thy  sins  upon  thee?  Why,  faith  in  Jesus  Christ 
releaseth  thee  of  them  all. 

4.  As  faith  keeps  the  soul  from  giving  credit  to 
the  insinuations  of  Satan,  so,  when  he  makes  his 
assaults,  it  overmasters  him,  and  makes  him  retreat; 
'  Resist  the  devil,  and  he  will  flee  from  you.— 
Whom  resist  steadfast  in  the  faith.'  Ja.  iv.  7.  1  Pe.  v.  9. 
Believe,  as  I  have  already  said,  that  God  lovetli 
you,  that  the  blood  of  Christ  was  shed  for  you, 
that  your  person  is  presented  complete  before  him, 
through  the  righteousness  of  Christ,  and  Satan 
must  give  place;  thy  crediting  of  the  gospel  makes 
him  fly  before  thee;  but  thou  must  do  it  steadfast 
in  the  faith  ;  every  waverer  givetli  him  advantage. 
And,  indeed,  this  is  the  reason  that  the  godly  arc 
so  foiled  with  Lis  assaults,  they  do  nut  resist  him 
steadfast  in  the  faith  ;  they  often  stagger  through 
unbelief.  Now,  at  every  stagger  he  recovcreth 
lost  ground  again,  and  giveth  battle  another  time. 
Besides,  by  this  and  the  other  stagger  he  taketh 
heart  to  attempt  by  other  means,  and  so  doubleth 
the  afiliction  with  manifold  temptations.  This  is, 
I  say,  for  want  of  being  steadfast.  '  Above  all, 
taking  the  shield  of  faith,  wherewith  ye  shall  be 
able  to  quench  all  the  fiery  darts  of  the  wicked.'  Ep. 
vi.  IG.  To  quench  them,  though  they  come  from 
hira  as  kindled  with  the  very  fire  of  hell.  None 
knows,  save  him  that  feels  it,  how  burning  hot  the 
fiery  davts  of  Satan  are ;  and  how,  when  darted, 
they  kindle  upon  our  flesh  and  unbelief;  neither  can 
any  know  the  power  and  worth  of  faith  to  quench 
them  but  he  that  hath  it,  and  hath  power  to  act  it. 

5.  Lastly,  if  justifying  rigliteousness  be  alone  to 


332 


JUSTIFICATION   BY   AN   IMPUTED   RIGHTEOUSNESS; 


Le  found  in  the  person  of  Jesus  Christ,  then  this 
fliows  us  the  sad  condition  of  two  sorts  of  men— 
1.  Of  those  that  hang  in  doubt  betwixt  Christ 
aiid  tiie  law.  2.  Of  tliose  that  do  professedly 
make  denial  of  the  sufficiency  of  this  most  blessed 
liojitcousness. 

First.  The  first  sort,  though  they  may  seek  life, 
vet,  thus  continuing,  are  never  like  to  find  it. 
Wherefore  ?  Because  they  seek  it  not  by  faith, 
hut,  as  it  were,  by  the  works  of  the  law.  Indeed, 
1  hey  will  not  be  merit-mongers  ;  they  will  not  wholly 
trust  to  the  law  ;  they  will  partly  venture  on  Christ, 
iind  partly  trust  to  the  law.  Well,  but  therefore 
they  shall  be  damned,  because  they  trust  to  Christ 
hut  in  ])art,  and  in  part,  as  it  were,  to  the  works 
(if  the  law ;  for  such  sinners  make  Christ  but  a 
Saviour  in  part — why,  then,  should  he  be  their 
Saviour  in  whole  ?  No  ;  because  they  halt  between 
Christ  and  the  law,  therefore  they  shall  fall  between 


Christ  is  rejected  sin  remaineth,  and  so  the  ■wrath 
of  God  for  sin.  Neither  will  he  be  a  Saviour  in 
part ;  he  must  be  all  thy  salvation  or  none.  '  Let 
not  that  man  think  that  he  shall  receive  anything 
of  the  Lord.'  Ja.  i.  7.  Jn.  in.  sg.  Not  anything.  There 
is  no  promise  for  him,  no  pardon  for  him,  no  heaven 
for  him,  no  salvation  for  him,  no  escaping  of  his 
fire  !  What  condition  is  this  man  in  ?  Yet  he  is 
a  religious  man,  for  he  prays ;  he  is  a  seeking  man, 
a  desiring  man,  for  he  prays  ;  but  he  halts  between 
two,  he  leaneth  to  his  righteousness,  and  coramit- 
teth  iniquity.  He*is  afraid  to  venture  all  upon  the 
Lord  Jesus  Christ.  Let  not  that  man  think  of 
receiving  anything  from  the  Lord  ! 

Yet  the  words  suggest  that  he  is  apt  to  think  he 
shall  receive  something,  because  God  is  merciful, 
because  his  promise  is  great;  but  this  expectation 
is  by  this  word  cut  off,  and  this  sinner  is  cast  away. 
Let  not  that  man  think,  let  him  forbear  to  think, 


Christ  and  the  law ;  yea,  because  they  will  trust  I  of  having  anything  at  the  hand  of  God.  The 
to  their  works  in  part,  they  shall  be  but  almost  Israelites  thought  to  go  up  to  the  land  the  day 
saved  by  Christ.  Let  not  tliat  man  think  that  he  after  they  had  despised  it.  Agag  thought  the  bit- 
shall  obtain  aTiything  from  tlic  Lord.  What  man  ?  i  terness  of  death  was  past  even  that  day  in  which 
Why,  he  that  doubteth  or  wavereth  in  his  mind  [  he  was  hewn  to  pieces.  Ptechab  and  Baanah  his 
about  the  truth   of  the  mercy  of  God  in  Christ,  i  brother  thought  to  have  received  reward  of  David 


Therefore  the  exhortation  is,  '  But  let  him  ask  in 
faith.  -  For  he  that  wavereth,'  or,  that  haltetli 
between  the  law  and  Christ  for  life,  '  is  like  a  wave 
of  the  sea,  driven  of  the  wind  and  tossed.'  ja.  i.  6. 
In  conclusion,  he  resteth  nowhere — '  a  double- 
minded  man  is  unstable  in  all  his  ways.'  ver.  8.  This 
man,  therefore,  must  miscarry ;  he  must  not  see 
the  good  land  that  flows  with  milk  and  honey ;  no, 
If  t  him  not  have  a  thought  of  life  in  his  heart ;  let 
not  that  man  think  that  he  shall  receive  anything 
of  the  Lord.* 

This  was  the  case  of  many  in  tlic  primitive  times, 
for  whose  sake  this  caution  was  written  ;  for  the 
devout  and  religious  Jew  and  proselyte,  when  they 
fell  away  from  the  word  of  the  gospel,  they  did  not 
fall  to  those  gross  and  abominable  pollutions  in 

which  the  open  profane,  like  sows  and  swine,  do  i  neglecters  of  Jesus  Christ:  'How  shall  we  escape 
wallow,  but  they  fell  from  the  grace  of  God  to  the  !  if  we  neglect  so  great  salvation?'  Here  then,  we 
law  ;  or,  at  least,  did  rest  betwixt  them  both,  doubt-  ,  may  see  how  we  ought  to  judge  of  all  such  persons 
nig  of  the  sufficiency  of  either;  and  thus,  being  :  as  neglect  the  Lord  Jesus,  under  what  guise,  name, 
fearful,  they  distrust;  wherefore,  being  found  at  i  or  notion  soever  they  be.  We  ought,  I  say,  to 
lengthy  unbelieving,  they  are  reputed  of  God  abo-    judge  of  such,  that  they  are  at  present  in  a  state 


that  day  they  were  hanged  over  the  pool  in  Hebron. 
Let  not  that  man  think  that  he  shall  receive  any- 
thing of  the  Lord.  Nu.  xiv.  40-45.  1  Sa.  XV.  :y2,  33.  2  Sa.  iv.  12. 

Second.  As  for  those  that  do  professedly  make 
denial  of  the  sufficiency  of  this  most  blessed  right- 
eousness, the  whole  book  is  conviction  to  them, 
and  shall  assuredly,  if  it  comes  to  their  hands,  rise 
up  in  judgment  against  them.  They  have  rejected 
the  wisdom  and  mercy  of  God;  they  have  rejected 
the  means  of  their  salvation  ;  they  have  trampled 
upon  the  blood  of  the  Son  of  God;  wherefore 
judgment  waitetli  for  them,  and  fiery  indignation, 
which  shall  devour  the  adversaries. 

[A  tcord  to  neglecters  of  Christ.^ 
To  conclude.      One  word  also  to  you  that  are 


niiiiable,  as  murderers,  whoremongers,  sorcerers, 
idolaters,  and  liars,  and  so  must  have  their  portion 
in  the  lake,  with  them,  that  burns  with  fire  and 
brimstone,  lie.  wl  s.    The  reason  is,  because  where 


How  universal  to  fallen  nature  is  that  soul-destroyino- 
hcrc.-y— the  atlcinjit  to  jiLslify  ourselves  iiartlv  by  our  owu 
good  works,  and  to  make  up  tlie  delieiency  by  "tlie  merits  of 
the  Saviour  I  Ve  might  as  well  attempt  to' serve  God  and 
iiiaiiimon,  as  to  unite  our  impure  works  with  those  of  the 
pure  and  lioly  Jesus.  ^Vc  must,  as  perishing  siuuers,  fall 
into  tiie  arms  of  Divine  mercy,  and  receive  pardon  as  a  free 
{lift,  wholly  llirouffh  the  merits  of  the  Saviour,  or  we  must  for 
ever  iicnsh.     It  is  an  awful  consideration.— £u. 


of  condemnation ;  of  condemnation,  *  because  they 
have  not  believed  in  the  only-begotten  Son  of  God.' 
Jn.  iii.  18.  It  is  true,  there  is  no  man  more  at  ease 
in  his  mind,  with  such  ease  as  it  is,  than  the  man 
that  hath  not  closed  with  the  Lord  Jesus,  but  is 
shut  up  in  unbelief.  Oh!  but  that  is  the  man  tlmt 
stands  convict  before  God,  and  that  is  bound  over 
to  the  great  assize;  that  is  the  man  whose  sins  are 
still  his  own,  and  upon  whom  the  wrath  of  God 
abideth,  ver.  3G;  for  the  ease  and  peace  of  such, 
though  it  keep  them  far  from  fear,  is  but  like  to 
that  of  the  secure  thief,  that  is  ignorant  that  the 


OT^,  NO   WAY   TO   HEAVEN   BUT   BY   JESUS   CHRIST. 


333 


constaLle  standeth  at  the  door;  the  first  sight  of 
an  officer  makes  his  peace  to  give  up  tlie  ghost, 
1  Jn.  V.  12.  Ah,  how  many  thousands  that  can  now 
glorj  that  they  never  were  troubled  for  sin  against 
God;  I  say,  how  many  be  tliere  that  God  will 
trouble  worse  than  he  troubled  cursed  Achan,  be- 
cause their  peace,  though  false,  and  of  the  devil, 
was  rather  chosen  by  thera  than  peace  by  Jesus 
Clirist,  than  'peace  with  God  by  the  blood  of  his 
cross.'  Col.  i.  20.  Awake,  careless  sinners,  awake  I 
and  arise  from  the  dead,  and  Christ  shall  give  you 
light.  Content  not  yourselves 'either  with  sin  or 
rigliteousness,  if  you  be  destitute  of  Jesus  Christ, 
but  cry,  cry,  0  cry  to  God  for  light  to  see  your 
condition  by;  for  light  in  the  Word  of  God, for  there- 
in is  the  righteousness  of  God  revealed.  Ep.  v.  u. 
Cry,  therefore,  for  light  to  see  this  righteousness 
bv ;  it  is  a  rio'hteousness  of  Christ's  finishincf,  of 
God's  accepting,  and  that  which  alone  can  save 
the  soul  from  the  stroke  of  eternal  justice !  Ko.  i.  n. 
There  are  six  things  that  on  man's  part  are  the 
cause  he  receiveth  not  the  go.spel  of  Christ,  and  so 
life  by  him — 1.  They  see  not  their  state  by  nature, 
how  polluted  they  are  with  original  sin.  Ep.  ii.  2. 
2.  They  see  not  the  justice  of  God  against  sin; 
they  know  not  him  that  hath  said,  '  Vengeance  he- 
longeili  unto  mc,  I  will  recompense.'  lie.  x.  so.  3. 
They  cannot  see  the  beauty  of  Jesus  Christ.  2Co.iv.4. 
4.  Unbelief  being  mighty  in  them,  they  dare  not 
venture  their  souls  with  Jesus  Christ.  They  dare 
not  trust  to  his  righteousness,  and  to  that  only. 
Re.  x.\i.  8.  For,  5.  Their  carnal  reason  also  sets 
itself  against  the  word  of  faith,  and  cannot  stoop 
to  the  grace  of  Jesus  Christ,  i  Co.  u.  u.  6.  They 
love  to  have  honour  one  of  another,  they  love  to  be 
commended  for  their  own  vain-glorious  righteous- 
ness ;  and  the  fools  think  that  because  they  are 
conmiended  of  men,  they  shall  be  commended  of 
God  also:  'How  can  ye  believe,  which  receive 
honour  one  of  another,  and  seek  not  the  honour 
that  Cometh  from  God  only  ?'  Jn.  v.  44.  This  last 
thing — to  wit,  desire  of  vain-glory,  is  the  bane  of 
thousands ;  it  is  the  legalist's  bane,  it  is  the  civil- 
ian's* bane,  it  is  the  formalist's  bane,  yea,  which 
yet  is  stranger,  it  is  the  bane  of  the  vicious  and 
debauched  also  ;t  for  though  there  be  a  generation 
that,  to  one's  thinking,  have  not  regard  to  righte- 
ousness, yet  watch  them  narrowly,  and  they  have 
their  times  of  doing  something  that  looks  like  good, 
and  though  possibly  it  be  but  seldom,  yet  this  wretch 

*  'The  civilian;'  one  wlio  is  VLTsed  in  law  and  govern- 
ment.    See  liiqierial  Llctlonnri/. — Ed. 

f  When  the  pilurims  Christian  and  Hopeful  had  wandered 
in  i3v-path  Jleadow,  cue  that  walJied  before  tiieni  said  that 
tlie  way  led  to  the  celestial  gate.  '  He  therefore  that  went 
belbre.'Vaiu-contideuce  by  name,  not  seeing  the  way  before 
him,  fell  into  a  deep  pit,  which  was  on  purpose  there  made  by 
Giant  Despair  to  catch  vaiu-r/lormts  fools  withal,  and  was 
dashed  in  pieces  with  his  fall.'  Beware,  0  legalist,  civilian, 
or  lunKolist ! — En. 


counteth  that,  for  the  sake  of  that,  God  acceptcth 
him,  and  counteth  his,  glorious  righteousness.  I 
might  add  a  .seventh  cause,  which  is,  want  of  serious 
meditation  upon  eternal  judgment,  and  what  shall 
follow.  This  ccinsidcration,  did  it  take  a  deep  place 
in  the  heart,  would  doubtless  produce  these  work- 
ings of  spirit  after  Jesus  Christ  for  justification  that 
now  are  wanting  in  the  most  of  men.  This  made 
Felix,  yea,  it  makes  the  devils,  tremble;  and  would, 
I  say,  couldst  thou  deeply  meditate,  make  theo 
start  and  turn  thy  wanton  thoughts  into  heavy  sighs 
after  God's  mercy  in  Jesus  Christ,  lest  thou  also 
come  into  their  place  of  torment. 

Before  I  conclude  this  use,  I  would  lay  down  .1 
few  motives,  if  so  be  thou  mayest  be  prevailed  with 
to  look  after  thine  own  everlasting  state. 

1.  Consider,  God  hath  put  man  above  all  the 
creatures  in  this  visible  world,  into  a  state  of  abid- 
ing for  ever;  they  cannot  be  annihilated,  they 
shall  never  again  be  turned  into  nothing,  but  must 
live  with  God  or  the  devil  for  ever  and  ever.  And 
though  the  Scripture  saith,  '  Man  hath  not  pre- 
eminence over  a  beast  in  his  death,'  yet  the  beast 
hath  pre-eminence  above  many  men,  for  he  shall 
not  rise  again  to  come  into  judgment  as  man 
must,  nor  receive  that  dismal  sentence  for  sin  and 
transgression  as  man  shall ;  this,  therefore,  is 
worthy  to  be  considered  with  seriousness  of  all  that 
have  souls  to  be  saved  or  damned — '  They  must 
one  day  come  to  judgment,'  there  to  stand  before 
that  Judge  of  all  the  earth  whose  eyes  are  like  a 
flame  of  fire,  from  the  sight  of  which  thou  canst  not 
hide  one  of  thy  words,  or  thoughts,  or  actions,  be- 
cause thou  wantest  the  righteousness  of  God.  The 
fire  of  his  justice  shall  burn  up  all  thy  rags  of  righ- 
teousness wherewith  by  the  law  thou  hast  clothed 
thyself,  and  will  leave  thee  nothing  but  a  soul  full 
of  sin  to  bemoan,  and  eternal  burnings  to  grapple 
with.  0  the  burnings  that  will  then  beset  sin- 
ners  on  every  side,  and  tluit  will  eat  their  flesh  and 
torment  their  spirit  with  far  more  terror  than  if 
they  were  stricken  with  scorpions!  And  observe 
it,  the  torment  will  there  be  higher  than  other 
where  there  is  the  guilt  of  neglecting  Jesus  Christ, 
he  being  indeed  the  Saviour,  and  him  that  was  sent 
on  purpose  to  deliver  men  from  the  wrath  to  come. 

2.  Consider,  once  past  grace,  and  ever  past 
grace.  When  the  door  is  shut  against  thee,  it  will 
open  no  more,  and  then  repentings,  desires,  wish- 
ino's,  and  wouldings,  come  all  too  late.  Lu.  xiu. 
Good  may  be  done  to  others,  but  to  thee,  none ; 
and  this  shall  be  because,  even  because  thou  hast 
withstood  the  time  of  thy  visitation,  and  not 
received  grace  when  ofi'ered :  '  My  God  will  cast 
them  away,  because  they  did  not  hearken  unto 
him.'  Lu.  xu.  41-43.  Uo.  i.x.  17.  Cain  was  driven  out 
from  the  presence  of  God,  for  aught  I  know,  some 
hundreds  of  years  before  his  death;  Ishniael  was 
cast  away  after  seventeen  years  of  age;  Esau  lived 


33t 


JUSTIITCATION   BY    AN    IMPUTED   RIGHTEOUSNESS. 


thirty  or  forty  years  after  lie  had  soKl  his  Lirth- 
ri"-ht.     0!  many,  very  many  are  iu  tliis  condition; 
for  though  Uod  he  gracious,  yet  he  will  not  be 
Bliglited  °ior  abused  always;  there  are  plenty  of 
fiimers  in  the  world— if  one  will  not,  another  will. 
Christ  was  soon  repulsed  by  and  sent  away  from 
the  country  of  the  Gadarencs ;  but  on  the  other 
sridc  of  the  sea  there  were  many  ready  with  joy  to 
receive  him.   i.u.  viii.  07,  40.     So,  when  the  Jews  con- 
tradicted  and  blasphemed,    'the  Gentiles   gladly 
received  the  word.'  Ac.  xiii.  4G-43.     Look  to  it,  sin- 
ner, here  is  life  and  death  set  before  thee ;  life,  if 
it  be  not  too  late  to  receive  it ;  but  if  it  be,  it  is 
not  too  late  for  death  to  swallow  thee  up.      And 
tell  mc,  will  it  not  be  dreadful  to  be  carried  from 
under  the  gospel  to  the  damned,  there  to  lie  in 
endless    torment,   because    thou    wouldest  not  be 
delivered  therefrom?*     Will  it  be  comfort  to  thee 
to  see  the  Saviour  turn  Judge?  to  see  him  that 
wept  and  died  for  the  sin  of  the  world  now  ease 
his  mind  on  Christ-abhorring  sinners  by  rendering 
to  them  the  just  judgment  of  God?     For  all  their 
abominaVile  hlthincss,  had  they  closed  with  Christ, 
they  had  been  shrouded  from  the  justice  of  the  law, 
and  should  not  have  come  into  condemnation,  '  but 
liad  been  passed  from  death  to  life;'  but  they  would 
not  take  shelter  there;  they  would  venture  to  meet 
the  justice  of  God  in  its  fury,  wherefore  now  it 
shall  swallow  them  up  for  ever  and  ever.     And 
let  me  ask  further,  is  not  he  a  madman  who,  being 
loaded  with  combustible  matter,  will  run  headlong 
into  the  lire  upon  a  bravado?  or  that,  being  guilty 
of  felony  or  murder,  will  desperately  run  himself 
into  the  hand  of  the  officer,  as  if  the  law,  the  judge, 
the  sentence,  execution,  were  but  a  jest,  or  a  thing 
to  be  played  withal  ?     And  yet  thus  mad  are  poor. 


•  How  deplorably  and  inexcusably  they  will  perish,  who 
jicrish  by  their  own  wilful  unbelief  under  tiie  gospel!  It  will 
be  dreadful  indeed  to  be  driven,  as  it  were,  from  the  very  gate 
of  biavcu  to  the  lowermost  aud  hottest  hell.  Lord,  seud 
lorth  thy  light,  truth,  and  power,  that  sinners  may  be  saved 
aud  comforted  bv  eomiuir  unto  thee  for  life  aud   peace  !  — 


wretched,  miserable  sinners,  who,  flying  from  Chri'*t 
as  if  he  were  a  viper,  they  are  overcome,  and  cast 
off  for  ever  by  the  just  judgment  of  the  law.  But 
ah  !  how  poorly  will  these  be  able  to  plead  the  vir- 
tues of  the  law  to  which  they  have  cleaved,  when 
God  shall  answer  them,  *  Whom  dost  thou  pass  in 
beauty?  go  down,  and  be  thou  laid  with  the  uncir- 
cumciaed.'  Eze.  xxxii.  19.  Go  down  to  hell,  and  there 
be  laid  with  those  that  refused  the  grace  of  God. 

Sinners,  take  my  advice,  with  which  I  shall  con- 
clude tliisuse — Call  often  to  remembrance  that  thou 
hast  a  precious  soul  within  thee ;  that  thou  art  in 
the  way  to  thine  end,  at  which  thy  precious  soul  will 
be  in  special  concerned,  it  being  then  time  to  delay 
no  longer,  the  time  of  reward  being  come.  I  say 
again,  bring  thy  end  home;  put  thyself  in  thy 
thoughts  into  the  last  day  thou  must  live  in  this 
world,  seriously  arguing  thus — How  if  this  day 
were  my  last?  IIow  if  I  never  see  the  sun  rise 
more?  How  if  the  first  voice  that  rings  to-morrow 
morning  in  my  heavy  ears  be,  '  Arise,  ye  dead,  and 
come  to  judgment?'  Or  how,  if  the  next  sight  I 
see  with  mine  eyes  be  the  Lord  in  the  clouds,  with 
all  his  angels,  raining  floods  of  tire  and  brimstone 
upon  the  world?  Am  I  in  a  case  to  be  thus  near 
mine  end?  to  hear  this  trump  of  God?  or  to  see 
this  great  appearance  of  this  great  God,  and  the 
Lord  Jesus  Christ?  Will  my  profession,  or  the 
faith  I  think  I  have,  carry  me  through  all  the  trials 
of  God's  tribunal?  Cannot  his  eyes,  which  are  as 
a  flame  of  tire,  see  in  my  words,  thoughts,  and 
actions  enough  to  make  me  culpable  of  the  wrath 
of  God?  0  how  serious  should  sinners  be  iu 
this  work  of  remembering  things  to  come,  of  laying 
to  their  heart  the  greatness  and  terror  of  that 
notable  day  of  God  Almighty,  and  in  examinini^ 
themselves,  how  it  is  like  to  go  with  their  souli 
when  they  shall  stand  before  the  Judge  indeed! 
To  this  end,  God  make  this  word  eti"ectual.    Amen.f 

t  This  is  a  striking  aud  soul-seareliing  appeal.  O  that 
the  Holy  Spirit  may  '  search  me  and  try  me,  aud  see  if  t/iere 
be  any  wicked  way  iu  me,  and  lead  me  in  the  way  ever- 
lasting,' before  we  go  hence  into  the  eternal  state! — Eu. 


SAVED     BY     GRACE 


OR, 

A    DISCOURSE    OF    THE    GRACE    OE    GOD: 

SIIOVVING — 

I.  WHAT  IT  IS  TO  BE  SAVED.       II.  WHAT  IT  IS  TO  BE  SAVED  BY   GKACE.       III.  WHO  THEY  ARE  THAT  AKE  SWED  BY  CRACK. 

IV.  HOW  IT  APPEARS  THAT  THEY   ARE  SAVED  BY  GRACE.      V.  WHAT  SHOULD  BE  THE  REASON  THAT  GOD 

SHOULD  CHOOSE  TO  SAVE  SINNERS  BY  GRACE  RATHER  THAN  BY  ANY  OTHER  MEANS. 


ADVEPJISEMENT  EY  THE  EDITOR. 


Tins  admirable  Treatise  upon  the  most  important 
of  all  subjects,  that  of  the  soul's  salvation,  was 
first  published  in  a  pocket  volume,  in  the  year 
1675.  This  has  become  very  rare,  but  it  is  in- 
serted in  every  edition  of  the  author's  collected 
works.  Our  copy  is  reprinted  from  the  first  edi- 
tion published  after  the  author's  decease,  in  a 
small  folio  volume  of  his  works,  1691.  Although 
it  is  somewhat  encumbered  with  subdivisions,  it 
is  plain,  practical,  and  written  in  Bunyan's  strong 
and  energetic  style;  calculated  to  excite  the  deepest 
attention,  and  to  fix  the  mind  upon  those  solemn 
realities  which  alone  can  unite  earth  with  heaven. 
How  extensive  is  the  meaning  of  that  little  sen- 
tence, '  Saved  by  Grace  ! '  It  includes  in  it  re- 
demption from  the  curse  of  sin,  which  oppresses 
the  poor  sinner  with  the  fears  of  everlasting  burn- 
ings ;  while  it  elevates  the  body,  soul,  and  spirit, 
to  an  eternal  and  an  exceeding  weight  of  glory — 
to  the  possession  of  infinite  treasures,  inconceivable, 
and  that  never  fade  away. 

Bunyan,  in  opening  and  deeply  investigating 
this  subject,  shows  his  master  hand  in  every  page. 
It  was  a  subject  which,  from  his  first  conviction 
of  sin,  while  playing  a  game  at  cat  on  a  Sunday, 
Iind  excited  his  feelings  to  an  intense  degree,  ab- 
sorbing all  the  powers  of  his  soul.  It  was  emin- 
ently to  him  the  one  thing  needful — the  sum  and 
substance  of  human  happiness.  lie  felt  that  it 
included  the  preservation  and  re-structure  of  the 
body — raised  from  filth  and  vileness — from  sick- 
ness, pain,  and  disease — from  death  and  the  grave 
— to  be  perfected  in  immortality  like  the  Saviour's 
glorious  body.  Tliat  included  in  this  salvation,  is 
the  death  of  death,  and  the  swallowing  up  of  the 
grave,  to  be  no  more  seen  for  ever.  The  soul  will 
be  perfect,  and,  re-united  with  the  body,  be  filled 
'  with  bliss  and  glory,  as  much  as  ever  it  can  hold;' 
all  jars  and  discord  between  soul  and  body  will  be 
finished,  and  the  perfect  man  be  clothed  with 
righteousness;  in  a  word,  be  like  Christ  and  with 


him.      All  this  is  the  work  of  grace,  performed  by 
the  ever-blessed  Trinity. 

In  displaying  the  feelings  and  experience  of  the 
inquiring,  alarmed,  quickened  sinner,  we  are  in- 
structed by  a  continual  illustration  of  the  Grace 
Abounding  to  the  Chief  of  Sinners.  He  manifests 
profound  knowledge  of  the  devices  of  Satan — the 
workings  of  unbelief — the  difficulties  thrown  by 
the  wicked  one  in  the  way  of  the  sinner,  to  prevent 
his  approach  to  Christ.  He  fastens  conviction  upon 
conviction — gives  blow  upon  blow  to  liuman  pride; 
proving  that  there  can  be  found  nothing  in  our 
fallen  nature  to  recommend  the  sinner  to  God — 
all  is  of  grace — from  the  foundation  to  the  top- 
stone  of  a  sinner's  salvation.  And  above  all,  he 
clearly  shows  that  salvation  by  grace  is  the  most 
sin-killing  doctrine  in  the  world,  as  well  as  the 
most  consoling  tidings  that  can  be  brought  to  a 
sin-sick  soul.  '  0,  when  a  God  of  grace  is  upon 
a  throne  of  grace,  and  a  poor  sinner  stands  by 
and  begs  for  grace,  and  that  in  the  name  of  a 
gracious  Christ,  in  and  by  the  help  of  the  Spirit 
of  grace,  can  it  be  otherwise  but  that  such  a  sin- 
ner must  obtain  mercy  and  grace  to  help  in  time 
of  need  ?     0,  then,  come  boldly  !'  p.  :i(;o. 

But  I  must  not  detain  the  reader  from  entering 
upon  this  solemn  subject ;  only  for  a  moment, 
while  I  quote  another  passage  conceived  in  all  the 
ardour  of  Bunyan's  feelings : — '  0  Son  of  God  I 
grace  was  in  all  thy  tears — grace  came  out  where 
the  whip  smote  thee,  where  the  thorns  pricked 
thee,  where  the  nails  and  spear  pierced  thee  ! 
0  blessed  Son  of  God  !  Here  is  grace  indeed  ! 
Unsearchable  riches  of  grace  I  G>-ace  to  make 
angels  wonder,  grace  to  make  sinners  happy, 
grace  to  astonish  devils  !  And  what  will  become 
of  them  that  trample  under  foot  this  Son  of  God  ?' 

Reader,  may  this  search iiig,  comforting,  reviving 
subject  be  blessed  to  our  well-grounded  consola- 
tion ! 

Geo.  Offok. 


336 


SAVED   BY   GRACE. 


TO    THE   EEADEE. 


CouuTEOUS  Reader, 

In  this  little  book  thou  art  presented  with  a  ills- 
course  of  the  GUACE  of  God,  and  of  salvation  by 
that  grace.  In  which  discourse,  thou  shalt  find 
liow  each  Person  in  the  Godhead  doth  his  part  in 
the  salvation  of  the  sinner.  I.  The  Father  put- 
toth  forth  his  grace,  thus.  II.  The  Son  putteth 
forth  his  grace,  thus.  III.  And  the  Spirit  put- 
teth forth  his  grace,  thus.  Which  things  thou 
shalt  find  here  particularly  handled. 

Thou  shalt  also  find,  in  this  small  treatise,  the 
vay  of  God  with  the  sinner,  as  to  his  conver- 


sation,* and  the  way  of  the  sinner  with  God  in 
the  same ;  Avhere[in]  the  grace  of  God,  and  the 
wickedness  of  the  sinner,  do  greatly  show  them- 
selves. 

If  thou  findest  me  short  in  things,  impute  that 
[to]  my  love  to  brevity.  If  thou  findest  me  be- 
sides the  truth  in  aught,  impute  that  to  mine 
infirmity.  But  if  thou  findest  anytbing  here  that 
serveth  to  thy  furtherance  and  joy  of  faith,  impute 
that  to  the  mercy  of  God  bestowed  on  thee  and 
me. 

Thine  to  serve  thee  with  that  little  I  have, 

J.  B. 


SATED    BY    GP.ACE. 


•by  grace  ye  are  saved.' — Em.  II.  5. 

In  the  first  chapter,  from  the  fourth  to  the 
twelfth  verse,  the  apostle  is  treating  of  the  doctrine 
of  election,  both  with  respect  to  the  act  itself, 
the  end,  and  means  conducing  thereto.  Tlie  act, 
he  tells  us,  was  God's  free  choice  of  some.  ver.  i, 
5, 11.  TJie  end  was  God's  glory  in  their  salvation. 
Tcr.  6,  u.  Tlie  means  conducing  to  that  end  was 
Jesus  Christ  himself — '  In  whom  we  have  redemp- 
tion through  his  blood,  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace.'  ver.  7.  This 
done,  he  treateth  of  the  subjection  of  the  Ephe- 
sians  to  the  faith,  as  it  was  iield  forth  to  them  in 
the  Word  of  the  truth  of  the  gospel,  as  also  of 
their  being  sealed  by  the  Holy  Spirit  of  God  unto 
the  day  of  redemption,  ver.  i2-u. 

Moreover,  he  tclleth  them  how  he  gave  tb.anks 
to  God  for  them,  making  mention  of  them  in  his 
]>rayers,  even  that  he  would  make  them  see  '  what 
is  the  hope  of  his  calling,  and  what  the  riches  of 
the  glory  of  his  inheritance  in  the  saints,  and  what 
is  the  exceeding  greatness  of  his  power  to  us- 
wnrd  who  believe,  according  to  the  working  of  his 
mighty  power,  which  he  wrought  in  Christ,  when 
he  raised  him  from  the  dead,'  k.c.  ver.  15-20. 

And  lest  the  Ephesians,  at  the  hearing  of  these 
their  so  many  privileges,  should  forget  how  little 
they  deserved  tlicra,  he  tells  them  that  in  time  past 
they  were  dead  in  trespasses  and  sins,  and  that 
then  they  walkL-d  in  them  '  according  to  the  course 
of  this  world,  according  to  the  prince  of  the  power 
of  the  air,  the  spirit  that  now  worketh  in  the  chil- 
dren of  disobedience.'  Eph.  ii.  2,  3. 

Having  thus  called  them  back  to  the  remem- 
brance of  thenjselvea — to  wit,  what  they  were  in 


their  state  of  unrcgeneracy,  he  proceedeth  to  show 
them  that  their  first  quickening  was  by  the  resur- 
rection of  Christ  their  Head,  in  whom  they  before 
were  chosen,  and  that  by  him  they  were  already 
set  down  in  heavenly  places,  ver.  5,  6 ;  inserting,  by 
the  way,  the  true  cause  of  all  this  blessedness, 
with  whet  else  should  be  by  us  enjoyed  in  another 
world;  and  that  is,  the  love  and  grace  of  God: 
'  But  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  even  when  we  were  dead 
in  sins,  hath  quickened  us  together  with  Christ 
(by  grace  ye  are  saved).'  These  last  words  seem 
to  be  the  apostle's  conclusion  rightly  drawn  from  ^ 
the  premises;  as  who  should  say,  If  you  Ephesians 
were  indeed  dead  in  trespasses  and  sins  ;  if  indeed 
you  were  by  nature  the  children  of  wrath,  even  as 
others,  then  you  deserve  no  more  than  others. t 
Again,  if  God  hath  chosen  you,  if  God  hath  justi- 
fied and  saved  you  by  his  Christ,  and  left  othei's  as 
good  as  you  by  nature  to  perish  in  their  sins,  then 
the  true  cause  of  this  your  blessed  condition  is,  the 
free  grace  of  God.  But  just  thus  it  is,  therefore 
by  grace  ye  are  saved ;  therefore  all  the  good  which 
you  enjoy  more  than  others,  it  is  of  mere  goodwill. 

'  BY  GRACE  YE  ARE  SAVED.' 

Tlie  method  that  I  shall  choose  to  discourse 
upon  these  words  shall  he  this — I  will  propound 
certain  questions  upon  the  words,  and  direct  par- 


*  General  course  of  manners,  behaviour,  deiiortmcnt,  espe- 
cially as  it  rejrards  morals  (see  Phil.  i.  27;  1  Pft.  i.  15). 

t  Iheii-  conduct  proved  to  the  living  that  they  were  dead, 
they  themselves  having  no  leeliug  or  sense  of  spiritual  life ; 
but,  when  quickened,  their  penitence  and  good  works  were 
brought  into  existence  by  Divine  power;  they  feel  the  joys  of 
salvation,  but  feel  also  their  total  unworthiuess  of  this  nevv- 
creatiug  power,  and  sing,  'O  to  grace  how  great  a  debtor!'—  Eu 


SAVED   BY   GRACE. 


337 


ticular  answers  to  tliem  ;  in  wliieli  answers  I  hope 
I  shall  answer  also,  somewhat  at  least,  the  expecta- 
tion of  the  godly  and  conscientious  reader,  and  so 
shall  draw  towards  a  conclusion. 
The  questions  are — 

I.  ]l7iat  is  it  to  be  saved  ? 

II.  What  is  it  to  be  saved  by  grace  ? 

III.  Who  are  they  that  are  saved  by  grace  ? 

IV.  Moid  it  ajypcars  thai  they  (hat  are  saved,  are 
caved  by  grace  ? 

V.  What  might  be  the  reasons  vhich  prevailed 
toith  God  to  save  vs  by  grace,  rather  tmn  by  any 
oUier  means  ? 

Now  the  reason  why  I  propound  these  five 
questions  upon  the  words,  it  is,  because  the 
words  themselves  admit  them ;  the  first  three  are 
grounded  upon  the  several  phrases  in  the  text, 
and  the  two  last  are  to  make  way  for  demonstra- 
tion of  the  whole. 

Quest.  I. — What  is  it  to  be  saved  ? 

This  question  supposeth  that  there  is  such  n 
tiling  as  danmatlon  due  to  man  for  sin  ;  for  to 
save  supposeth  the  person  to  be  saved  to  be  at 
present  in  a  sad  condition ;  saving,  to  him  that  is 
not  lost,  signifies  nothing-,  neitlier  is  it  anything 
in  itself.  'To  save,  to  redeem,  to  deliver,'  are  in 
the  general  terms  equivalent,  and  they  do  all  of 
them  suppose  us  to  be  in  a  state  of  thraldom  and 
misery;  therefore  this  word  'saved,'  in  the  sense 
tliat  the  apostle  here  doth  use  It,  is  a  woi'd  of  great 
worth,  forasmuch  as  the  miseries  from  which  we 
are  saved  is  the  misery  of  all  most  dreadful. 

The  miseries  from  which  tliey  that  shall  be 
saved  shall  by  their  salvation  be  delivered,  are 
dreadful;  they  are  no  less  than  sin,  the  curse  of 
God,  and  flames  of  hell  for  ever.  What  more 
abominable  than  sin  ?  What  more  insupportable 
than  the  dreadful  wrath  of  an  angry  God  ?  And 
what  more  fearful  than  the  bottomless  pit  of  hell  ? 
I  say,  what  more  fearful  than  to  be  tormented 
there  for  ever  with  the  devil  and  his  angels  ?  Now, 
to  '  save,'  according  to  my  text,  is  to  deliver  the 
sinner  from  these,  with  all  things  else  that  attend 
them.  And  although  sinners  may  think  that  it  is 
no  hard  matter  to  answer  this  question,  yet  I  must 
tell  you  there  is  no  man,  that  can  feelingly  know 
what  it  is  to  be  saved,  that  knoweth  not  experi- 
mentally something  of  the  dread  of  these  three 
things,  as  is  evident,  because  all  others  do  even  by 
their  practice  coimt  it  a  thing  of  no  great  concern, 
when  yet  it  is  of  all  other  of  the  highest  concern 
among  men;  'For  what  is  a  man  profited  if  he 
sliall  gain  the  whole  world,  and  lose  his  own  soul?' 
Mat.  x^-i.  26. 

But,  1  say,  if  this  word  'saved'  concludeth  our 
deliverance  from  sin,  how  can  he  tell  what  it  is  to 
be  saved  that  hath  not  in  his  conscience  groaned  i 

VOL.   I. 


under  the  burden  of  sin  ?  yea,  it  is  impossible  else 
that  he  should  ever  cry  out  with  all  Ids  heart, 
'  Men  ami  brethren,  what  shall  we  do  ?' — that  is, 
do  to  be  saved.  Ac.  ii.  37.  The  man  that  hath  no 
sores  or  aches  cannot  know  the  virtue  of  the  salve; 
1  mean,  not  know  it  from  his  own  experience,  and 
therefore  cannot  prize,  nor  have  that  esteem  of  it, 
as  he  that  hath  received  cure  thereby.  Clap  a 
plaster  to  a  well  place,  and  that  maketh  not  its 
virtue  to  appear;  neither  can  he  to  whose  flesh  it 
is  so  applied,  by  that  application  understand  it.s 
worth.  Sinners,  you,  1  mean,  that  are  not  wounded 
with  guilt,  and  oppressed  with  the  burden  of  sin, 
you  cannot — 1  will  say  it  again — you  cannot  know, 
in  this  senseless  condition  of  yours,  what  it  is  to 
be  saved. 

Again  ;  tins  word  '  saved,'  as  I  said,  concludeth 
deliverance  from  the  wrath  of  God.  How,  then, 
can  he  tell  what  it  is  to  be  saved  that  hath  not  felt 
the  burden  of  the  wrath  of  God  ?  He — he  that  is 
astonished  with,  and  that  trembleth  at,  the  wrath 
of  God — he  knows  best  what  it  is  to  be  saved. 

Ac.  xvi.  29. 

Further,  this  word  'saved,'  it  concludeth  deli- 
verance from  death  and  hell.  How,  then,  can  ho 
tell  what  it  is  to  be  saved  that  never  was  sensible 
of  the  soi'rows  of  the  one,  nor  distressed  \vith  the 
pains  of  the  other?  The  Psalmist  says,  '  The  sor- 
rows of  death  compassed  me,  and  the  pains  of  hell 
gat  hold  upon  me :  I  found  trouble  and  sorrow. 
Then  called  I  upon  the  name  of  the  Lord  ' — (mark, 
then),  '  then  called  I  upon  the  name  of  the  Lord; 

0  Lord,  I  beseech  thee,  deliver  my  soul,' — tlien, 
in  my  distress.  When  he  knew  what  it  was  to  be 
saved,  then  he  called,  because,  I  say,  then  he 
knew  what  it  was  to  be  saved,  rs.  xviu.  4,  s;  cwi.  3, 4. 

1  say,  this  is  the  man,  and  this  only,  that  knows 
what  it  Is  to  be  saved.  And  this  is  evident,  as  is 
manifest  by  the  little  regard  that  the  rest  have  to 
saving,  or  the  little  dread  they  have  of  danmatlon. 
Where  is  he  that  seeks  and  groans  for  salvation? 
I  say,  where  is  he  that  hath  taken  his  fliglit  fur 
salvation,  because  of  the  dread  of  the  wrath  to 
come?  '  0  generation  of  vipers,  who  hath  warned 
you  to  flee  from  the  wrath  to  come?'  Mat.  Ui.  7. 
Alas!  do  not  the  most  set  light  by  salvation? — 
as  for  sin,  how  do  they  love  it,  embrace  it,  please 
themselves  with  it,  hide  it  still  within  their  mouth, 
and  keep  it  close  under  their  tongue.  Besides, 
for  the  wrath  of  God,  they  feel  it  not,  they  fly  not 
from  it ;  and  for  hell,  it  is  become  a  doubt  to  many 
if  there  be  any,  and  a  mock  to  tho.5e  whose  doubt 
Is  resolved  by  atheism. 

But  to  come  to  the  question — W fiat  is  it  to  be 
saved?  To  be  saved  may  either  respect  salvation 
in  the  whole  of  it,  or  salvation  in  the  parts  of  it, 
or  both.  I  think  this  text  respecteth  both — to 
wit,  salvation  completing,  and  salvation  completed; 
fjr  '  to  save '  is  a  work  of  many  steps;  or,  to  be 
2  u 


338 


SAVED   BY   GRACE. 


as  j.lairi  as  possible,  '  to  save  '  is  a  work  that  hatli 
its  be"-inning  before  the  world  began,  and  sliall 
not  be  completed  before  it  is  ended. 

Fird,  then,  we  may  be  said  to  be  saved  in  the 
purj.ose  of  God  before  the  world  began.  The 
apostle  saith  that '  he  saved  us,  and  called  «s  with 
an  holy  calling,  not  according  to  our  works,  but 
according  to  his  own  purpose  and  grace,  which 
was  given  us  in  Christ  Jesus  before  the  world  be- 
gan.' 2Ti.  i.  9.  This  is  the  beginning  of  salvation, 
and  according  to  this  beginning  all  things  concur 
and  full  out  in  conclusion — '  He  hath  saved  us 
according  to  his  eternal  purpose,  which  he  purposed 
in  Christ  Jesus.'  God  in  thus  saving  may  be  said 
to  save  us  by  determining  to  make  those  means 
eifectual  for  the  blessed  completing  of  our  salva- 
tion ;  and  hence  we  are  said  '  to  be  chosen  in 
Christ  to  salvation.'  And  again,  that  he  hath  in 
that  choice  given  us  that  grace  that  shall  complete 
our  salvation.  Yea,  the  text  is  very  full,  '  He 
hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  pfoces  in  Christ,  according  as  he  hath 
chosen  us  in  him  before  the  foundation  of  the 
world.'  Ep.  i.  3,  i. 

Second.  As  we  may  be  said  to  be  saved  in  the 
purpose  of  God  before  the  foundation  of  the  world, 
so  we  may  be  said  to  be  saved  before  we  are  con- 
verted, or  called  to  Christ.  And  hence  '  saved  ' 
is  put  before  'called;'  *  he  hath  saved  us,  and 
called  us  ;'  he  saith  not,  he  hath  called  us,  and 
saved  us ;  but  he  puts  saving  before  calling.  2  Ti.  i.  9. 
So  again,  we  are  said  to  be  '  preserved  in  Christ 
and  called;'  he  saith  not,  called  and  preserved. 
JuJc  1.  And  therefore  God  saith  again,  *  I  will 
pardon  them  whom  I  reserve  ' — that  is,  as  Paul 
expounds  it,  those  whom  I  have  'elected  and  kept,' 
and  this  part  of  salvation  is  accomplished  through 
the  forbearance  of  God.  Je.  l.  20.  Ro.  xi.  4,  5.  God 
beareth  with  his  own  elect,  for  Christ's  sake,  all 
the  time  of  their  unregeneracy,  until  the  time 
conaes  which  he  hath  appointed  for  their  conver- 
sion. The  sins  that  we  stood  guilty  of  before 
conversion,  had  the  judgment  due  to  them  been 
executed  upon  us,  we  had  not  now  been  in  the 
world  to  partake  of  a  heavenly  calling.  But  the 
judgment  due  to  them  hath  been  by  the  patience 
of  God  prevented,  and  we  saved  all  the  time  of  our 
ungodly  and  unconverted  state,  from  that  death, 
and  those  many  hells,  that  for  our  sins  we  deserved 
at  the  hands  of  God. 

And  here  lies  the  reason  that  long  life  is  granted 
to  the  elect  before  conversion,  and  that  all  the  sins 
they  commit  and  all  the  judgments  they  deserve, 
cannot  drive  them  out  of  tlie  world  before  conver- 
sion. Manassch,  you  know,  was  a  great  sinner, 
and  for  the  trespass  which  he  committed  he  was 
driven  from  his  own  land,  and  carried  to  Babylon; 
but  kill  him  they  could  not,  though  liis  sins  had 
deserved  death  ten  thousand  times.     But  what  was 


the  reason?  Why,  he  was  not  yet  called;  God 
had  chosen  him  in  Christ,  and  laid  up  in  him  a 
stock  of  grace,  which  must  be  given  to  Manasseh 
before  he  dies ;  therefore  ]\Ianasseh  must  be  con- 
vinced, converted,  and  saved.  That  legion  of 
devils  that  was  in  the  possessed,  with  all  the  sins 
which  he  had  committed  in  the  time  of  his  unre- 
generacy, could  not  take  away  his  life  before  his 
conversion.  Mar.  v.  How  many  times  w^as  that  poor 
creature,  as  we  may  easily  conjecture,  assaulted 
for  his  life  by  the  devils  that  were  in  him,  yet 
could  they  not  kill  him,  yea,  though  his  dwelling 
was  near  the  sea-side,  and  the  devils  had  power  to 
diive  him  too,  yet  could  they  not  drive  him  further 
than  the  mountains  that  were  by  the  sea-side;  yea, 
they  could  help  him  often  to  break  his  chains  and 
fetters,  and  could  also  make  him  as  mad  as  a  bed- 
lam,* they  could  also  prevail  with  him  to  separate 
from  men,  and  cut  himself  with  stones,  but  kill 
him  they  could  not,  drown  him  they  could  not ;  he 
was  saved  to  be  called ;  he  was,  notwithstanding 
all  this,  preserved  in  Christ,  and  called.  As  it  is 
said  of  the  young  lad  in  the  gospel,  he  was  by  the 
devil  cast  oft  into  the  fire,  and  oft  into  the  water, 
to  destroy  him,  but  it  could  not  be  ;  even  so  hath 
he  served  others,  but  they  must  be  '  saved  to  be 
called.'  Mar.  is.  i'2.  How  many  deaths  have  some 
been  delivered  from  and  saved  out  of  before  con- 
version! Some  have  fallen  into  rivers,  some  into 
wells,  some  into  the  sea,  some  into  the  hands  of 
men;  yea,  they  have  been  justly  arraigned  and 
condemned,  as  the  thief  upon  the  cross,  but  must 
not  die  before  they  have  been  converted.  They 
were  preserved  in  Christ,  and  called. 

Called  Christian,  how  many  times  have  thy  sins 
laid  thee  upon  a  sick-bed,  and,  to  thine  and  others' 
thinking,  at  the  very  mouth  of  the  grave?  yet  God 
said  concerning  thee.  Let  him  live,  for  he  is  not  yet 
converted.  Behold,  therefore,  that  the  elect  are 
saved  before  they  are  called.!     '  God,  who  is  rich 


*  The  hospital  of  St.  Mary  Bethlein,  vulgarly  called  '  Bed- 
lam,' bestowed,  in  1545,  upon  the  citizens  of  Loudon,  who  ap- 
propriated it  to  the  receptiou  of  lunatics.  It  bemsj;  the  only 
public  hospital  for  that  class  of  the  afflicted  iu  Euglaud,  it 
gave  the  uame  of  '  bedlam '  to  :dl  whose  conduct  could  only  be 
accounted  for  on  the  score  of  madness. — Ed. 

t  The  person  who  writes  this,  was  a  siny;ular  instance  of  the 
truth  of  our  author's  remark ;  having  been  twice  providentially 
prcsei-ved  from  drowning,  and  once  from  the  fatal  elfects  of  a 
violent  fever,  before  effected  saving  grace  had  reached  liis  soul. 
The  same  rich  and  abundant  mercy  follows  all  the  elect, 
quickens  them  when  dead,  saves  them  when  lost,  and  restores 
them  when  ruined.  God  hath  chosen  us  unto  salvation,  aud 
enables  us  to  live  holily  on  earth,  in  order  to  a  life  of  happiness 
in  heaven.  The  lather's  good  will  and  pleasure  is  the  only 
fountain  from  whence  the  salvation  of  believers  flows;  and 
such  as  are  given  to  Christ  by  the  Father  he  considers  as 
his  charge,  and  stands  engaged  lor  their  preservation ;  and  the 
death  of  Christ  for  sinners,  is  an  evident  demonstration  of  the 
love  of  God  tlie  bather,  and  the  Lord  Jesns  Christ,  towards 
them  ;  this  love  nianirestcd  in  time  was  in  and  upon  the  heart 
of  God  before  the  world  began. — Majson.  What  a  midtitude 
of  unseeti  dangers,  both  spirituid  and  temporal,  the  Christian 
escapes  before  he  is  called  1 — En. 


SAVED   BY   GRACE. 


339 


in  mere}',  for  liis  great  love  wlicrewitli  lie  loved  us, 
even  when  we  were  dead  in  sins,'  hath  preserved 
us  in  Christ,  and  called  us,  Ep.  ii.  4,  5. 

Now  this  '  saving  '  of  us  arises  from  six  causes. 

1.  God  hath  chosen  us  unto  salvation,  and  there- 
fore will  not  frustrate  his  own  purposes.   1  Th.  v.  9. 

2.  God  hath  given  us  to  Christ ;  and  his  gift,  as 
well  as  his  calling,  is  without  repentance.  Ro.  xi.  is. 
On.  vi.  37.  3.  Christ  hath  purchased  us  with  his 
hlood.  Ro.  V.  8,  9.  4.  They  are,  bj  God,  counted  in 
Christ  before  they  are  converted.  Ep.i.3,4.  5.  They 
are  ordained  before  conversion  to  eternal  life;  yea, 
to  be  called,  to  be  justified,  to  be  glorified,  and 
therefore  all  this  must  come  upon  them.  Ro.  viii.  29, 30. 
G.  For  all  this,  he  hath  also  appointed  them  their 
portion  and  measure  of  grace,  and  that  before  the 
world  began  ;  therefore,  that  they  may  partake  of 
all  these  privileges,  they  are  saved  and  called, 
preserved  in  Christ,  and  called. 

Third.  To  he  saved  is  to  be  brought  to,  and 
helped  to  lay  hold  on,  Jesus  Christ  by  faith.  And 
this  is  called  saving  by  grace  through  faith.  'For 
by  grace  are  ye  saved  through  faith  ;  and  that  not 
of  yourselves,  it  is  the  gift  of  God.'  Ep.  u.  s. 

1.  They  must  be  brought  unto  Christ,  yea, 
drawn  unto  him  ;  for  '  no  man,'  saith  Christ,  '  can 
come  to  me,  except  the  Father  which  hath  sent 
me  draw  him,'  Jn.  vi.  a.  Men,  even  the  elect,  have 
too  many  infirmities  to  come  to  Christ  without 
help  from  heaven  ;  inviting  will  not  do.  'ylsthey 
called  them,  so  they  went  from  them,'  therefure 
he  '  drew  them  with  cords,'  iio.  .\i.  •-•,  t. 

2.  As  they  must  be  brought  to,  so  they  must 
be  helped  to  lay  hold  on  Christ  by  faith ;  for  as 
coming  to  Christ,  so  faith,  is  not  in  our  own  power ; 
therefore  we  are  said  to  be  raised  up  with  him 
*  through  the  faith  of  the  operation  of  God.'  And 
again,  we  are  said  to  believe,  '  according  to  the 
working  of  his  mighty  power,  which  he  wrought 
in  Christ,  when  he  raised  him  from  the  dead.' 
Col.  ii.  12.  Ep.  i.  19,  20.  Now  we  are  said  to  be  saved 
by  faith,  because  by  faith  we  lay  hold  of,  venture 
upon,  and  put  on  Jesus  Christ  for  life.  For  life, 
I  say,  because  God  having  made  him  the  Saviour, 
hath  given  him  life  to  communicate  to  sinners,  and 
the  life  that  he  communicates  to  them  is  the  merit 
of  his  flesh  and  blood,  which  whoso  eateth  and 
drinketh  by  faith,  hath  eternal  life,  because  that 
flesh  and  blood  hath  merit  in  it  sufficient  to  obtain 
the  favour  of  God,  Yea,  it  hath  done  so  [since] 
that  day  it  Avas  oticred  tlirough  the  eternal  JSpirit  a 
sacrifice  of  a  sweet-smelling  savour  to  him  ;  where- 
fore God  imputeth  the  righteousness  of  Christ  to 
jiim  that  believeth  in  him,  by  which  righteousness 
he  is  personally  justified,  and  saved  from  that 
just  judgment  of  the  law  that  was  du3  unto  him. 

On.  V.  26  ;    vL  53-58.   Ep.  iv.  32  ;   v.  2.    Ro.  iv.  23—25. 

'  Saved  by  faith,'  For  although  salvation  be- 
ginneth  in  Gud's  purpose,  and  comes  to  us  through 


Christ's  righteousness,  yet  is  not  faith  exempted 
from  having  a  hand  in  saving  of  us.  Not  that  it 
meriteth  aught,  but  is  given  by  God  to  those 
which  he  saveth,  that  thereby  they  may  embrace 
and  put  on  that  Christ  by  whose  righteousness 
they  must  be  saved.  Wherefore  this  faith  is  that 
wliich  here  distinguisheth  them  that  shall  be  saved 
from  them  that  shall  be  damned.  Hence  it  is 
said,  'He  that  believeth  not,  shall  be  damned;' 
and  hence  again  it  is  that  the  believers  are  called 
'  the  children,  the  heirs,  and  tlie  blessed  with  faith- 
ful Abraham;'  that  the  promise  by  faith  in  Jesus 
Christ  might  be  given  to  them  that  believe,   Ca.  i;i. 

C-9,  26.    Ro.  iv.  13,  14. 

And  here  let  Christians  warily  distinguish  be- 
twixt the  meritorious  and  the  instrumental  cause 
of  their  justification,  Christ,  with  what  he  hatli 
done  and  sufl!"ered,  is  the  meritorious  cause  of  our 
justification  ;  therefore  he  is  said  to  be  made  to  us 
of  God,  'wisdom  and  righteousness;'  and  we  are 
said  to  be  'justified  by  his  blood,  and  saved  from 
wrath  tlirough  him,'  for  it  was  his  life  and  blood 
that  were  the  price  of  our  i*edemption.  i  Co.  i.  so. 
Ro.  V.  9,  10.  '  Redeemed,'  says  Peter,  '  not  with 
corruptible  things,  as  silver  and  gold,'  alluding  to 
the  redemption  of  money  under  the  law,  '  but  with 
the  precious  blood  of  Ciirist,'  Thou  art,  therefore, 
as  I  have  said,  to  make  Christ  Jesus  the  object  of 
thy  faith  for  justification  ;  for  by  his  righteousness 
thy  sins  must  be  covered  from  the  sight  of  the 
justice  of  the  law,  'Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved.'  *  For  he  shall 
save  his  people  from  their  sins.*  Ac.  x\i  3i.  Mat  i.  21. 

Fourth.  To  be  saved  is  to  be  preserved  in  the 
faith  to  the  end,  '  He  that  shall  endure  unto  the 
end,  the  same  shall  be  saved.'  Mat.  x-dv.  13.  Not 
that  perseverance  is  an  accident  in  Christianity,  or 
a  thing  performed  by  human  industry ;  they  that 
are  saved  '  are  kept  by  the  power  of  God,  through 
faith  unto  salvation, '  1  re.  i.  3-6. 

But  perseverance  is  absolutely  necessary  to  the 
complete  saving  of  the  soul,  because  he  that  falleth 
short  of  the  state  that  they  that  are  saved  are  pos- 
sessed of,  as  saved,  cannot  arrive  to  that  saved  state, 
lie  that  goeth  to  sea  with  a  purpose  to  arrive  at 
Spain,  cannot  arrive  there  if  he  be  drowned  by  the 
way ;  wherefore  perseverance  is  absolutely  neces- 
sary to  the  saving  of  the  soul,  and  therefore  it  is  in- 
cluded iu  the  complete  saving  of  us — 'Israel  shall 
be  saved  in  the  Lord  with  an  everlasting  salvation : 
ye  shall  not  be  ashamed  nor  confounded  world  with- 
out end,'  Is.  .\iv.  17.  Perseverance  is  here  made  abso- 
lutely necessary  to  the  complete  saving  of  the  soul. 

But,  as  I  said,  this  part  of  salvation  dcpeiidoth 
not  ui)on  human  power,  but  upon  him  that  hath 
begun  a  good  work  in  us,  rh.  i.  6.  This  part,  there- 
fore, of  our  salvation  is  great,  and  calleth  for  no  less 
tiian  the  power  of  God  for  our  help  to  perform  it,  as 
will  be  easily  granted  by  all  those  that  consider — 


340 


SAVED   BY   GRACE. 


].  That  all  the  pov,-er  and  policy,  malice  and 
rage,  of  tiie  devils  and  hell  itself  are  against  us. 
Any  man  that  understandeth  this  will  conclude  that 
to  be  saved  is  no  small  thing.  The  devil  is  called 
a  "-od,  a  prince,  a  lion,  a  roaring  lion  ;  it  is  said 
that  he  hath  death  and  the  power  of  it,  «tc.  But 
what  can  a  poor  creature,  whose  habitation  is  in 
flesh,  do  against  a  god,  a  prince,  a  roaring  lion, 
and  the  power  of  death  itself  ?  Our  perseverance, 
therefore,  licth  in  the  power  of  God  ;  'the  gates  of 
hell  shall  not  prevail  against  it.' 

2.  All  the  world  is  against  him  that  shall  he 
saved.  But  what  is  one  poor  creature  to  all  the 
world,  especially  if  you  consider  that  with  the  world 
is  terror,  fear,  power,  majesty,  laws,  jails,  gibbets, 
hangings,  burnings,  drownings,  starvings,  banish- 
ments, and  a  thousand  kinds  of  deaths?  i  Jn.  v.  4, 5. 

Jn.  xvi.  33. 

3.  Add  to  this,  that  all  the  corruptions  that 
dwell  in  our  flesh  are  against  us,  and  that  not  only 
in  their  nature  and  being,  but  they  lust  against  us, 
and  war  against  us,  to  '  bring  us  into  captivity  to 
the  law  of  sin  and  death.'  Ga.  v.  n.  1  re.  ii.  11.  Ro.  vii.  23. 

4.  All  the  delusions  in  the  world  are  against 
them  that  shall  be  saved,  many  of  which  are  so 
cunningly  woven,  so  plausibly  handled,  so  rarely* 
polit^hed  with  Scripture  and  reason,  that  it  is  ten 
thousand  wonders  that  the  elect  are  not  swallowed 
up  with  them ;  and  swallowed  up  they  would  be, 
were  thej'  not  elect,  and  was  not  God  himself  en- 
gaged, either  by  power  to  keep  them  from  falling, 
or  by  grace  to  pardon  if  they  fall,  and  to  lift  them 

UJ)  again.    Mat.  .vxiv.  m.    Ep.  iv.  14.    Ro.  iii.  12. 

5.  Every  fall  of  the  saved  is  against  the  salva- 
tion of  his  soul;  but  a  Christian  once  fallen  riseth 
not  but  as  helped  by  Omnipotent  power — '  0  Israel, 
thou  hast  fallen  by  thine  iniquity,'  'but  in  me  is 
thy  help,'  says  God.  lio.  xiii.  y;  xiv.  i.   Ps.  xxx\n.  2.^. 

Christians,  were  you  awake,  here  would  be  mat- 
ter of  wonder  to  you,  to  see  a  man  assaulted  with 
all  the  power  of  hell,  and  yet  to  come  off  a  con- 
queror! Is  it  not  a  wonder  to  see  a  poor  creature, 
who  in  himself  is  weaker  than  the  moth,  to  stand 
against  and  overcome  all  devils,  all  the  world,  all 
his  lusts  and  corruptions?  Job  iv.  i9.  Or  if  he  fall, 
is  it  not  a  wonder  to  see  him,  when  devils  and  guilt 
arc  upon  him,  to  rise  again,  stand  upon  his  feet 
again,  walk  with  God  again,  and  persevere  after  all 
this  in  the  faith  and  holiness  of  the  gospel  ?  lie 
that  knows  himstlf,  wonders;  he  that  knows  temp- 
tation, wonders  ;  he  that  knows  what  fulls  and  guilt 
mean,  wonders;  indeed,  perseverance  is  a  wonder- 
ful thing,  and  is  managed  by  the  power  of  God  ;  for 
he  only  '  is  able  to  keep  you  from  falling,  and  to 
present  you  faultless  before  the  presence  of  his 
glory  with  exceeding  joy.'  Ju(ie24.  Those  of  the 
children  of  Israel  that  went  from  Egypt,  and  en- 


'  Rarely,'  finely,  nicely. 


tered  the  land  of  Canaan,  how  came  they  thither? 
Why,  the  text  says,  that  '  as  an  eagle  spreadeth 
abroad  her  wings,  so  the  Lord  alone  did  lead  them.' 
And  again,  '  he  bore  them,  and  carried  them  all 
the  days  of  old.'  De.  i.xxii.  ii,  12.  is.  ixiu.  9.  David  also 
tells  us  that  mercy  and  goodness  should  follow 
him  all  the  days  of  his  life,  and  so  he  should  dwell 
in  the  house  of  the  Lord  for  ever.   Ps.  xxm.  6. 

Fifth,  To  be  saved  calls  for  more  than  all  this ; 
he  that  is  saved,  must,  when  this  world  cau  hold 
him  no  longer,  have  a  safe-conduct  to  heaven,  for 
that  is  the  place  where  they  that  are  saved  must  to 
the  full  enjoy  their  salvation.  This  heaven  is  called 
'the  end  of  our  faith,'  because  it  is  that  which  faith 
looks  at ;  as  Peter  says,  'Receiving  the  end  of  your 
faith,  even  the  salvation  of  your  souls.'  And  again, 
'  But  we  are  not  of  them  who  draw  back  unto  per- 
dition ;  but  of  them  that  believe  to  the  saving  of 
the  soul.'  1  Pe.  i.  9.  He.  x.  39.  For,  as  I  said,  heaven 
is  the  place  for  the  saved  to  enjoy  their  salvation 
in,  with  that  perfect  gladness  that  is  not  attainable 
here.  Here  we  are  saved  by  faith  and  hope  of 
glory ;  but  there,  we  that  are  saved  shall  enjoy 
the  end  of  our  faith  and  hope,  even  the  salvation 
of  our  souls.  There  is  'Mount  Zion,  the  heavenly 
Jerusalem,  the  general  assembly  and  church  of 
the  firstborn;'  there  is  the  •innumerable  company 
of  angels,  and  the  spirits  of  just  men  made  per- 
fect;' there  is  'God  the  judge  of  all,  and  Jesus 
the  Mediator  of  the  new  covenant ; '  there  shall  our 
soul  have  as  much  of  heaven  as  it  is  capable  of 
enjoying,  and  that  without  intermission ;  where- 
fore, when  we  come  there  we  shall  be  saved  indeed  ! 
But  now  for  a  poor  creature  to  be  brought  hither, 
this  is  the  life  of  the  point.  But  how  shall  I  come 
hither?  there  are  heights  and  depths  to  hinder. 

Ro.  viii.  38,  39. 

Suppose  the  poor  Christian  is  now  upon  a  sick- 
bed, beset  with  a  thousand  fears,  and  ten  thousand 
at  the  end  of  that ;  sick-bed  fears !  and  they  are 
sometimes  dreadful  ones ;  fears  that  are  begotten 
by  the  review  of  the  sin,  perhaps,  of  forty  years' 
profession  ;  fears  that  are  begotten  by  dreadful  and 
fearful  suggestions  of  the  devil,  the  sight  of  death, 
and  the  grave,  and  it  may  be  of  hell  itself;  fear.s 
that  are  begotten  by  the  withdrawing  and  silence  of 
God  and  Christ,  and  by,  it  may  be,  the  appearance 
of  the  devil  himself;  some  of  these  made  David  cry, 
'  0  spare  me '  a  little,  '  that  I  may  recover  strength 
before  I  go  hence,  and  be  no  more.'  Ps.  xxxix.  is. 
'The  sorrows  of  death,'  said  he,  'compassed  me, 
and  the  pains  of  hell  gat  hold  upon  me ;  I  found 
trouble  and  sorrow.'  Ps.  cxvi.  3.  These  things,  in 
another  place,  he  calls  the  bands  that  the  godly 
have  in  their  death,  and  the  plagues  that  others 
are  not  aware  of.  '  They  are  not  in  trouble  as  otJier 
men;  neither  are  they  plagued  like  otlier  men.' 
Ps.  Lxxiii.  9.  But  now,  out  of  all  these,  the  Lord 
will  save  his  people;   not  one  sin,  nor  fear,  nor 


SXYEB   BY   GRACE. 


311 


devil  shall  hinder;  nor  tlie  p-ave  nor  licU  disap- 
point thee.  But  how  must  this  be  ?  Why,  thuu 
must  have  a  safe-conduct  to  heaven  ?  *  What 
conduct?  A  conduct  of  angels:  'Are  they  not  all 
ministering  spirits,  sent  forth  to  minister  for  them 
who  shall  be  heirs  of  salvation  ?'  lie.  i.  14. 

These  angels,  therefore,  are  not  to  fail  them  that 
are  the  saved  ;  but  must,  as  commissionated  of  God, 
come  down  from  heaven  to  do  this  office  for  them  ; 
they  must  come,  I  say,  and  take  the  care  and  charge 
of  our  soul,  to  conduct  it  safely  into  Abraham's 
bosom.  It  is  not  our  meanness  in  the  world,  nor 
our  weakness  of  faith,  that  shall  hinder  this ;  nor 
shall  the  loathsomeness  of  our  diseases  make  these 
delicate  spirits  shy  of  taking  this  charge  upon  them. 
Lazarus  the  beggar  found  this  a  truth  ;  a  beggar  so 
despised  of  the  rich  glutton  that  he  was  not  sutfered 
to  come  within  his  gate  ;  a  beggar  full  of  sores  and 
noisome  putrefaction ;  yet,  behold,  when  he  dies, 
the  angels  come  from  heaven  to  fetch  him  thither: 
•And  it  came  to  pass  that  the  beggar  died,  and 
was  carried  by  the  angels  into  Abraham's  bosom.' 
Lu.  xvi.  -22.1  True,  sick-bed  temptations  are  ofttimes 
the  most  violent,  because  then  the  devil  plays  his 
last  game  with  us,  he  is  never  to  assault  us  more ; 
besides,  perhaps  God  suffereth  it  thus  to  be,  that 
the  entei'ing  into  heaven  may  be  the  sweeter,  and 
ring  of  this  salvation  the  louder!  0  it  is  a  blessed 
thing  for  God  to  be  our  God  and  our  guide  even 
unto  death,  and  then  for  his  angels  to  conduct  us 
safely  to  glory  ;  this  is  saving  indeed.  And  he 
shall  save  Israel  '  out  of  all  his  troubles  ;'  out  of 
sick-bed  troubles  as  well  as  others,   rs.  x.w.  22 ;  xxxiv.  6 ; 

slviii.  14. 

Sixth.  To  be  saved,  to  be  perfectly  saved,  calls 
fur  more  than  all  this  ;  the  godly  are  not  perfectly 
saved  when  their  soul  is  ])0ssessed  of  heaven.  True, 
their  spirit  is  made  perfect,  and  hath  as  much  of 
lieaven  as  at  present  it  can  hold,  but  man,  consist- 
ing of  body  and  soul,  cannot  be  said  to  be  perfectly 
saved  so  long  as  but  part  of  him  is  in  the  heavens  ; 
his  body  is  the  price  of  the  blood  of  Chr'st  as  well 
as  his  spirit ;  his  body  is  the  temple  of  God,  and  a 
member  of  the  body,  and  of  the  flesh,  and  of  the 
bones  of  Christ;  he  cannot,  then,  be  completely 
saved  until  the  time  of  the  resurrection  of  the  dead. 
1  Co.  vL  13-19.  Ep.  V.  30.  Wlicrcfore,  when  Christ  shall 
cume  the  second  time,  then  will  he  save  the  body 
from  all  those  things  that  at  present  make  it  in- 
capable of  the  heavens.  'For  our  conversation 
is  in  heaven ;  from  whence  also  we  look  for  the 
{Saviour,  the  Lord.  Jesus  Christ;  who  shall  change ' 

*  A  safe-condnct  is  a  military  terra,  either  a  convoy  or 
enard  for  protection  in  au  enemy's  land,  or  a  passport,  by  the 
sovereij;u  of  a  country,  to  enable  a  subject  to  travel  willi 
safety. — Imperial  Diet. — Ed. 

f  What  amazing  love  !  Christ  visited  this  poor  beiigar,  yea, 
was  formed  in  him  the  hope  of  glory  ;  his  body,  so  miserable  in 
the  sight  of  man,  was  a  temple  of  the  Holy  Ghost,  and  tlie 
angels  carry  liis  soul  to  heaven,     0  the  riches  of  grace  ! — Ed. 


this  'our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body.'  Phi.  Ui.  20,  21.  0  what 
a  great  deal  of  good  God  hath  put  into  this  little 
word  '  saved  1 '  We  shall  not  see  all  the  good  tliat 
God  hath  put  into  this  word  'saved'  until  the 
Lord  Jesus  comes  to  raise  the  dead.  'It  doth  not 
yet  appear  what  we  shall  be.'  1  Jn.  m.  2.  But  till 
it  appears  what  we  shall  be,  we  cannot  see  the 
bottom  of  this  word  'saved.'  True,  we  have  the 
earnest  of  what  we  shall  be,  we  have  tlie  Spirit  of 
God,  'which  is  the  earnest  of  our  inhei-itance  until 
the  redemption  of  the  purchased  possession. '  Ep.  1. 14. 
The  possession  is  our  body — it  is  called  '  a  pur- 
chased possession,'  because  it  is  the  price  of  blood  ; 
now  the  redemption  of  this  purchased  possession  is 
the  raising  of  it  out  of  the  grave,  which  raising  is 
called  the  redemption  of  our  body.  Ro.  viii.  23.  And 
when  this  vile  body  is  made  like  unto  his  glorious 
body,  and  this  body  and  soul  together  possessed 
of  the  heavens,  then  shall  we  be  every  way  saved. 
There  are  three  things  from  which  this  body 
must  be  saved — I.  There  is  that  sinful  filth  and 
vileness  that  yet  dwells  in  it,  under  which  we  groan 
earnestly  all  our  days.  2  Co.  v.  1-3.  2.  There  is  mor- 
tality, that  subjecteth  us  to  age,  sickness,  aches, 
pains,  diseases,  and  death.  3.  And  there  is  the 
grave  and  death  itself,  fur  death  is  the  last  enemy 
that  is  to  be  destroyed.  'So  when  this  corruptible 
shall  have  put  on  incorruption,  and  this  mortal 
shall  have  put  on  immortality,  then  shall  be  brought 
to  pass  the  saying  that  is  written.  Death  is  swal- 
lowed up  in  victory.'  1  Co.  xv.  54.  So  then,  when 
this  comes  to  pass,  then  we  shall  be  saved ;  tlien 
will  salvation,  in  all  the  parts  of  it,  meet  together 
in  our  glory  ;  then  we  shall  be  every  way  saved — - 
saved  in  God's  decree,  saved  in  Christ's  under- 
takings, saved  by  faith,  saved  in  perseverance, 
saved  in  soul,  and  in  body  and  soul  together  in  the 
heavens,  saved  perfectly,  everlastingly,  gloriously. 

[Clfthe  state  of  oar  hotly  and  soul  in  /ieaven.] 

Before  I  conclude  my  answer  to  the  first  ques- 
tion, I  would  discourse  a  little  of  tlie  state  of  our 
body  and  soul  in  heaven,  when  we  shall  enjoy  thi.s 
blessed  state  of  salvation. 

First.  0/ the  soul;  it  will  then  be  filled  in  all 
the  faculties  of  it  with  as  much  bliss  and  glory  as 
ever  it  can  hold. 

1.  Tlie  understanding  shall  then  be  perfect  in 
knowledge — '  Now  we  know  but  in  part ; '  we  know 
God,  Christ,  heaven,  and  glory,  but  in  part;  'but 
when  that  which  is  perfect  is  come,  then  that  which 
is  in  part  shall  be  done  away.'  iCo.  xiii.  id.  Then 
shall  we  have  perfect  and  everlasting  visions  of  God, 
and  til  at  blessed  one  his  Son  Jesus  Christ,  a  good 
thought  of  whom  doth  sometimes  so  fill  us  while  in 
this  world,  that  it  causeth  "joy  unspeakable  and 
fidl  of  glory,'  2.  Then  shall  our  will  and  afi^'ections 
be  ever  in  a  burning  flame  of  love  to  Gud  and  hi3 


3J3 


SAVED   BY   GRACE. 


Son  Jesus  Clirist;  our  love  here  liatli  tips  and 
downs,  but  there  it  shall  he  always  perfect  with 
that  perfection  which  is  not  possible  in  this  world 
to  be  enjoyed.  3.  Then  will  our  conscience  have 
that  peace  and  joy  that  neither  tongue  nor  pen  of 
men  or  angels  can  express.  4.  Then  -will  our 
memory  be  so  enlarged  to  retain  all  things  that 
happened  to  us  in  this  world,  so  that  with  unspeak- 
able aptness  we  shall  call  to  mind  all  God's  provi- 
dences, all  Satan's  malice,  all  our  own  weaknesses, 
all  the  rage  of  men,  and  how  God  made  all  work 
together  for  his  glory  and  otir  good,  to  the  ever- 
lasting ravishing  of  our  hearts. 

Second.  For  oar  body;  it  shall  he  raised  in 
power,  in  incorruption,  a  spiritual  bod}^  and  glori- 
ous. 1  Co.  XV.  44.  The  glory  of  which  is  set  forth  by 
several  things — 1.  It  is  compared  to  'the  bright- 
ness of  the  firmament,'  and  to  the  shining  of  the 
stars  '  for  ever  and  ever. '  Da.  \\\.  3.  i  Co.  xv.  4i,  42. 
2.  It  is  compared  to  the  shining  of  the  sun — 'Then 
shall  the  righteous  sliine  forth  as  the  sun  in  the 
kingdom  of  their  Father.  Who  hath  ears  to  hear, 
let  him  hear.'  Mat.xm.43.  3.  Their  state  is  then  to 
be  equally  glorious  with  angels  ;  '  But  they  which 
shall  be  counted  worthy  to  obtain  that  world,  and 
the  resurrection  from  the  dead,  neither  marry, 
nor  are  given  in  marriage;  neither  can  they  die 
any  more,  for  they  are  equal  unto  the  angels.' 
i.u.  XX.  35,  36.  4.  It  is  said  that  then  this  our  vile 
body  shall  be  like  the  glorious  body  of  Jesus 
Christ,  riii. iii. 20, 21.  iJn.  iii. 2, 3.  5.  And  uow,  when 
body  and  soul  are  thus  united,  who  can  imagine 
what  glory  they  both  possess  ?  They  will  now  be 
both  in  capacity,  without  jarring,  to  serve  the  Lord 
with  shouting  thanksgivings,  and  with  a  crown  of 
everlasting  joy  upon  th.cir  head.* 

In  this  world  there  cannot  be  that  harmony  and 
oneness  of  body  and  soul  as  there  will  be  in  heaven. 
Here  the  body  sometimes  sins  against  the  soul, 
and  the  soul  again  vexes  and  perjdexes  the  body 
with  dreadful  apprehensions  of  the  wrath  and  judg- 
ment of  God.  While  we  be  in  this  world,  the 
body  oft  hangs  this  way,  and  the  soul  the  quite 
contrary ;  but  there,  in  heaven,  they  shall  have  that 
perfect  union  as  never  to  jar  more ;  but  now  the 
glory  of  the  body  shall  so  suit  with  the  glory  of  the 
soul,  and  both  so  perfectly  suit  with  the  heavenly 
state,  that  it  passeth  words  and  thoughts. 

Tliiid.  Shall  I  now  s])eak  of  the  place  that  this 
saved  body  and  soul  shall  dwell  in? 

^Mly,  1.  It  is  a  city.  Hcxi.  16.  Ep.  ii.  19,22.  2.  It  is 
called  heaven.  lu.  x.  34.  3.  It  is  called  God's  house. 
Jn.  xiv.  1-3.    4.  It  is  called  a  kingdom.  Lu.xii.32.   5.  It 


^^  *  What  henrt  cnn  ronccive  llic  glorious  worsliip  of  heaven  ? 
The  new  song  bhiill  be  as  tlie  voice  of  many  waters,  and  a 
great  thundtr,  wlicii  the  '  tin  thonsind  times  ten  thoiisiuul  and 
t.'iousaiid  of  thonsands  '  shall  sin-,  '  Worthy  is  the  Lamb  that 
was  slain,  to  receive  power, and  riches. and  wisdom, and  strength, 
and  hoiioiu-,  and  blessing.'  O  that  my  poor  voice  may  join 
that  cclesliul  choir!  — Eu. 


is  called  glory.  Coi.  iu.4.  He.  ii.  in.  G.  It  is  called 
paradise.  Re.li.  7.  7.  It  is  called  everlasting  habi- 
tations.   Lu.  xvi.  9. 

Fourth.  Shall  I  speak  of  their  company? 

Why,  I.  They  shall  stand  and  live  in  the  pre- 
sence of  the  glorious  God,  the  Judge  of  all.  lie. 
xii.  23.  2.  They  shall  be  with  the  Lamb,  the  Lord 
Jesus.  3.  They  shall  be  with  an  innumerable 
company  of  holy  angels.  lle.xii. 22.  4.  They  shall 
be  with  Abraham,  Isaac,  and  Jacob,  and  all  the 
prophets,  in  the  kingdom  of  heaven.  Lu.  xiii.  28. 

FlJ'fh.  Shall  I  speak  of  their  heavenly  raiment? 

1.  It  is  salvation;  they  shall  be  clothed  with 
the  garment  of  salvation.  Ps.  cxxxii.  16;  cxli.x. 4.  is.lxi.  10. 
2.  This  raiment  is  called  white  raiment,  signifying 
their  clean  and  innocent  state  in  heaven.  '  And 
they,'  says  Chri.st,  'shall  walk  with  me  in  white, 
for  they  are  worthy. '  Re.iii.  4;  xi.x.  8.  ls.lvii.2.  3.  It  is 
called  glory — '  When  he  shall  appear,  we  shall 
appear  with  him  in  glory.'  Col.  iii. 4.  4.  They  shall 
also  have  crowns  of  righteousness,  everlasting  joy 
and  glory,   is  xxxv.  10.  2  Ti.  iv.  8.  1  Pe.  V.  4. 

Sixth.  Shall  I  speak  of  their  continuance  in  this 
condition  ? 

1.  It  is  for  ever  and  ever.  '  And  they  shall  see 
his  face,  and  his  name  shall  he  in  their  foreheads ; 
and  they  shall  reign  for  ever  and  ever.'  Re.  xxii.  4,  5. 
2.  It  is  everlasting,  '  And  this  is  the  will  of  him 
that  sent  me,  that  every  one  which  seeth  the  Son, 
and  believeth  on  him,  may  have  everlasting  life.' 
Jn.  vi.  40, 47.  3.  It  is  life  eternal.  '  My  sheep  hear 
my  voice,  and  I  know  them,  and  they  follow  me; 
and  I  give  unto  them  eternal  life.'  Jn.  x.  -ii,  -.'s.  4.  It 
is  world  without  end.  '  But  Israel  shall  be  saved 
in  the  Lord  with  an  everlasting  salvation  ;  ye  shall 
not  be  ashamed  nor  confounded  world  without  end.' 
Ls.xiv.17.  Ep.  iii.  20, 21. 

0  sinner!  Avhat  sayest  thou?  How  dost  thou 
like  being  saved?  Doth  not  thy  mouth  water? 
Doth  not  thy  heart  twitter  at  being  saved?  Why, 
come  then:  '  The  Spirit  and  the  bride  say,  Come. 
And  let  him  that  heareth  say,  Come.  And  let  him 
that  is  athirst  come.  And  whosoever  will,  let  him 
take  the  water  of  life  freely.'  Re. xxii.  17. 

Quest.  II. — Wii.\t  is  it  to  be  saved  by  grace? 

Now  I  come  to  the  second  question — to  wit, 
What  is  it  to  be  saved  by  grace  ?  For  so  are  the 
words  of  the  text,  '  By  grace  ye  are  saved.'     But, 

First.  I  must  touch  a  little  upon  the  word  grace, 
and  show  you  how  diversely  it  is  taken.  Some- 
times it  is  taken  for  the  goodwill  and  favour  of 
men.  Es.  ii.  17.  Ru.  ii.  2.  1  Sa.  i.  is.  2  Sa.  xvi.  4.  Sometimes  it 
is  taken  for  those  sweet  ornaments  that  a  life  ac- 
cording to  the  Word  of  God  putteth  about  the  neck.f 


t  The  fear  of  the  Lord— an  ornament  of  grace  unto  thy 
head,  and  chains  about  thy  ueck,  and  life  uuto  thy  soul.— 


SAVED   BY   GRACE. 


313 


fr.  i.9;  iii.  22.  Sometimes  it  is  taken  for  the  chaiity 
of  the  saints,  as  2  Cor.  ix.  6-8. 

But  '  grace'  in  tlie  text  is  taken  fur  God's  gooJ- 
uill,  'the  goodwill  of  him  that  dwelt  in  the  bush  ; ' 
and  is  expressed  variously.  Sometimes  it  is  called 
'  his  good  pleasure. '  Sometimes,  '  the  good  pleasure 
of  his  will,'  which  is  all  one  with  'the  riches  of  his 
grace.'  Ep.  i.  7.  Sometimes  it  is  expressed  by  good- 
ness, pity,  love,  mercy,  kindness,  and  the  like. 
Ro.ii.4.  is.Lxiii.g.  Tit.iii.4,5.  Yea, he  Styles  himself,  'The 
Lord,  the  Lord  God,  merciful  and  gracious,  long- 
suifering,  and  abundant  in  goodness  and  truth, 
keeping  mercy  for  thousands,  forgiving  iniquity  and 
transgression  and  sin,  and  that  will  by  no  means 
clear  the  guilty. '  Ex.  xxxiv.  e,  7. 

Second.  As  the  word  'grace'  signifieth  all  these, 
so  it  intimates  to  us  that  all  these  are  free  acts  of 
God,  free  love,  fi-ee  merc3%  free  kindness ;  hence 
we  have  other  hints  in  the  Word  about  the  nature 
of  grace,  as,  L  It  is  an  act  of  God's  will,  which 
must  needs  be  free ;  an  act  of  his  own  will,  of  the 
good  pleasure  of  his  will ;  by  each  of  these  ex- 
pressions is  intimated  that  grace  is  a  free  act  of 
God's  goodness  towards  the  sons  of  men.  2.  There- 
fore it  is  expressly  said — *  Being  justified  freely  by 
his  grace.'  Ro.iu.24-.  3.  'And  when  they  had  nothing 
to  pay,  he  frankly  forgave  them  both.'  Lu.vii.4j. 
4.  And  again,  'Not  for  your  sakes  do  I  this,  salth 
the  Lord  God,  be  it  known  unto  you.'  Eze.  xxxvi.  32. 
De.  ix.  5.  5.  And  therefore  'grace,'  and  thedeserv- 
Ings  of  the  creature,  are  set  in  flat  opposition  one 
to  another — '  And  if  by  grace,  then  is  it  no  more 
of  works;  otherwise  grace  is  no  more  grace.  But 
if  it  be  of  works,  then  is  it  no  more  grace  ;  other- 
wise work  is  no  more  work.'  no.  xi.  6. 

The  word  'grace,'  therefore,  being  understood, 
doth  most  properly  set  forth  the  true  cause  of  man's 
happiness  with  God,  not  but  that  those  expressions, 
love,  mercy,  goodness,  pity,  kindness,  &,c.,  and 
the  like,  have  their  pmper  place  in  our  happiness 
also.  Had  not  God  loved  us,  grace  had  not  acted 
freely  in  cur  salvation;  had  not  God  been  merciful, 
good,  pitiful,  kind,  he  would  have  turned  away  from 
us  when  he  saw  us  in  our  blood.  Eze.  xvi. 

So  then,  when  he  salth,  '  By  grace  ye  are  saved, ' 
it  is  all  one  as  if  he  had  said,  By  the  goodwill,  free 
njercy,  and  loving-kindness  of  God  ye  are  saved ; 
as  the  words  conjoined  with  the  text  do  also  further 
manifest:  '  But  God,' salth  Paul,  '  who  is  rich  in 
mercy,  for  his  great  love  wherewith  he  loved  us, 
even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ  (by  grace  ye  are  saved).' 

[T/m'd.]  The  words  thus  imderstood  admit  us 
these  few  conclusions — I.  That  God,  in  saving  of 
the  sinner,  hath  no  respect  to  the  sinner's  goodness  ; 
hence  It  is  said  he  is  frankly  forgiven,  and  freely 
justified.  Lu. vii.42.  Ro. iii. 24.  2.  That  God  doth  tlii.s 
to  whom  and  when  he  pleases,  because  it  is  an  act 
of  his  own  good  pleasure.  Oa.  i.  is,  i6.     3.   This  is 


the  cause  why. great  sinners  are  saved,  for  God 
pardoneth  '  according  to  the  riches  of  his  grace.' 
Ep.  i.  7.  4.  This  is  the  true  cause  that  some  sinners 
are  so  amazed  and  confounded  at  the  apprehension 
of  their  own  salvation;  his  grace  is  unsearchable; 
and  by  unsearchable  grace  God  oft  puzzles  and 
confounds  our  reason.  Eze.  xvL  62,  63.  Ac.  ix.  6.  5.  This 
is  the  cause  that  sinners  are  so  often  recovered  from 
their  backslidings,  healed  of  their  wounds  that  they 
get  by  their  falls,  and  helped  again  to  rejoice  in 
God's  mercy.  Why,  he  will  be  gracious  to  whom 
he  will  be  gracious,  and  he  will  have  compassion 
on  whom  he  will  have  compassion.  Ro.  ix.  is. 

[Fourth.]  But  I  must  not  here  conclude  this 
point.  We  are  here  discoursing  of  the  grace  of 
God,  and  that  by  It  we  are  saved  ;  saved,  1  say, 
by  the  grace  of  God. 

Now,  God  is  set  forth  in  the  W^ord  unto  us  under 
a  double  consideration — 1.  He  is  set  forth  in  his 
own  eternal  power  and  Godhead ;  and  as  thus  set 
forth,  we  are  to  conceive  of  him  by  his  attributes 
of  power,  justice,  goodness,  holiness,  everlastlug- 
ness,  ifcc.  2.  But  then,  we  have  him  set  forth  in 
the  Word  of  truth  as  consisting  of  Father,  Son,  and 
Spirit ;  and  although  this  second  consideration  con- 
taineth  in  it  the  nature  of  the  Godhead,  yet  the 
first  doth  not  demonstrate  the  persons  in  the  God- 
head. We  are  saved  by  the  grace  of  God — that 
Is,  by  the  grace  of  the  Father,  who  Is  God;  by  the 
grace  of  the  Son,  who  is  God  ;  and  by  tlie  grace 
of  the  Spirit,  who  Is  God. 

Now,  since  we  are  said  to  be  '  saved  by  grace,' 
and  that  the  grace  of  God ;  and  since  also  we  find 
in  the  Word  that  in  the  Godhead  there  are  Father, 
Son,  and  Holy  Ghost,  we  must  conclude  that  it  is 
by  the  grace  of  the  Father,  Sou,  and  Spirit  that 
we  are  saved ;  wherefore  grace  is  attributed  to  the 
Father,  Son,  and  Holy  Ghost  distinctly,  1.  Grace 
is  attributed  to  the  Father,  as   these  scriptures 

testify  ;  Ro.  vii.  25.  1  Co.  i.  3.  2  Co.  i.  2.  Ga.  i.  3.  Ep.  i.  2.  Plii.  i.  2. 
Col.  i.  2.  ITh.i.  1.   2Tli.  i.  2.   1  Ti.  i.  2.   2  Ti.  i.  2.   Tit.i.4.    Phile.  3. 

2.  Grace  is  also  attributed  to  the  Son,  and  I  first 
manifest  it  by  all  those  texts  above-mentioned,  as 

also  by  these  that  follow:  2Co.  viii.  9;  xlii.  U.  Ga.vi.  18. 
riii.  iv.  23.  1  Th.  v.  28.  2  Th.  iii.  18.  Pliile.  25.  Re.  x.\ii.  21.       3.  It  Is 

also  attributed  to  the  Holy  Ghost.  Now,  he  is 
here  called  the  Spirit  of  grace,  because  he  Is  the 
autiior  of  grace  as  the  Father,  and  the  Son.  Zec 

xii.  10.  lie.  X.  I'D. 

So  then,  it  remaineth  that  1  show  you,  FlitST, 
How  we  are  saved  by  the  grace  of  the  FalJier. 
Second,  How  we  are  saved  by  the  grace  of  tfie  Son. 
And,  Third,  How  we  are  saved  by  the  grace  of  tUs 

Spirit. 

Of  tlte  FatJier's  grccce. 

First.  How  we  are  saved  by  the  grace  of  tlic 
Father.      Now  this  will  I  open  unto  you  thus — 
1,  The  Father  by  his  grace  hath  bound  up  them 


344 


SAVED   BY   GRACE. 


that  siiall  go  to  heaven  in  an  cterual  decree  of 
election ;  aiitl  liere,  indeed,  as  was  showed  at 
first,  is  the  heginning  of  our  salvation.  2  Ti.  i.  9. 
And  election  is  reckoned  not  the  Son's  act,  but 
the  Fatlier's — '  Blessed  he  the  God  and  Father  of 
our  Lord  Jesus  Christ,  who  hath  blessed  us  with 
all  spiritual  blessings  in  heavenly  p/aces  in  Christ, 
according  as  he  hath  chosen  us  in  him  before  the 
foundation  of  the  world.'  Ep.  i.  3,  4.  Now  this  elec- 
tion is  counted  an  act  of  grace — '  So  then,  at  this 
present  time  also,  there  is  a  remnant  according  to 
the  election  of  grace.'  Ro.  xi.  :>. 

2.  The  Father's  grace  ordaincth  and  giveth  the 
Son  to  undertake  for  us  our  redemption.  Tiie 
Father  sent  the  Son  to  be  the  Saviour  of  the  world 
— '  In  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace ;  that  in  the  ages  to  come  he 
might  shew  the  exceeding  riches  of  his  grace,  in 
his  kindness    toward  us    through   Christ   Jesus.' 

Ep.  i.  7;  ii.  7.  1  Jn.  iv.  14.  Jn.  iii.  10;  vi.  32,  33;  xii  iO. 

3.  The  Father's  grace  giveth  us  to  Christ  to  be 
justified  by  his  righteousness,  washed  in  his  blood, 
and  saved  by  his  life.  This  Christ  mentioneth, 
and  tells  us  it  is  his  Father's  will  that  they  should 
be  safe-coming  at  the  last  day,  and  that  he  had 
kept  them  all  the  days  of  his  life,  and  they  shall 
never  perish.  Jn.  vi.  37-30;  xvii.  2, 12. 

4.  The  Father's  grace  giveth  the  kingdom  of 
heaven  to  those  that  he  hath  given  to  Jesus  Christ 
— '  Fear  not,  little  flock,  for  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom.'  Lu.  xii.  32. 

5.  The  Father's  grace  provideth  and  layeth  up 
in  Christ,  for  those  that  he  hath  chosen,  a  suffi- 
ciency of  all  spiritual  blessings,  to  be  communicated 
to  them  at  their  need,  for  their  preservation  in  the 
faith,  and  faithful  perseverance  through  this  life ; 
•  not  according  to  our  works,  but  according  to  his 
own  purpose  and  grace,  which  was  given  us  in 
Christ  Jesus  before  the  world  began.'  2  Ti.  i.  9. 
Ep.  I  3, 4. 

G.  The  Father's  grace  saveth  us  by  the  blessed 
and  effectual  call  that  he  giveth  us  to  the  fellowship 
of  his  Son  Jesus  Christ.  1  Co.  i.  9.  Ga.  i.  15. 

/ .  Ihe  lather's  grace  saveth  us  by  multiplying 
pardons  to  us,  for  Christ's  sake,  day  by  day — '  In 
whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins,  according  to  the  riches  of  his 
grace. '  Ep.  i.  7. 

8.  Tlie  Father's  grace  saves  us  by  exercising 
patience  and  forbearance  tuwards  us  all  the  time 
of  our  unrcgeneracy.  Ro.  iii.  24. 

'J.  The  Father's  grace  saveth  us  by  holding  of  us 
fast  in  his  hand,  and  by  keeping  of  us  from  all  the 
power  of  the  enemy— '  My  Father,'  said  Christ, 
'  that  gave  Uicm  me,  is  greater  than  all,  and  no 
man  is  able  to  pluck  them  out  of  my  Father's 
hand.'  Jn  x.  -29. 

lU.  What   shall  I  say?     The   Father's   grace 


saveth  us  by  accepting  of  owr  persons  and  servicer, 
by  lifting  up  the  light  of  his  countenance  upon  us, 
by  manifesting  of  his  love  unto  us,  and  by  sending 
of  his  angels  to  fetch  us  to  himself,  when  we  have 
finished  our  pilgrimage  in  this  world. 

Of  ilie  grace  of  Ihe  Son. 

Second.  I  come  now  to  speak  of  the  grace  of  the 
Son;  for  as  the  Father  putteth  forth  his  grace  in 
the  saving  of  the  sinner,  so  doth  the  Son  put  forth 
his — '  For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your 
sakes  he  became  poor,  that  ye  through  his  poverty 
might  be  rich.'  2Co. viii. 9. 

Here  you  see  also  that  the  grace  of  our  Lord 
Jesus  Christ  is  brought  in  as  a  partner  with  tlie 
grace  of  his  Father  in  the  salvation  of  our  souls. 
Now  this  is  the  grace  of  our  Lord  Jesus  Christ; 
he  was  rich,  but  for  our  sakes  he  became  poor, 
that  we  through  his  poverty  might  be  made  rich. 

To  inquire,  then,  into  this  grace,  this  conde- 
scending grace  of  Christ,  and  that  by  searching 
out  how  rich  Jesus  Christ  was,  and  then  how  poor 
he  made  himself,  that  we  through  his  poverty 
might  have  the  riches  of  salvation. 

First.  How  rich  was  Jesus  Christ?  To  which  I 
answer — 1.  Generally;   2.  Particularly. 

1 .  Generally.  He  was  rich  as  the  Father — 
'  All  things  that  the  Father  hath,'  saith  he,  '  are 
mine,'  Jesus  Christ  is  the  Lord  of  all,  God  over 
all,  blessed  for  ever.  '  He  thought  it  not  robbery 
to  be  equal  with  God,'  being  naturally  and  eter- 
nally God,  as  the  Father,  but  of  his  Godhead  he 
could  not  strip  himself.  Ju.  x.  30;  xvi.  15.  Ac  x.  S6.  Plii.  ii.  6. 
Ko.  ix.  4,  5. 

2.  [^Particularly. '\  Jesus  Christ  had  glory  with 
the  Father  ;  yea,  a  manifold  glory  with  him, 
which  he  stripped  himself  of. 

(1.)  He  had  the  glory  of  dominion,  he  was  Lord 
of  all  the  ci'eatures ;  they  were  under  him  upon 
a  double  account — (a)  as  he  was  their  Creator, 
CoLi.  113;  (b)  as  lie  v/as  made  the  heir  of  God. 
lie.  i.  2. 

(2.)  Therefore  the  glory  of  wor.sliip,  reverence, 
and  fear  from  all  creatures,  was  due  unto  him ; 
the  worship,  obedience,  subjection,  and  service  of 
angels  were  due  unto  him ;  the  fear,  honour,  and 
glory  of  kings,  and  princes,  and  judges  of  the 
earth  were  due  unto  him  ;  the  obedience  of  the 
sun,  moon,  stars,  clouds,  and  all  vapours,  were  due 
unto  him ;  all  dragons,  deeps,  fire,  hail,  snow, 
mountains  and  hills,  beasts,  cattle,  creeping  things, 
and  flying  fowls,  the  service  of  them  all,  and  their 
worship,  were  due  unto  him.  I's.  cxlviii. 

(3.)  Tlie  glory  of  the  heavens  themselves  was  due 
unto  him ;  in  a  word,  heaven  and  earth  were  his. 

(4.)  But  above  all,  the  glory  of  communion  wiih 
his  Father  was  his  ;  I  say,  the  glory  of  that  un- 
speakable communion  that  he  had  with  the  Father 


SAVED   BY   GRACE. 


345 


bt'fore  his  incarnation,  wliicli  alone  was  worth  ten 
thousand  worlds,  that  vvas  ever  liis. 

[(5.)]  But  again;  as  Jesus  Christ  was  possessed 
with  this,  so,  hesides,  he  was  Lord  of  life;  this 
glory  also  was  Jesus  Christ's:  '  In  him  was  life,' 
therefore  he  is  called  the  Prince  of  it;  because  it 
was  in  him  originally  as  in  the  Father.  Ac.  iii.  15. 
He  gave  to  all  life  and  breath,  and  all  things  ; 
angels,  men,  beasts,  they  had  all  their  life  from  him. 

[(6.)]  Again,  as  he  was  Lord  of  glory,  and  Prince 
of  life,  so  he  was  also  Prince  of  peace,  is.  ix.  H; 
and  by  him  was  maintained  that  harmony  and 
goodly  order  which  were  among  things  in  heaven 
and  things  on  earth. 

Take  things  briefly  in  these  few  particulars — 
(a.)  The  heavens  were  his,  and  he  made  them.  (6.) 
Angels  were  his,  and  he  made  them,  (c.)  The 
earth  was  his,  and  he  made  it.  (cZ.)  Man  was  his, 
and  he  made  him. 

[Second.  How  jjoor  he  made  Jumsd/.]  Now  this 
heaven  he  forsook  for  our  sakes — '  lie  came  into 
the  world  to  save  sinners.'  1  Ti.  i.  15. 

[L]  He  was  made  lower  than  the  angels,  for 
the  suffering  of  death.  lie.  ii.  9.  When  he  was  born, 
he  made  himself,  as  he  saith,  a  worm,  or  one  of 
no  reputation ;  he  became  the  reproach  and  by- 
word of  the  people ;  he  was  born  in  a  stable,  laid 
in  a  manger,  earned  his  bread  with  his  labour, 
being  by  trade  a  carpenter,  rs.  xxii.  g.  rhi.  a.  7.  Lu.  ii.  7. 
Mar.  vi.  3.  When  he  betook  himself  to  his  ministry, 
he  lived  upon  the  charity  of  the  people;  when 
other  men  went  to  their  own  houses,  Jesus  went 
to  the  Mount  of  Olives,  Hark  what  him.self  saith 
for  the  clearing  of  this — '  Foxes  have  holes,  and 
birds  of  the  air  have  nests,  but  the  Son  of  man 
hath    not   where  to  lay  his  head.'      He    denied 

himself   of   this    world's    good.    Lu.  viii.  2,  3 ;  ix.  58.    Jn. 
vii.  35  ;   viii.  1. 

[2.]  Again,  as  he  was  Prince  of  life,  so  ho  for 
our  sakes  laid  down  that  also;  for  so  stood  the 
matter,  that  he  or  we  must  die;  but  the  grace  that 
was  in  his  heart  wrought  with  him  to  lay  down 
his  life:  *  He  gave  his  life  a  ransom  for  many.' 
He  laid  down  his  life  that  we  might  have  life;  he 
gave  his  flesh  and  blood  for  the  life  of  the  world; 
lie  laid  down  his  life  for  his  sheep. 

[3.]  Again;  he  was  Prince  of  peace,  but  he 
forsook  his  peace  also.  (1.)  He  laid  aside  peace 
with  the  world,  and  chose  upon  that  account  to 
be  a  man  of  sorrows  and  acquainted  with  grief, 
and  tlicrefore  was  persecuted  from  his  cradle  to 
his  cross,  by  king.s,  rulers,  (fee.  (2.)  He  laid  aside 
his  peace  with  his  Father,  and  made  himself  the 
object  of  his  Father's  curse,  insomuch  that  the 
Lord  smote,  struck,  and  afflicted  him;  and,  iu 
conclusion,  hid  his  face  from  him  (as  he  expressed, 
with  great  crying)  at  the  hour  of  his  death, 

[Object.]    But  perhaps   some  may  say,   What 

VOL.  I. 


need  was  there  that  Jesus  Cln-ist  should  do  all 
this?  Could  not  the  grace  of  the  Father  save  us 
without  this  condescension  of  the  Son  ? 

Aiisw.  As  there  is  grace,  so  there  is  justice  iu 
God ;  and  man  having  sinned,  God  concluded  to 
save  him  in  a  way  of  righteousness ;  therefore  it 
was  absolutely  necessary  that  Jesus  Christ  should 
put  himself  into  our  very  condition,  sin  only  ex- 
cepted. 1.  Now  by  sin  we  had  lost  the  glory  of 
God,  therefore  Jesus  Christ  lays  aside  the  glory 
that  he  had   with   the  Father.    Uo.  iii.  -.'3.  Jn.  xvii.  5. 

2.  Man  by  sin  had  shut  himself  out  of  an  earthly 
paradise,  and  Jesus  Christ  will  leave  his  heavenly 
paradise  to  save   him.    Ge.  iii.  21.  1  Ti.  i.  15.  Jn.  vi.  38,  39. 

3,  Man  by  sin  had  made  himself  lighter  than 
vanity,  and  this  Lord  God,  Jesus  Christ,  made 
himself  lower  than  the  angds  to  redeem  him. 
Is  \i.  17.  lie.  ii.  7.  4.  Man  by  sin  lost  his  right  to 
the  creatures,  and  Jesus  Christ  will  deny  himself 
of  a  whole  world  to  save  him.  Lu.  ix.  58.  5.  Man 
by  sin  had  made  himself  subject  to  death ;  but 
Jesus  Christ  will  lose  his  life  to  save  him.  Ro.  vi.  2J. 
G.  Man  by  sin  had  procured  to  himself  the  curse 
of  God;  but  Jesus  Christ  will  bear  that  curse  in 
his  own  body  to  save  him.  G;i.  iii.  13.  7.  Man  by 
sin  had  lost  peace  with  God;  but  this  would  Jesus 
Christ  lose  also,  to  the  end  man  might  be  saved. 
8.  Man  should  have  been  mocked  of  God,  there- 
fore Christ  was  mocked  of  men.  9.  Man  should 
have  been  scourged  in  hell ;  but,  to  hinder  that, 
Jesus  was  scourged  on  earth.  10.  Man  should 
have  been  crowned  witli  ignominy  and  shame;  but, 
to  prevent  that,  Jesus  was  crowned  with  thorns, 
11,  Man  should  have  been  pierced  with  the  spear 
of  God's  wrath ;  but,  to  prevent  that,  Jesus  was 
pierced  both  by  God  and  men.  12.  Man  should 
have  been  rejected  of  God  and  angels ;  but,  to  pre- 
vent that,  Jesus  was  forsaken  of  God,  and  denied, 
hated,  and  rejected  of  men,    is.  xiviii.  22.   Pr.  i.  2i-2u. 

Mat.  xxvii.  26,  39,  46.  Vs.  ix.  17;  xi.  G;  xxii.  7.  Da.  xii.  2.  Ju.  liv. 
2—5,  37.    Nu.  xxiv.  8.    Zee.  xii.  10.    Lu.  ix.  22. 

1  might  thus  enlarge,  and  that  by  authority 
from  this  text — 'He  became  poor,  that  ye  through 
his  poverty  might  be  rich,'  All  the  riches  he 
stripped  himself  of,  it  was  for  our  sakes ;  all  the 
sorrows  he  underwent,  it  was  for  our  sakes ;  to  the 
least  circumstance  of  the  sufferings  of  Christ  there 
was  necessity  that  so  it  should  be,  all  was  for  our 
sakes :  '  For  our  sakes  he  became  poor,  that  ye 
through  his  poverty  might  be  rich.' 

And  you  see  the  argument  that  prevailed  M-ith 
Christ  to  do  this  great  service  for  man,  the  grace 
that  was  in  his  heart;  as  also  the  prophet  saith, 
'In  his  love  and  in  his  pity  he  redeemed  them.' 
According  to  tliis  in  the  Corinthians,  '  Ye  know 
the  grace  of  our  Lord  Jesus  Christ;'  both  which 
agree  with  the  text,  '  By  grace  ye  arc  saved.' 

I  sav,  this  was  the  grace  of  the  Son,  and  the 
2  X 


846 


SAVED   BY   GRACE. 


exercise  tlicrcof.  The  Father  tlierofure  shows  his 
grace  one  way,  and  the  Son  his  another.  It  was 
not  the  Father,  but  the  Son,  tliat  left  his  heaven 
for  sinners;  it  was  not  the  Father,  but  the  Son, 
that  spilt  his  blood  for  sinners.  The  Father  indeed 
gave  the  Son,  and  blessed  be  the  Father  for  that ; 
and  the  Son  gave  his  life  and  blood  for  us,  and 
blessed  be  the  Son  for  that. 

But  niethinks  we  should  not  yet  have  done  with 
this  grace  of  the  Son.  Thou  Son  of  the  Blessed, 
what  grace  was  manifest  in  thy  condescension ! 
Grace  brought  thee  down  from  heaven,  grace 
stripped  thee  of  thy  glory,  grace  made  thee  poor 
and  despicable,  grace  made  thee  bear  such  burdens 
of  sin,  such  burdens  of  sorrow,  such  burdens  of 
God's  curse  as  are  unspeakable.  0  Son  of  God! 
grace  was  in  all  thy  tears,  grace  came  bubbling  out 
of  thy  side  with  thy  blood,  grace  came  forth  with 
every  word  of  tliy  sweet  mouth.  Ps.  kIv.  •_>.  Lu.  iv.  22. 
Grace  came  out  where  the  whip  smote  thee,  where 
the  thorns  pricked  thee,  where  the  nails  and  spear 
pierced  thee.  0  blessed  Son  of  God!  Here  is 
grace  indeed!  Unsearchable  riches  of  grace! 
Uiithoiight-of  riches  of  grace!  Grace  to  make 
angels  wonder,  grace  to  make  sinners  happy,  grace 
to  astonish  devils.  And  what  will  become  of  them 
that  trample  under  foot  this  Son  of  God? 

Of  ilie  grace  of  tlie  Spirit. 

Third.  I  come  now  to  speak  oftJie  grace  of  the 
Spirit ;  for  he  also  saveth  us  by  his  grace.  The 
Spirit,  I  told  you,  is  God,  as  the  Father  and  the 
Son,  and  is  therefore  also  the  author  of  grace ;  yea, 
and  it  is  absolutely  necessary  that  he  put  forth  his 
grace  also,  or  else  no  flesh  can  be  saved.  The 
Spirit  of  God  hath  his  hand  in  saving  of  us  many 
ways  ;  for  tliey  that  go  to  heaven,  as  they  must  be 
beholding  to  the  Father  and  the  Son,  so  also  to  the 
Spirit  of  God.  The  Father  chooseth  us,  giveth  us 
to  Christ,  and  heaven  to  us,  and  the  like.  Tlie 
Son  fulfils  the  law  for  us,  takes  the  curse  of  the 
law  from  us,  bears  in  his  own  body  our  sorrows, 
and  sets  us  jusiitied  in  the  sight  of  God.  The 
Father's  grace  is  showed  in  heaven  and  earth  ;  the 
Son's  grace  is  showed  on  the  earth,  and  on  the 
cross;  and  the  Spirit's  grace  must  be  showed  in 
our  souls  and  bodies,  before  we  come  to  heaven. 

Quest.  But  some  may  say,  Wherein  doth  the 
saving  grace  of  the  Spirit  appear? 

Atmo.   In  many  things. 

In  taking  possession  of  us  for  his  own,  in  his 
making  of  us  his  house  and  habitation,  so  that 
tliough  the  Father  and  the  Son  have  both  gloriously 
put  forth  gracious  acts  in  order  to  our  salvation, 
yet  the  Spirit  is  the  first  that  makes  seizure  of  us! 
1  Co. iii.  16;  vi,  19.  Kp.  ii.  21, 22.  Christ,  therefore,  when  he 
went  away,  said  not  that  he  would  send  the  Father, 
but   the  Spirit,  un.l   that  ho  siiould    be   in   us  for 


ever — '  If  I  depart,'  said  Christ,  *  I  will  send  him, 
the  Spirit  of  truth,  the  Comforter. '  Jn.  xiv.  I6 ;  ivi.  7, 13. 
The  Holy  Spirit  coming  into  us,  and  dwelling  in 
us,  worketh  out  many  salvations  for  us  now,  and 
each  of  them  in  order  also  to  our  being  saved  fot 
ever. 

1.  He  saveth  us  from  our  darkness  by  illuminat- 
ing of  us  ;  hence  he  is  called  '  the  Spirit  of  revela- 
tion,' because  he  openeth  the  blind  eyes,  and  so 
consequently  delivereth  us  from  that  darkness 
which  else  would  drowu  us  in  the  deeps  of  hell. 

Ep.  i.  17,  19. 

2.  He  it  is  that  convinccth  us  of  the  evil  of  our 
unbelief,  and  that  shows  us  the  necessity  of  our 
believing  in  Christ ;  without  the  couviction  of  this 
we  should  perish.  Jn.  xvi.  9. 

3.  This  is  that  finger  of  God  by  which  the  devil 
is  made  to  give  place  unto  grace,  by  whose  power 
else  we  should  be  carried  headlong  to  helL  Lu. 
xi.  20—2?. 

4.  This  is  he  that  worketh  faith  in  our  hearts, 
without  which  neither  the  grace  of  the  Father  nor 
the  grace  of  the  Son  can  save  us,  '  For  he  thatbe- 
lieveth  not,  shall  be  damned. '  Mar.  xvi.  le.  Ro.  xv.  13. 

5.  This  is  he  by  whom  we  are  born  again ;  and 
he  that  is  not  so  born  can  neither  see  nor  inherit 
the  kingdom  of  heaven.  Jn.  iii.  3— 7. 

6.  This  is  he  that  setteth  up  his  kingdom  in  the 
heart,  and  by  that  means  keepeth  out  the  devil  after 
he  is  cast  out,  which  kingdom  of  the  Spirit,  who- 
ever wanteth,  they  lie  liable  to  a  worse  possession 
of  the  devil  than  ever.   .Mat.  .\ii.  4.3 — 15.  Lu.  .xi.21,25. 

7.  By  this  Spirit  we  come  to  see  the  beauty  of 
Christ,  without  a  sight  of  which  we  should  never 
desire  him,  but  should  certainly  live  in  the  neglect 
of  him,  and  perish.  Ju.xvi.u.  iCo.  ii.9— 13.  ls.iiii.1,3. 

8.  By  this  Spirit  we  are  helped  to  praise  God 
acceptably,  but  without  it,  it  is  impossible  to  be 
heard  unto  salvation.  Ro.  viii.  26.  Ep.  vi.  18.  1  Co.  xiv.  15. 

9.  By  thi^s  blessed  Spirit  the  love  of  God  is  shed 
abroad  in  our  hearts,  and  our  hearts  are  directed 
into  the  love  of  God.   Ro.  v.  5.  2  Th.  it  13. 

10.  By  this  blessed  Spirit  we  are  led  from  the 
ways  of  the  flesh  into  the  ways  of  life,  and  by  it 
our  mortal  body,  as  well  as  our  immortal  soul,  is 
quickened  in  the  service  of  God.  Ga.  v.  18,25.  Ro.viii.  11. 

11.  By  this  good  Spirit  we  keep  that  good 
thing,  even  the  seed  of  God,  that  at  the  first  by 
the  Word  of  God  was  infused  into  us,  and  without 
which  we  are  liable  to  the  worst  damnation.   1  Jn. 

iii.  9.    1  Pe.  i.  23.    2  Ti.  i.  U. 

12.  By  this  good  Spirit  we  have  help  and  light 
against  all  the  wisdom  and  cunning  of  the  world, 
which  putteth  forth  itself  in  its  most  cursed  sophis- 
tications to   overthrow  the  simplicity   that  is   in 

Christ.    Mat.  X.  19,  20.    Mar.  xiii.  U.    Lu.  xii.  11,  12. 

13.  By  this  good  Spirit  our  graces  are  maintained 
iu  life  and  vigour,  as  faith,  hope,  love,  a  spirit  of 


SAVED   BY   GRACE. 


347 


J)ra3-er,  fiiul  every  grace.  2  Co.  w.  i".  Ro.  xv.  13.  2  tl  i.  7. 

E]..  \i.  18.    Tit.  iii.  5. 

14.  By  this  good  Spirit  we  arc  sealed  to  the  day 
of  redemption.  Ep.  i.  u. 

15.  And  hy  this  good  Spirit  we  are  made  to  wait 
with  patience  until  the  redemption  of  the  purchased 
possession  conies.  Ga.  v.  5. 

Now  all  these  things  are  so  necessary  to  our  sal- 
vation, that  I  know  not  which  of  them  can  be  v/ant- 
ing;  neither  can  any  of  them  be  by  any  means 
attained  but  by  this  blessed  Spirit. 

And  thus  have  I  in  few  words  showed  you  the 
grace  of  the  Spirit,  and  how  it  putteth  forth  itself 
towards  the  saving  of  the  soul.  And  verily.  Sirs,  it 
is  necessary  that  you  know  these  things  distinctly 
—  to  wit,  the  grace  of  the  Father,  the  grace  of  the 
Son,  and  the  grace  of  the  Holy  Ghost ;  for  it  is  not 
the  grace  of  one,  but  of  all  these  three,  that  saveth 
him  that  shall  be  saved  indeed. 

The  Father's  grace  saveth  no  man  without  the 
grace  of  the  Son  ;  neither  doth  the  Father  and  the 
Son  save  any  without  the  grace  of  the  Spirit;  for 
as  the  Father  loves,  the  Son  must  die,  and  the 
Spirit  must  sanctify,  or  no  soul  must  be  saved. 

Some  think  that  the  love  of  the  Father,  without 
the  blood  of  the  Son,  will  save  them,  but  they  are 
deceived  ;  for  '  without  shedding  of  blood  is  no  re- 
mission.' lie.  ix.  22. 

Some  think  that  the  love  of  the  Father  and 
blood  of  the  Son  will  do,  without  the  holiness  of 
tlie  Spirit  of  God ;  but  they  are  deceived  also  ;  fur 
'  if  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his  ; '  and  again,  '  without  holiness  no  man 
shall  see  the  Lord.'  Ro. vui. 9.  lie. xu. u. 

Tiiere  is  a  third  sort,  that  think  the  holiness  of 
the  Spirit  is  sutficient  of  itself;  but  they  (if  they 
had  it)  are  deceived  also ;  for  it  must  be  the  grace 
of  the  Father,  the  grace  of  the  Son,  and  the  grace 
of  the  Spirit,  jointly,  that  must  save  them. 

But  yet,  as  these  three  do  put  forth  grace  jointly 
and  truly  in  the  salvation  of  a  sinner,  so  they  put 
it  forth,  as  I  also  have  showed  you  before,  after  a 
diverse  manner.  The  Father  designs  us  for  heaven, 
tlie  Son  redeems  from  sin  and  death,  and  the  Spirit 
makes  us  meet  for  heaven ;  not  by  electing,  that 
is  the  work  of  the  Father ;  not  by  dying,  that  is 
the  work  of  the  Son  ;  but  by  his  revealing  Christ, 
and  applying  Christ  to  our  souls,  by  shedding  the 
love  of  God  abroad  in  our  hearts,  by  sanctifying 
of  our  souls,  and  taking  possession  of  us  as  an 
earnest  of  our  possession  of  heaven. 

Quest.  III. — Who  are  they  that  are  to  be 

SAVED  BY  GRACE  ? 

I  come  now  to  the  third  particular — namely,  to 
show  you  who  they  are  that  are  to  be  saved  by 
(Trace. 


[  ]]7io  are  not  saved.  ]  First.  Not  the  self-righ- 
teous, not  they  that  have  no  need  of  the  physician. 
'The  whole  have  no  need  of  the  physician,'  saitli 
Christ.  '  I  came  not  to  call  the  righteous,  but 
sinners  to  repentance.'  Mar.  ii.  17.  And  again,  'llo 
hath  filled  the  hungry  with  good  things,  and  the 
rich  he  hath  sent  empty  away.'  Lu.  i.  53.    Now  when 

1  say  not  the  self-righteous  nor  the  rich,  I  mean 
not  that  they  are  utterly  excluded ;  for  Paul  was 
such  an  one ;  but  he  saveth  not  such  without  he 
first  awaken  them  to  see  they  have  need  to  be 
saved  by  grace. 

Secoml.  The  grace  of  God  saveth  not  him  that 
hath  sinned  the  unpardonable  sin.  There  is  no- 
thing left  for  him  '  but  a  certain  fearful  looking 
for  of  judgment,  -  which  shall  devour  the  adver- 
saries.'   He.  X.  26,  27. 

Third.  That  sinner  that  persevereth  in  final  im- 
penitency  and  unbelief  shall  be  damned.  Lu.  xiii.  3,  5. 

Ho.  ii.  2—5.    Jlir.  xvi.  15,  10. 

Fourth.  That  sinner  whose  mind  the  god  of  this 
world  hath  blinded,  that  the  glorious  light  of  the 
gospel  of  Christ,  who  is  the  image  of  God,  can 
never  shine  into  him,  is  lost,  and  nmst  be  damned. 

2  Co.  iv.  3,  4. 

Fifth.  The  sinner  that  maketh  religion  his  cloak 
fur  wickedness,  he  is  a  hypocrite,  and,  continuing 
so,  must  certainly  be  damned.   Ps.  cxxv.  5.  is.  xxxUi.  14. 

Mat.  xxiv.  50,  51. 

Sixth.  In  a  word,  every  sinner  that  persevereth 
in  his  wickedness,  shall  not  inherit  the  kingdom 
of  heaven — '  Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God?  Be  not 
deceived :  neither  fornicators,  nor  idolaters,  nor 
adulterers,  nor  effeminate,  nor  abusers  of  them- 
selves with  mankind,  nor  thieves,  nor  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners,  shall  in- 
herit the  kingdom  of  God.'  '  Let  no  man  deceive 
you  with  vain  words ;  for  because  of  these  things 
cometh  the  wrath  of  God  upon  the  children  of  dis- 
obedience.'   1  Co.  vi.  9-12.    Ep.  V.  5,  G. 

[IV/io  are  saved.]  Question.  But  what  kind  oi 
sinners  shall  then  be  saved? 

Answ.  Those  of  all  these  kinds  that  the  Spirit 
of  God  shall  bring  [to]  the  Father  by  Jesus  Christ; 
these,  I  say,  and  none  but  these,  can  be  saved, 
because  else  the  sinners  might  be  saved  without  the 
Father,  or  without  the  Son,  or  without  the  Spirit. 

Now,  in  all  that  1  have  said,  1  have  not  in  the 
least  suggested  that  any  sinner  is  rejected  because 
his  sins,  in  the  nature  of  them,  are  great ;  Christ 
Jesus  came  into  the  world  to  save  the  chief  of  sin- 
ners. It  is  not,  therefore,  the  greatness  of,  but 
the  continuance  in,  sins  that  indeed  damnetii  the 
sinner.  But  1  always  exclude  him  that  haih  sinned 
against  the  Holy  Ghost.  That  it  is  not  the  great- 
ness of  sin  that  excludeth  the  sinner  is  evident — 

1.  From  the  words  before  the  text,  which  doth 


343 


SAVED    BY    GRACE. 


give  an  nccount  of  what  kimi  of  sinners  were  here 
saved  by  grace,  as  namely,  they  that  were  dead  in 
trespasses  and  sins,  those  that  walked  in  those 
sins,  '  according  to  the  conrse  of  this  world,  accord- 
iiiir  to  the  j)rinee  of  the  power  of  the  air,  the  spirit 
tliat  now  worketh  in  the  children  of  disohedience: 
among  wlioni  also  we  all  had  our  conversation  in 
times  past  in  tlie  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mind  ;  and  were  by 
nature   tlio  children   of  wrath,   even  as    others.' 

Kp.  ii.  2,  3. 

2.  It  is  evident  also  from  the  many  sinners  that 
we  find  to  be  saved,  by  the  revealed  will  of  God. 
For  in  the  Word  we  have  mention  made  of  the  sal- 
vation of  great  sinners,  where  their  names  and 
their  sins  stand  recorded  for  our  encouragement ; 
as,  (I.)  You  read  of  Manasseh,  Avho  was  an  idol- 
ater, a  witch,  a  persecutor,  yea,  a  rebel  against 
the  word  of  God,  sent  unto  him  by  the  prophets ; 
and  yet  this  man  was  saved.  2Ch.xx.\iii.2— 13.  2Ki.xxi.l6. 
(2.)  You  read  of  Mary  Magdalene,  in  whom  were 
seven  devils ;  her  condition  was  dreadful,  yet  she 
was  saved,  i.n.  viii.  •>.  Jn,  XX.  (3.)  You  read  of  the 
man  that  had  a  legion  of  devils  in  him.  0  how 
dreadful  was  his  condition!  and  yet  by  grace  he 
was  saved.  Mar.  v.  i-io.  (4.)  You  read  of  them  that 
murdered  the  Lord  Jesus,  and  how  they  were  eon- 
verted  and  saved.  Ac.  iL23.  (5.)  You  read  of  the 
exorcists,  how  they  closed  with  Christ,  and  were 
saved  by  grace.  Ac.  six.  i3.  (6.)  You  read  of  Saul 
the  persecutor,  and  how  he  was  saved  by  grace. 

Ac.  ix.  15. 

OLiject.  But,  thou  sayest,  I  am  a  backslider. 

Answ.  So  was  Noah,  and  yet  he  found  grace 
in  the  eyes  of  the  Lord.  Ge.  ix.  21,  22.  So  was  Lot, 
and  yet  Gotl  saved  him  by  grace.  Ge.  xLs.  35.  2  re.il.  7-9. 
So  was  David,  yet  by  grace  he  was  forgiven  his 
iniquities.  2  Sa.  xU.  7-13.  So  was  Solomon,  and  a 
great  one  too ;  yet  by  grace  his  soul  was  saved. 
Va.  ixxxix.  28-34.  So  was  Peter,  and  that  a  dreadful 
one ;  yet  by  grace  he  was  saved.  Mat.  xxvi.  6^-71. 
Mar.  .xvi.  7.  Ac.  xv.  7-11.  Besidcs,  for  further  encour- 
agement, read  Jer.  iii.,  xxxiii  25,  26;  li  5.  Ezek.  xx.xvi.  25.  Hos. 
XIV.  1-1;  and  stay  thyself,  and  wonder  at  the  riches 
of  the  grace  of  God. 

Quest.  But  how  should  we  find  out  what  sin- 
ncra  shall  be  saved?  All,  it  seems,  shall  not. 
Besides,  for  aught  can  be  gathered  by  what  you 
have  said,  there  is  as  bad  saved  as  damned,  set 
him  that  hatli  sinned  tlie  unpardonable  sin  aside. 

Aii^w.  True,  tliere  are  as  bad  saved  as  damned  ; 
but  to  this  questiun:  They  that  are  cfi'octually 
called,  are  saved.  They  that  believe  on  the  Son 
of  God  shall  be  saved.  They  that  are  sanctified 
and  preserved  in  Christ  shall  be  saved.  Tliey  that 
lake  up  their  cross  daily,  and  follow  Christ,  shall 
be  saved. 

Take  a  catalogtie  uf  them  thus:   '  BlUcvc  on  the 


Lord  Jesus  Christ,  and  thou  slialt  be  saved.* 
Jiar.  xvi.  ic.  Ac.  xvi.  31.  '  If  thou  slialt  confess  with 
thy  mouth  the  Lord  Jesus,  and  shalt  believe  in 
thine  heart  that  God  liath  raised  him  from  the 
dead  thou  shalt  be  saved.'  Ro.  x.  9.  Be  justified  by 
the  blood  of  Christ,  and  thou  shalt  be  saved.  Ro.  v.  9. 
Be  reconciled  to  God  by  the  death  of  his  Son,  and 
thou  shalt  be  saved  by  his  life.  Ro.  v  10.  '  And  it 
shall  come  to  pass,  that  whosoever  shall  call  011 
the  name  of  the  Lord  shall  be  saved.'  Ac.  u.  21. 

See  some  other  scriptures.  '  He  shall  save  the 
humble  person.'  Jo'oxxii.  29.  'Thou  wilt  save  tho 
afilicted  people.'  Vs.  xviii.  27.  '  He  shall  save  the 
children  of  the  needv.'  rs.  Uxii.  4.  *  He  shall  save 
the  souls  of  the  needy.'  rs.  ixxii.  13.  '0  thou,  my 
God,  save  thy  servant  that  trusteth  in  thee.'  Ps. 
ixxxvi.  2.  '  He  will  fulfil  the  desire  of  thera  that 
fear  him,  he  also  will  hear  their  cry,  and  will  save 
them.'  Ps.  cxiv.  19. 

[Caution.^  But,  sinner,  if  thou  M'ouldst  indeed 
be  saved,  beware  of  these  four  things — 

1 .  Beware  of  delaying  repentance ;  delays  are 
dangerous  and  damnable  ;  they  are  dangerous,  be- 
cause they  harden  the  heart ;  they  are  damnable, 
because  their  tendency  is  to  make  thee  outstand  the 

time  of  grace.    Vs.  xcv.  7.    lie.  iU.-xii. 

2.  Beware  of  resting  in  the  word  of  the  kingdom, 
without  the  spirit  and  power  of  the  kingdom  of  the 
gospel ;  for  the  gospel  coming  in  word  only  saves 
nobody,  for  the  kingdom  of  God  or  the  gospel,  where 
it  comes  to  salvation,  is  not  in  word  but  in  power. 

1  Til.  i.  4-n.    1  Co.  iv.  19. 

3.  Take  heed  of  living  in  a  profession,  a  life  that 
is  provoking  to  God ;  fur  that  is  the  way  to  make 
him  cast  theo  away  in  his  anger. 

4.  Take  heed  that  thy  inside  and  outside  be  alike, 
and  both  conformable  to  the  Word  of  his  grace ; 
labour  to  be  like  the  living  creatures  which  thou         ■ 
mayest  read  of  in  the  book  of  the  prophet  Ezekiel,         I 
whose  appearance  and  themselves  were  one.*  Eze..\.22. 

In  all  this,  I  have  advertised  you  not  to  be  con- 
tent without  the  power  and  Spirit  of  God  in  3'our 
hearts,  for  without  him  you  partake  of  none  of  the 
grace  of  the  Father  or  Son,  but  will  certainly  miss 
of  the  salvation  of  the  soul. 

• 
Quest.  IV. — How  it  appears  that  they  tilit  are 

SAVED,  ARE  SAVED  BY  GRACE  ^ 

This  fourth  question  requireth  that  some  demon- 
stration be  given  of  the  truth  of  this  doctrine  — 


*  '  Their  appciirauce  and  themselves ; '  this  beautiful  iUustra- 
liou  might  eseape  the  reader's  uolice,  uuless  specially  directed 
to  it.  The  living  creatures  were  always  the  same,  although 
seen  vuider  diifereut  circiimstaiiees,  and  in  diverse  places.  In- 
side and  out  they  were  the  same;  without  deviation  ortmniing, 
they  went  straight  forward.  It  is  well  said  that  Bunyan  hua 
here  snatched  a  grace  beyoud  the  reach  of  art,  and  has  applied  it 
to  e.\alt  and  beautify  cousislency  of  Wu-istiati  character. — Eu. 


SAVED  BY  GRACE. 


349 


to  wit,   that   they  that    are   saved  are  saved  by 
grace. 

What  hath  hceii  said  before  liath  oiven  some 
demonstration  of  the  truth  ;  wlierefore,  first  repeat- 
ing in  few  Avords  the  sum  of  what  hath  been  said 
ah'eady,  I  shall  come  to  further  proof.  1.  That 
this  is  true,  the  Scriptures  testify,  because  God 
chose  them  to  salvation  before  they  had  done  good. 
R/).  i.\.  11.  2.  Christ  was  ordained  to  he  their  Sa- 
viour before  the  foundation  of  the  woidd.  Ep.  i.  4. 
IPe.  i.  19— 21.  3.  All  things  that  concur  and  go  to 
our  salvation  were  also  in  the  same  laid  up  in  Christ, 
to  be  communicated  in  the  dispensation  of  the  ful- 
ness of  times,  to  them  that  shall  be  saved.  Ep.  i.  3,  4. 

£  Ti.  i.  9.   Ep.  i.  IC;  lii.  8—11.   Ro.  viii.  30. 

[TJiat  salvation  is  by  grace  appears  in  its  con- 
trivance.^ Again,  as  their  salvation  was  contrived 
by  God,  so,  as  was  said,  this  salvation  was  under- 
taken by  one  of  the  three ;  to  wit,  the  Son  of  the 

Father.    Ju.  i.  29.   Is.  xlviii.  16. 

Had  there  been  a  contrivance  in  heaven  about 
the  salvation  of  sinners  on  earth,  yet  if  the  result 
of  that  contrivance  had  been  that  we  should  be 
saved  by  our  own  good  deeds,  it  would  not  have  been 
proper  for  an  apostle,  or  an  angel,  to  say,  '  By 
grace  ye  are  saved.'  But  now,  when  a  council  is 
held  in  eternity  about  the  salvation  of  sinners  in 
time,  and  when  the  result  of  that  council  shall  be, 
that  the  Father,  the  Son,  and  the  Holy  Ghost  will 
themselves  accomplish  the  work  of  this  salvation, 
this  is  grace,  this  is  naturally  grace,  grace  that  is 
rich  and  free  ;  yea,  this  is  unthought-of  grace.  I 
Avill  say  it  again,  this  is  nnthought-of  grace ;  for 
who  could  have  thought  that  a  Saviour  had  been 
in  the  bosom  of  the  Father,  or  that  the  Father 
would  have  given  him  to  be  the  Saviour  of  men, 
since  he  refused  to  give  him  to  be  the  Saviour  of 
angels?  He. ii. IG,  17. 

[^Grace  ajypears  in  the  Son's  underiaJcing  this 
work.^  Again  ;  could  it  have  been  thought  that  the 
Father  would  have  sent  his  Son  to  be  the  Saviour, 
we  should,  in  reason,  have  thouglit  also  that  he 
would  never  have  taken  the  work  M'holly  upon 
himself,  especially  that  fearful,  dreadful,  soul-asto- 
nishing, and  amazing  part  thereof !  Who  could 
once  have  imagined  that  the  Loi'd  Jesus  would  have 
made  himself  so  poor  as  to  stand  before  God  in  the 
nauseous  rags  of  our  sins,  and  subject  himself  to 
the  curse  and  death  that  were  due  to  our  sin  ?  hut 
thus  he  did  to  save  us  by  grace. 

'  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  witii  all  spiritual 
blessings  in  heavenly  p/aces  in  Christ:  according 
as  he  hath  chosen  us  in  him  before  the  foundation 
of  the  world,  that  we  should  be  holy  and  witliout 
blame  before  him  in  love :  having  predestinated  us 
unto  the  adoption  of  children  by  Jesus  Christ  to 
himself,  according  to  the  good  pleasure  of  his  will, 


to  the  praise  of  the  glory  of  his  grace,  wherein 
he  hath  made  us  accepted  in  the  Beloved  ;  in 
whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins,  according  to  the  riches  of  his 
grace. '  Ep.  i.  3-7. 

[Grace  appears  in  the  terms  and  conditions  on 
ivhich  salvation  is  macle  over.]  Again  ;  if  we  con- 
sider the  terms  and  conditions  upon  which  this 
salvation  is  made  over  to  them  that  are  saved,  it 
will  further  appear  we  are  saved  by  grace. 

1.  The  things  that  immediately  concern  our 
justification  and  salvation,  they  are  offered,  yea, 
given  to  us  freely,  and  we  are  commanded  to 
I'eceive  them  by  faith.  Sinner,  hold  up  thy  lap. 
God  so  loved  the  world,  that  he  giveth  his  Son, 
that  he  giveth  his  righteousness,  that  he  giveth 
his  Spirit,  and  the  kingdom  of  heaven.  Ju.  m.  I6.  Uo. 

V.  17.    2  Co.  i.  21,  22.    Lu.  xii.  32. 

2.  He  also  giveth  repentance,  he  giveth  faith, 
and  giveth  everlasting  consolation,  and  good  hope 
through  grace.  Ac.  v.  so,  31.  riu.  L  20.  2  Th.  ii.  ic. 

3.  He  giveth  pardon,  and  giveth  more  grace, 
to  keep  us  from  sinking  into  hell,  than  we  have 
sin  to  sink  us  in  thither.    Ac.  v.  31.  Pr.  iii.  34.  Ja.  iv.  6. 

1  Pe.  V.  5. 

4.  He  hath  made  all  these  things  over  to  us  in 
a  covenant  of  grace.  We  call  it  a  covenant  of 
grace,  because  it  is  set  in  opposition  to  the  cove- 
nant of  works,  and  because  it  is  established  to  us 
in  the  doings  of  Christ,  founded  in  his  blood,  es- 
tablished upon  the  best  promises  made  to  him,  and 
to  us  bv  him.  *  For  all  the  promises  of  God  in 
him  are  yea,  and  in  him  amen,  to  the  glory  of  God 
by  us. '  2  Co.  i.  20. 

But  to  pass  these,  and  to  come  to  some  other 
demonstrations  for  the  clearhig  of  this — 
Let  us  a  little  consider. 

What  man  is,  vp)on  whom  the  Faiher,  the  Son,  and 
the  Spirit  bestoivs  this  grace. 

1.  [An  enemy  to  God.]  By  nature  he  is  an 
enemy  to  God,  an  enemy  in  his  mind.  '  The  car- 
nal mind  is  enmity  against  God,  for  it  is  not  sub- 
ject  to  the  law  of  God,  neitlicr  indeed  can  be.'  ' 

Ro.viii.7.  Col.  i.  21. 

2.  [A  slave  to  sin.]  So  that  the  state  of  man 
was  this — he  was  not  only  over  persuaded  on  a 
sudden  to  sin  against  God,  but  he  drank  this  sin, 
like  water,  into  his  very  nature,  mingled  it  with 

I  every  faculty  of  his  soul  and  member  of  his  body ; 

'  by  the  means  of  which  he  became  alienated  from 

God,  and  an  enemy  to  him  in  his  very  heart;  and 

I  wilt  thou,  0  Lord,  as  the  Scripture  hath  it,  •  And 

1  dost  thou  open  thine  eyes  upon  sucli  an  one?'  Job 

xiv.  3.      Yea,  open  thy  heart,  and  take  this  man, 

not  into  judgment,  but  into  mercy  with  thee? 

I       3.  [In  covenant  with  death  and  hell.\     Further, 

'  man  by  his  sin  had  not  only  given  himself  to  be  a 


2)50 


SAVED    BV    GRACE. 


cnptive  slave  to  tlic  devil,  but,  continuing  in  his 
sin,  be  made  bead  against  bis  God,  struck  up  a 
covenant  with  deatb,  and  made  an  agreement  with 
jiell;  but  for  God  to  open  bis  eyes  upon  such  an 
one,  and  to  take  hold  of  him  by  riches  of  grace, 
this  is  amazing,  is.  ixviii.  iG-is. 

See  where  God  found  the  Jew  when  he  came  to 
look  upon  him  to  save  him — •  As/oi-  thy  nativity,' 
says  God,  '  in  the  day  thou  wast  born  thy  navel 
was  not  cut,  neither  wast  thou  washed  in  water 
to  supple  thee;  thou  wast  not  salted  at  all,  nor 
swaddled  at  all.  None  eye  pitied  thee,  to  do  any 
of  these  unto  thee,  to  have  compassion  upon  thee; 
but  thou  wast  cast  out  in  the  open  field,  to  the 
loathing  of  thy  person,  in  the  day  that  thou  wast 
born.  And  when  I  passed  by  thee,  and  saw  thee 
polluted  in  thine  own  blood,  I  said  unto  thee,  ivhen 
tfiau  u-ad  in  thy  blood,  Live;  yea,  I  said  unto  thee, 
ichen  thou  icad  in  thy  blood,  Live.  -  Now  when  I 
passed  by  thee,  and  looked  upon  thee,  behold,  thy 
time  u'as  the  time  of  love  :  and  1  spread  mj'  skirt 
over  thee,  and  covered  thy  nakedness ;  yea,  I 
sware  unto  thee,  and  entered  into  a  covenant  with 
thee,  saith  the  Lord  God,  and  thou  becamest 
mine.'  Sinner,  see  further  into  the  chapter,  Eze.  xvi. 
All  this  is  the  grace  of  God ;  every  word  in  this 
text  smells  of  grace. 

But  before  I  pass  this,  let  us  a  little  take  no- 
tice of 

Tlie  carriage  of  God  to  man,  and  again  of  man  to 
God,  in  his  conversion. 

First.  Of  God's  carriage  to  man.  Tie  comes  to 
him  while  he  is  in  his  sins,  in  his  blood ;  he  comes 
to  him  now,  not  in  the  heat  and  fire  of  his  jeal- 
ousy, but  '  in  the  cool  of  the  day,'  in  unspeakable 
gentleness,  mercy,  pity,  and  bowels  of  love ;  not 
in  clothing  himself  with  vengeance,  but  in  a  way 
of  entreaty,  and  meekly  beseecheth  the  sinner  to 
be  reconciled  unto  him.  2  Co.  v.  19,  20. 

It  is  expected  among  men  that  he  which  giveth 
the  offence  should  be  the  first  in  seeking  peace; 
but,  sinner,  betwixt  God  and  man  it  is  not  so ; 
not  that  we  loved  God,  not  that  we  chose  God  ; 
but  '  God  was  m  Christ,  reconciling  the  world  unto 
liiinself,  not  imputing  their  trespasses  unto  them.' 
God  is  the  first  thatseeketh  peace;  and,  as  I  said, 
in  a  way  of  entreaty  he  bids  his  ministers  pray 
you  in  Christ's  stead;  '  as  though  God  did  beseech 
you  by  us,  we  pray  you,  in  Cinist's  stead,  be  ye 
reconciled  to  God.'  0  sinner,  wilt  thou  not  open? 
Behold,  God  the  Father  and  liis  Sou  Jesus  Christ 
stand  both  at  the  door  of  thy  heart,  beseeching 
tliere  for  favour  from  thee,  that  thou  wilt  be  re- 
conciled to  them,  with  promise,  if  thou  wilt  comply, 
to  forgive  thee  all  thy  sins.  0  grace !  0  amazmg 
grace  I  To  see  a  prince  entreat  a  beggar  to  re- 
ceive an  alms  would  be  a  strange  sight ;   to  see  a 


king  entreat  the  traitor  to  accept  of  mercy  would 
be  a  stranger  sight  than  that;  but  to  see  God  en- 
treat a  sinner,  to  hear  Christ  say,  *  I  stand  at  the 
door  and  knock,'  with  a  heart  full  and  a  heaven 
full  of  grace  to  bestow  upon  him  that  opens,  this 
is  such  a  sight  as  dazzles  the  eyes  of  angels. 
What  sayest  thou  now,  sinner?  Is  not  this  God 
rich  in  mercy?  Ilath  not  this  God  great  love  for 
sinners  ?  Nay,  further,  that  thou  mayest  not  have 
any  ground  to  doubt  that  all  this  is  but  comple- 
menting, thou  hast  also  here  declared  that  God. 
hath  made  his  Christ  '  to  be  sin  for  us,  who  knew 
no  sin,  that  we  might  be  made  the  righteousness 
of  God  in  him.'  If  God  would  have  stuck  at 
anything,  he  would  have  stuck  at  the  death  of  bis 
Son;  but  he  '  delivered  him  up  for  us'  freely;  '  bow 
shall  he  not  with  him  also  freely  give  us  all  things?' 

Ho.  viii.  32.* 

But  this  is  not  all.  God  doth  not  only  beseech 
thee  to  be  reconciled  to  him.  but  further,  for  thy 
encouragement,  he  hath  pronounced,  in  thy  hear- 
ing, exceeding  great  and  precious  promises  ;  '  and 
hath  confirmed  it  by  an  oath,  that  by  two  immut- 
able things,  in  which  it  was  impossible  for  God  to 
lie,  we  might  have  a  strong  consolation,  who  have 
fled  for  refuge  to  lay  hold  upon  the  hope  set  before 

us. '    ne.  vi.  18,  19.    Is.  1.  18  ;    Iv.  6,  7.    Je.  li.  5. 

Second.  [Of  man's  carriage  to  God.]  Let  us 
come  now  to  the  carriage  of  these  sinners  to  God, 
and  that  from  the  first  day  he  beginneth  to  deal 
with  their  souls,  even  to  the  time  that  they  are  to 
be  taken  up  into  heaven.     And, 

First.  To  begin  with  God's  ordinary  dealing 
with  sinners,  when  at  first  he  ministereth  convic- 
tion to  them  by  his  Word,  how  strangely  do  they 
behave  themselves  I  They  love  not  to  have  their 
consciences  touched  ;  they  like  not  to  ponder  upon 
what  they  have  been,  what  they  are,  or  what  is. 
like  to  become  of  them  hereafter ;  such  thoughts 
they  count  unmanly,  hurtful,  disadvantageous ; 
therefore  '  they  refused  to  hearken,  and  pulled 
away  the  shoulder,  and  stopped  their  ears,  that 
they  should  not  hear.'  Zee.  7.  ii.  And  now  they  are 
for  anything  rather  than  the  Word;  an  alehouse,  a 
whorehouse,  a  playhouse,  sports,  pleasures,  sleep, 
the  world,  and  what  not,  so  they  may  stavef  off 
the  power  of  the  word  of  God. 

Secoiul.  If  God  now  comes  up  closer  to  them, 
and  begins  to  fasten  conviction  upon  the  con- 
science, though  such  conviction  be  the  first  step 
to  faith  and  repentance,  yea,  and  to  life  eternal, 
yet  what  shifts  will  they  have  to  forget  them,  and 


*  This  is  one  of  Banyan's  peculiarly  affecting  representa- 
tiotis,  which  in  preaching  went  to  the  heart,  producing  intense 
interest,  and  tears  of  contrition  over  the  stnbboruness  of 
human  nature.  Reader,  Bunyan,  being  dead,  yet  spe.iketh; 
can  you  feel  unaffected  under  such  an  appeal  ?— Ed. 

t  '  io  stave,'  to  thrust,  to  push,  to  delay. — Ed. 


SAVED   BY   GRACE. 


351 


wear  them  ofi'!  Yea,  although  they  now  begin 
to  see  that  they  must  either  turn  or  burn,*  yet 
oftentimes  even  then  they  will  study  to  wave  a 
present  conversion:  they  object,  they  are  too  young 
to  turn  yet;  seven  years  hence  time  enough,  when 
they  are  old,  or  come  upon  a  sick-bed.  0  what 
an  enemy  is  man  to  his  own  salvation !  I  am 
persuaded  that  God  hath  visited  some  of  you  often 
with  his  Word,  even  twice  and  thrice,  and  you 
have  thrown  water  as  fast  as  he  hath  by  the  Word 
cast  fire  upon  your  conscience.!  Christian,  what 
had  become  of  thee  if  God  had  tahen  thy  denial 
for  an  answer,  and  said.  Then  will  I  carry  the 
word  of  salvation  to  another,  and  he  will  hear  it? 
Sinner,  turn,  says  God.  Lord,  I  cannot  tend]:  it, 
says  the  sinner.  Turn  or  burn,  says  God.  I  will 
venture  that,  says  the  sinner.  Turn,  and  be  saved, 
says  God.  1  cannot  leave  my  pleasui'cs,  says  the 
sinner:  sweet  sins,  sweet  pleasures,  sweet  delights, 
says  the  sinner.  But  what  grace  is  it  in  God  thus 
to  parley  with  the  sinner!  0  the  patience  of  God 
to  a  poor  sinner!  What  if  God  should  now  say, 
Then  get  thee  to  thy  sins,  get  thee  to  thy  de- 
lights, get  thee  to  thy  pleasures,  take  them  for 
thy  portion,  they  shall  be  all  thy  heaven,  all  thy 
happiness,  and  all  thy  portion? 

Hard.  But  God  comes  again,  and  shows  the 
sinner  the  necessity  of  turning  now;  now  or  not 
at  all;  yea,  and  giveth  the  sinner  this  conviction 
so  strongly,  that  he  cannot  put  it  off.  But  behold, 
the  sinner  has  one  spark  of  enmity  still.  If  he 
must  needs  turn  now,  he  will  either  turn  from  one 
sin  to  another,  from  great  ones  to  little  ones,  from 
many  to  few,  or  from  all  to  one,  and  there  stop. 
But  perhaps  convictions  will  not  thus  leave  him. 
W"hy,  then,  he  will  turn  from  profaneness  to  the 
law  of  Moses,  and  will  dwell  as  long  as  God  will 
let  him  upon  his  own  seeming  goodness.  And 
now  observe  him,  he  is  a  great  stickler  for  legal 
performance;  now  he  will  be  a  good  neighbour,  he 
will  pay  every  man  his  own,  will  leave  off  his 
swearing,  the  alehouse,  his  sports,  and  carnal  de- 
lights; he  will  read,  pray,  talk  of  Scripture,  and 
be  a  very  busy  one  in  religion,  such  as  it  is;  now 
he  will  please  God,  and  make  him  amends  for  all 
the  wrong  he  hath  done  him,  and  will  feed  him 
with  chapters,  and  prayers,  and  promises,  and  vows, 
and  a  great  many  more  such  dainty  dishes  as 
these,  persuading  himself  that  now  he  must  needs 


*  These  terms  are  taken  from  Foxe's  Martyrologij.  It  was 
frequently  the  brutal  remark  of  the  Judges,  You  must  turn  or 
burn.  Bunyan  here  applies  it  to  turning  from  sin  or  biu-iiing 
in  hell.^Eu. 

t  This  treatise  having  been  written  some  years  after  the 
Filgrlms  Progress,  Bunyan  very  naturally  refers  to  the  well- 
known  scene  in  the  Interpreter's  House,  where  the  fire  is  kei)t 
burning  by  oil  from  lehbid  the  wail,  iu  spite  of  all  the  water 
thrown  upon  its  flames. — Ed. 

\  'To  tCEil,'  to  watch,  to  guard,  to  attend. — Eo. 


be  fair  for  heaven,  and  thinks  besides  that  he 
serveth  God  as  well  as  any  man  in  England  can.j| 
But  all  this  while  he  is  as  ignorant  of  Christ  as 
the  stool  he  sits  on,  and  no  nearer  heaven  than 
was  the  blind  Pharisee;  only  he  has  got  in  a 
cleaner  way  to  hell  than  the  rest  of  his  neighbours 
are  in — '  Tliere  is  a  generation  that  are  pure  in 
their  own  eyes,  and  yet  is  not  washed  from  their 
filthiness.'  Tr.  xxx.  12. 

Might  not  God  now  cut  off  this  sinner,  and  cast 
him  out  of  his  sight;  might  he  not  leave  him  here 
to  his  own  choice,  to  be  deluded  by,  and  to  fall  iu 
his  own  righteousness,  because  he  '  trusteth  to  it, 
and  commits  iniquity?'  Eze.  xxxiii.  13.  But  grace, 
preventing  grace,  preserves  him.  It  is  true,  this 
turn  of  the  sinner,  as  I  said,  is  a  turning  short  of 
Christ;  but. 

Fourth.  God  in  this  way  of  the  sinner  will  mer- 
cifully follow  him,  and  show  him  the  shortness  of 
his  performances,  the  emptiness  of  his  duties,  and 
the  uncleanness  of  his  righteousness,  is.  xxviii.  211 ; 
ixiv.  6.  Thus  I  speak  of  the  sinner,  the  salvation  of 
whose  soul  is  graciously  intended  and  contrived  of 
God;  for  he  shall  by  gospel  light  be  wearied  out 
of  all ;  he  shall  be  made  to  see  the  vanity  of  all, 
and  that  the  personal  righteousness  of  Jesus  Christ, 
and  that  only,  is  it  which  of  God  is  ordained  to  save 
the  sinner  from  the  due  reward  of  his  sins.  But 
behold,  the  sinner  now,  at  the  sight  and  sense  of 
his  own  nothingness,  falleth  into  a  kind  of  despair; 
for  although  he  hath  it  in  him  to  presume  of  sal- 
vation, through  the  delusiveness  of  his  own  good 
opinion  of  himself,  yet  he  hath  it  not  in  himself  to 
have  a  good  opinion  of  the  grace  of  God  in  the 
righteousness  of  Christ ;  wherefore  he  concludeth, 
that  if  salvation  be  alone  of  the  grace  of  God,  through 
the  righteousness  of  Christ,  and  that  all  of  a  man's 
own  is  utterly  rejected,  as  to  the  justification  of  his 
person  with  God,  then  he  is  cast  away.  Now  the 
reason  of  this  sinking  of  heart  is  the  sight  that  God 
hath  given  him,  a  sight  of  the  uncleanness  of  his 
best  performance;  the  former  sight  of  his  immor- 
alities did  somewhat  distress  him,  and  make  him 
betake  himself  to  his  own  good  deeds  to  ease  his 
conscience,  wherefore  this  was  his  prop,  his  stay ; 
but  behold,  now  God  hath  taken  this  from  under 
him,  and  now  he  falls;  wherefore  his  best  doth  also 
now  forsake  him,  and  flies  away  like  the  morning 
dew,  or  a  bird,  or  as  the  chaff  that  is  driven  with 
the  whirlwind,  and  the  smoke  out  of  a  chimney. 

IIo.  11.  11  ;    xiii.  3. 

Besides,  this  revelation  of  the  emptiness  of  his 
own  righteousness,  brings  also  with  it  a  further  dis- 

II  How  pointedly,  how  admirably,  does  this  illustrate  the 
fond  absurdities,  the  extreme  follies  of  the  human  heart  I 
'To  serve  God  with  such  dainty  dishes,'  the  cleanest  being 
befouled  with  sin.  '  A  cleaner  way  to  hell  than  our  neigh- 
bours ! ' — Eu. 


Z'ii 


SAVED   BY   GRACE. 


covery  of  the  iiaui;li(iiicss  of  his  heart,  in  its  hypo- 
crisies, pride,  uubuhef,  hardness  of  heart,  deadness, 
iiiul  backwardness  to  all  gospel  and  new-covenant 
obe-liencc,  wliich  si.oht  of  himself  lies  like  niill- 
stonos  upon  his  shoulders,  and  sinks  him  yet  further 
into  doubts  and  fears  of  damnation.  For,  l»id  him 
now  receive  Christ,  he  answers  he  cannot,  he  dares 
not.  Ask  him  why  he  cannot,  he  will  answer  he 
has  no  faith,  nor  hope  in  his  heart.  Tell  him  that 
grace  is  offered  him  freely,  he  says,  but  I  have  no 
iieart  to  receive  it;  besides,  he  finds  not,  as  he 
tiiinks,  any  gracious  disposition  in  his  soul,  and 
therefore  concludes  he  doth  not  belong  to  God's 
mercy,  nor  hath  an  interest  in  the  blood  of  Christ, 
and  therefore  dares  not  presume  to  believe;  where- 
fore, as  I  said,  he  sinks  in  his  heart,  he  dies  in  his 
thoughts,  he  doubts,  he  despairs,  and  concludes  he 
shall  never  be  saved. 

Fifth.   But  behold,  the  God  of  al!  grace  leaveth 
him  not  in  this  distress,  but  comes  up  now  to  him 
closer  than  ever ;  he  sends  the  Spirit  of  adoption, 
the  blessed  Comforter,  to  him,  to  tell  him,  *  God  is 
love,'  and  therefore  not  willing  to  reject  the  broken 
in  heart;  bids  him  cry  and  pray  for  an  evidence  of 
mercy  to  his  soul,  and  says,  '  Peradventure  you 
may  be  hid  in  the  day  of  the  Lord's  anger.'     At 
this  the  sinner  takes  some  encouragement,  yet  be 
can  get  no  more  than  that  which  will  hang  upon  a 
mere  probability,  which  by  the  next  doubt  that 
ariseth  in  the  heart  is  blown  quite  away,  and  the 
soul  left  again  in  his  first  plight,  or  worse,  where 
he  lamentably  bewails  his  miserable  state,  and  is 
tormented  with  a  thousand  fears  of  perishing,  for 
he  hears  not  a  word  from  heaven,  perhaps  for  seve- 
ral weeks  together.     Wherefore  unbelief  begins  to 
get  the  mastery  uf  him,  and  takes  off  the  very  edo-e 
and  spirit  of  prayer,  and  inclination  to  hear  the 
Word  any  longer;  yea,  the  devil  also  claps  in  with 
these  thoughts,  saying  that  all  your  prayers,  and 
hearing,  and  reading,  and  godly  company  which 
you  frequent,  will  rise  up  in  judgment  against  you 
nt  last;    tiierefore  better  it  is,   if  you    must    be 
damned,  to  choose  as  easy  a  place  in  hell  as  you 
can.     The  soul  at  this,  being  quite  discouraged, 
thinks  to  do  as  it  hath  been  taught,  and  with  dying 
thoughts  it  begins  to  faint  when  it  goeth  to  prayer 
or  to  hear  the  word ;  but  behold,  when  all  hope 
seems  to  be  quite  gone,  and  the  soul  concludes, 
1  DIE.  I  I'Eitlsii,  in  comes,  on  a  sudden,  tlie  Spirit  of 
God  again,  with  some  good  word  of  God,  which  the 
Boul  never  thought  of  before,  which  word  of  God 
commands  a  calm  in  the  soul,  makes  unbelief  give 
l)lace,  encouragcth    to  hope  and  wait  upon  God 
again ;  periiaps  it  gives  some  little  sight  of  Christ 
to  the  soul,  and  of  his  blessed  undertaking  for  sin- 
ners.     But  behold,  so  soon  as  the  power  of  things 
doea  again  begin  to  wear  otf  the  heart,  the  sinner 
rjivcs    place  to  unbelief,  questions  God's  mercy, 


and  fears  damning  again;  he  also  entertains  hard 
thoughts  of  God  and  Christ,  and  thinks  former 
encouragements  were  fancies,  delusions,  or  mere 
think-so 's.  And  why  doth  not  God  now  cast  the 
sinner  to  hell  for  his  thus  abusing  his  mercy  and 
grace.  0  no !  '  He  will  have  mercy  on  whom  he 
will  have  mercy,  and  he  will  have  compassion  on 
whom  he  will  have  compassion;'  wherefore  'good- 
ness and  mercy  shall  follow  him  all  the  days  of  his 
life,  that  he  may  dwell  in  the  house  of  the  Lord 
for  ever. '  Ps.  ixiii.  6. 

Sixlh.  God,  therefore,  after  all  these  provocations, 
comes  by  his  Spirit  to  the  soul  again,  and  brings 
sealing  grace  and  pardon  to  the  conscience,  testi- 
fying to  it  that  its  sins  are  forgiven,  and  that  freely, 
for  the  sake  of  the  blood  of  Christ;  and  now  has 
the  sinner  such  a  sight  of  the  grace  of  God  in 
Christ  as  kindly  breaks  his  heart  with  joy  and  com- 
fort; now  the  soul  knows  what  it  is  to  eat  promises; 
it  also  knows  what  it  is  to  eat  and  drink  the  flesh 
and  blood  of  Jesus  Christ  by  faith;  now  it  is  driven 
by  tiie  power  of  his  grace  to  its  knees,  to  thank 
God  for  forgiveness  of  sins  and  for  hopes  of  an 
inheritance  amongst  them  tliat  are  sanctified  by 
faith  which  is  in  Christ;  now  it  hath  a  calm  and 
sunshine ;  now  *  he  washeth  his  steps  with  butter, 
and   the   rock   pours   him   out  rivers  of  oil,'    Job 

xxix.  C. 

Seventh.  But  after  this,  perhaps  the  soul  grows 
cold  again,  it  also  forgets  this  grace  received,  and 
waxeth  carnal,  begins  again  to  itch  after  the  world, 
loseth  the  life  and  savour  of  heavenly  things, 
grieves  the  Spirit  of  God,  wofully  backslides,  cast- 
eth  off  closet  duties  quite,  or  else  retains  only  the 
formality  of  them,  is  a  reproach  to  religion,  grieves 
the  hearts  of  them  that  are  awake,  and  tender  of 
God's  name,  <kc.  But  what  will  God  do  now? 
Will  he  take  this  advantage  to  destroy  the  sinner? 
No.  Will  he  let  him  alone  in  his  apostasy?  No. 
Will  he  leave  him  to  recover  himself  by  the  strength 
of  his  now  languishing  graces?  No.  What  then? 
Why,  he  will  seek  this  man  out  till  he  finds  him, 
and  bring  him  home  to  himself  again :  '  For  thus 
saith  the  Lord  God,  Behold,  I,  eveyi  I,  will  both 
searcli  my  sheep,  and  seek  them  out.  As  a  shep- 
herd seeketh  out  his  flock  in  the  day  that  he  is 
among  the  sheep  thai  are  scattered;  so  will  I  seek 
out  my  sheep,  and  will  deliver  them  out  of  all 
places  where  they  have  been  scattered.  -  I  will  seek 
that  which  was  lost,  and  bring  again  that  which 
was  driven  away,  and  will  bind  up  that  which  ims 
broken,  and  will  strengthen  that  which  was  sick.' 

Eze.  xxxiv.  11,  16. 

Thus  he  dealt  with  the  man  that  went  down 
from  Jerusalem  to  Jericho,  and  fell  among  thieves; 
and  thus  he  dealt  witb  the  prodigal  you  read  of 

also.     I,u.  X.  ;!0— 05  ;  xv.  20. 

Of  God's  ordinary  way   of  fetching  the  back- 


SAVED   BY   GRACE. 


353 


sliiler  homo  I  will  not  now  discourse — namely, 
whether  he  always  breaketh  his  bones  for  his  sins, 
as  he  broke  David's ;  or  whether  he  will  all  the 
days  of  their  life,  for  this,  leave  them  under  guilt 
and  darkness ;  or  wliether  he  will  kill  them  now, 
that  they  may  not  be  damned  in  the  day  of  judg- 
ment, as  he  dealt  with  them  at  Corinth,  i  Co.  xi. 
3n-:32.  He  is  wise,  and  can  tell  how  to  embitter 
backsliding  to  them  he  loveth.  He  can  break  their 
l)ones,  and  save  them;  he  can  lay  them  in  the  low- 
est pit,  in  darkness,  in  the  deep,  and  save  them  : 
lie  can  slay  them  as  to  this  life,  and  save  them. 
And  herein  again  appears  wonderful  grace,  that 
'  Israel  is  not  forsaken,  nor  Judah  of  his  God, 
though  their  land  was  filled  with  sin  against  the 
Holy  One  of  Israel.'  Je.  n.  5. 

Eigldh.  But  suppose  God  deals  not  either  of 
these  waj's  with  tlie  backslider,  but  shines  upon  him 
again,  and  seals  up  to  him  the  remission  of  his  sins 
a  second  time,  saying,  '  I  will  heal  their  backslid- 
ings,  and  love  them  freely,'  wliat  will  the  soul  do 
now?  Surely  it  will  walk  humbly  now,  and  holily 
all  its  days.  It  will  never  backslide  again,  will 
it?  It  may  happen  it  will  not,  it  may  happen  it 
will;  it  is  just  as  his  God  keeps  him;  for  although 
his  sins  are  of  himself,  his  standing  is  of  God  ;  I 
say,  his  standing,  while  he  stands,  and  his  recovery, 
if  he  falls,  are  both  of  God ;  wherefore,  if  God 
leaves  him  a  little,  the  next  gap  he  finds,  away 
he  is  gone  again.  'My  people,'  says  God,  'are 
bent  to  backsliding  from  me.'  How  many  times 
did  David  backslide;  yea,  Jehoshaphat  and  Peter! 

2  Sa.  xi.  xsiv.     2  Ch.  xix.  1—3  ;     xx.  1—5.     Mat.  xxvi.  69—71.     Ga. 

ii.  u-13.  As  also  in  the  third  of  Jeremiah  it  is 
said,  'But  thou  hast  played  the  harlot  with  many 
lovers,  yet  return  unto  me,  saitli  the  Lord,'  ver.  i. 
Here  is  grace !  So  many  times  as  the  soul  back- 
slides, so  many  times  God  brings  him  again — 1 
mean,  the  soul  that  must  be  saved  by  grace — he 
renews  his  pardons,  and  multiplies  them.  '  Lo,  all 
these  things  worketh  God  oftentimes  with  man.' 

Job  xxxiii.  2:}. 

Ninth.  But  see  yet  more  grace.  I  will  speak 
here  of  heart-wanderings,  and  of  daily  miscarriages 
— I  mean,  of  these  common  infirmities  that  are 
incident  to  the  best  of  saints,  and  that  attend  them 
in  their  best  performances;  not  that  I  intend,  for  I 
cannot,  mention  them  particularly,  that  would  be 
a  task  impossible;  but  such  there  are,  worldly 
tlioughts,  unclean  thoughts,  too  low  thoughts  of 
God,  of  Christ,  of  the  Spirit,  words,  ways,  and 
ordinances  of  God,  by  which  a  Christian  trans- 
gresses many  times ;  may  I  not  say,  sometimes 
many  hundred  times  a  day;  yea,  for  aught  I  know, 
there  are  some  saints,  and  them  not  long-lived 
either,  that  must  receive,  before  they  enter  into 
life,  millions  of  pardons  from  God  for  tliese ;  and 
every  pardon    is    an  act    of   grace,   tKrougii    the 

VOL.  I. 


redemption  that  is  in  Christ's  blood.*  Seventy 
times  seven  times  a  day  we  sometimes  sin  against 
our  brother;  but  how  many  times,  in  that  day,  do  we 
sin  against  God?  Lord,  'who  can  understand  his 
errors?  cleanse  thou  me  from  secret  faiilis'  [sins], 
said  David.  And  again,  '  If  thou,  Lord,  shouldest 
mark  iniquities,  0  Lord,  who  shall  stand?  But 
there  is  forgiveness  with  thee  that  thou  mayest  be 

feared.'    Mat.  xviii.  21,  22.    Ps.  xU.  12;    cxxx.  3,  4. 

But  to  mention  some  of  them.  Sometimes  they 
question  the  very  being  of  God,  or  foolishly  ask 
how  he  came  to  be  at  first ;  sometimes  they  ques- 
tion the  truth  of  his  Word,  and  suspect  the  harmony 
thereof,  because  their  blind  hearts  and  dull  heads 
cannot  reconcile  it;  yea,  all  fundamental  truths  lie 
open  sometimes  to  the  censure  of  their  unbelief  and 
atheism;  as,  namely,  whether  there  be  such  an  one 
as  Chri.st,  such  a  thing  as  the  day  of  judgment,  or 
whether  there  will  be  a  heaven  or  hell  hereafter, 
and  God  pardons  all  these  by  his  grace.  When 
they  believe  these  things,  even  then  they  sin,  by 
not  having  such  reverent,  high,  and  holy  thoughts 
of  them  as  they  ought ;  they  sin  also  by  having 
too,  too  jrood  thoughts  of  themselves,  of  sin,  and  the 
world;  sometimes,  let  me  say,  often,  they  wink  too 
much  at  known  sin,  they  bewail  not,  as  they  should, 
the  infirmities  of  the  flesh;  the  itching  inclinations 
which  they  find  in  their  hearts  after  vanity  go  too 
often  from  them  unrepented  of.  I  do  not  say  but 
they  repent  them  in  the  general.  But  all  these 
things,  0  how  often  doth  God  forgive,  through  the 
riches  of  his  grace  ! 

Thev  sin  by  not  walking  answeral)ly  to  mercies 
received ;  yea,  they  come  short  in  their  thanks  to 
God  for  them,  even  then  when  they  most  heartily 
acknowledge  how  unworthy  they  are  of  them;  also, 
how  little  of  the  strength  of  them  is  spent  to  his 
praise,  who  freely  poureth  thera  into  their  bosoms; 
but  from  all  these  sins  are  they  saved  by  grace. 
They  sin  in  their  most  exact  and  spiritual  perfor- 
mance of  duties;  they  pray  not,  they  hear  not, 
they  read  not,  they  give  not  alms,  they  come  not 
to  the  Lord's  table,  or  other  holy  appointments  of 
God,  but  in  and  with  mucli  coldness,  deadncss, 
wanderings  of  heart,  ignorance,  misapprehensions, 
&c.  They  forget  God  while  they  pray  unto  him; 
they  forget  Christ  while  they  are  at  his  table  ;  they 
forget  his  Word  even  while  they  are  reading  of  it. 

How  often  do  they  make  promises  to  God,  and 
afterwards  break  them !  Yea,  or  if  they  keep  pro- 
mise in  show,  how  much  doth  their  heart  even 
oTudo-e  the  performing  of  them;  how  do  they  shuckt 
at  the  cross;  and  how  unwilling  are  they  to  lose  that 


*  0  how  huniblin;;  a  consideration !  Our  sins  arc  number- 
less, of  omission,  of  commission,  openly  and  secretly;  nay, 
iu  a  tliousand  cases  they  escape  the  sinner's  obsorvatiou. 
'  Cleanse  thou  n:e  from  secret  faults.' — Ei'. 

j-  '  Shuck,'  to  sluike  or  str.rt  back.— Ku. 
3  Y 


354 


SAVED   BY    GRACE. 


little  they  have  for  God,  though  all  they  have  was 

pivcn   them  to   glorify  him  withal!*     All    these 

tliino-s,  and  a  thousand  times  as  many  more,  dwell 

in  the  flesh  of  man ;  and  they  may  as  soon  go  away 

from  themselves  as  from  these  corruptions ;  yea, 

thev  may  sooner  cut  the  flesh  from  their  bones  than 

tliesc  motions  of  sin  from  their  flesh;  these  will  be 

with  them  in  every  duty — I  i»ean,  some  or  other 

of  them ;  yea,  as  often  as  they  look,  or  think,  or 

liear,  or  speak.     These  are  with  them,  especially 

when  the  man  intends  good  in  so  doing:    '  When 

I  would  do  good,'  says  Paul,  'evil  is  present  with 

me.'     And    God  himself   complains  that    'every 

imagination  of  the  thoughts  of  the  heart  of  man 

is  only  evil, '  and  that  'continually.'  Ro.  vii.  21.  Ge. 

Cy  these  things,  therefore,  we  continually  defile 
ourselves,  and  every  one  of  our  performances — I 
mean,  in  the  judgment  of  the  law — even  mixing 
iniquity  with  those  things  which  we  hallov.-  unto 
the  Lord.  '  For  from  within,  out  of  the  heart  of 
men,  proceed  evil  thoughts,  adulteries,  fornications, 
murders,  thefts,  covetousness,  wickedness,  deceit, 
lasciviousness,  an  evil  eye,  blasphemy,  pride,  fool- 
ishness ;  all  these  evil  things  come  from  within, 
and  defile  the  man.'  Mar.  vii.  21-23.  Now  what  can 
deliver  the  soul  from  these  but  grace?  '  By  grace 
ye  are  saved.' 

Quest.  V. — What  might  be  the  reason  moved 
God  to  ordain  and  choose  to  save  those  that  he 
saveth  by  his  grace,  rather  than  by  any  other 

MEANS  ? 

I  come  now  to  answer  the  fifth  question;  namely, 
to  show  why  God  saveth  those  that  he  saveth  by 
grace,  rather  than  by  any  other  means. 

First.  God  saveth  us  by  grace,  because  since  sin 
is  in  the  world,  he  can  save  us  no  other  way ;  sin 
and  transgression  cannot  be  removed  but  by  the 
grace  of  God  through  Christ;  sin  is  the  transgres- 
sion of  the  law  of  God,  who  is  perfectly  just. 
Infinite  justice  cannot  be  satisfied  with  the  recom- 
penco  that  man  can  make ;  for  if  it  could,  Christ 
Jesus  himself  needed  not  to  have  died;  besides, 
man  having  sinned,  and  defiled  himself  thereby,  all 
his  acts  are  the  acts  of  a  defiled  man;  nay,  further, 
the  best  of  his  performances  are  also  defiled  by  his 
hands;  these  performances,  therefore,  cannot  be  a 
recompence  for  sin.  Besides,  to  afiirm  that  God 
Baveth  defiled  man  for  the  sake  of  his  defiled  duties 


In  Bnnyan's  time,  the  saints  of  God  were  sorely  tormented 
by  penalties,  fines,  and  imprisonments.  It  required  ort-at  faith 
in  a  niolhcr.  who  saw  all  her  noods  seized,  lor  not  goins  to 
church,  the  incarnate  devils  throwing  the  milk  that  was 
warming  for  her  infant  on  the  dunghill,  and  the  skillet  in 
winch  It  was  contained  into  the  cart,  answering  her  pravers  for 
mercy  on  her  bahc.  Let  the  brat  of  a  heretic  starve.— Ed 


— for  so,  I  say,  is  every  work  of  his  hand — what 
is  it  but  to  say,  God  accepteth  of  one  sinful  act 
as  a  recompence  and  satisfaction  for  another  ? 
Hag.  ii.  14.  But  God,  even  of  old,  hath  declared  how 
he  abominates  imperfect  sacrifices,  therefore  we 
can  by  no  means  be  saved  from  sin  but  by  grace. 

Ro.  lii.  24. 

Second.  To  assert  that  we  may  be  saved  any 
other  way  than  by  the  grace  of  God,  what  is  it  but 
to  object  against  the  wisdom  and  prudence  of  God, 
wherein  he  aboundeth  towards  them  whom  he  hath 
saved  by  grace?  Ep.  i.  5-8.  His  wisdom  and  pru- 
dence found  out  no  other  way,  therefore  he  chooseth 
to  save  us  by  grace. 

Third.  We  must  be  saved  by  grace,  because  else 
it  follows  that  God  is  mutable  in  his  decrees,  for  so 
hath  he  determined  before  the  foundation  of  the 
world;  therefore  he  saveth  us  not,  nor  chooseth  to 
save  us  by  any  other  way,  than  by  grace.  Ep.  i.  3, 

4;  iii.  8—11.    Ro.  ix.  23. 

Fourth.  If  man  should  be  saved  any  other  way 
than  by  grace,  God  would  be  disappointed  in  his 
design  to  cut  off  boasting  from  his  creature ;  but 
God's  design  to  cut  off  boasting  from  his  creature 
cannot  be  frustrated  or  disappointed ;  therefore  he 
will  save  man  by  no  other  means  than  by  grace ; 
he,  I  say,  hath  designed  that  no  flesh  should  glory 
in  his  presence,  and  therefore  he  refuseth  their 
works;  '  Not  of  works,  lest  any  man  should  boast.' 
'  Where  is  boasting  then  ?  It  is  excluded.  By 
what  law?  of  works?     Nay;  but  by  the  law  of 

faith. '    Ep.  ii.  8,  9.    Ro.  iii.  24-28. 

Fifth.  God  hath  ordained  that  we  should  be 
saved  by  grace,  that  he  might  have  the  praise  and 
glory  of  our  salvation  ;  that  we  should  be  '  to  the 
praise  of  the  glory  of  his  grace,  wherein  he  hath 
made  us  accepted  in  the  Beloved.'  Ep.  i.  c.  Now 
God  will  not  lose  his  praise,  and  his  glory  he  will 
not  give  to  another;  therefore  God  doth  choose  to 
save  sinners  but  by  his  grace. 

Sixth.  God  hath  ordained,  and  doth  choose  to 
save  us  by  grace,  because,  were  there  another  way 
apparent,  yet  this  is  the  way  that  is  safest,  and 
best  secureth  the  soul.  '  Therefore  it  is  of  faith, 
that  it  might  be  by  grace ;  to  the  end  the  promise 
(the  promise  of  eternal  inheritance.  He.  i.^.  14— 16.) 
might  be  sure  to  all  the  seed.'  Ro.  iv.  16.  No  other 
way  could  have  been  sure.  This  is  evident  in 
Adam,  the  Jews,  and,  I  will  add,  the  fallen  angels, 
who  being  turned  over  to  another  way  than  grace, 
you  see  in  short  time  what  became  of  them. 

To  be  saved  by  grace  supposeth  that  God  hath 
taken  the  salvation  of  our  souls  into  his  own 
hand;  and  to  be  sure  it  is  safer  in  God's  hand 
than  ours.  Hence  it  is  called  the  salvation  of 
the  Lord,  the  salvation  of  God,  and  salvation,  and 
that  of  God. 

When  our  salvation  is  in  God's  hand,  himself  is 


SAVED   BY   GRACE. 


353 


Ciigaged  to  accomplish  it  for  us.  1.  Here  is  the 
mercy  of  God  engaged  for  us.  iio.  ix.  15.  2.  Here 
is  the  wisdom  of  God  engaged  for  us.  Ep.  i.  7,  8. 
3.  Here  is  the  power  of  God  engaged  for  us.  1  Pe. 
i.  3-5.  4.  Here  is  the  justice  of  God  engaged  for 
us.  Ro.  iii.  24,  25.  5.  Here  is  the  holiness  of  God 
engaged  for  us.  Va.  ixxxix.  30-35.  6.  Here  is  the  care 
of  God  engaged  for  us,  and  his  watchful  eye  is  al- 
ways over  us  for  our  good,  i  Pe.  v.  7.  is.  xxvii.  1-3. 

What  shall  I  say?  Grace  can  take  us  into 
favour  with  God,  and  that  when  we  are  in  our 
blood.  Eze.  x\i.  7,  8.  Grace  can  make  children  of  us, 
though  by  nature  we  have  been  enemies  to  God. 
r.o.  ix.  2-5,  2C.  Grace  can  make  them  God's  people 
which  were  not  God's  people.  1  Pe.  u.  9, 10.  Grace 
will  not  trust  our  own  salvation  in  our  own  hands 
— 'He  putteth  no  trust  in  his  saints.'  Job  xv.  15. 
Grace  can  pardon  our  ungodliness,  justify  us  with 
Christ's  righteousness;  it  can  put  the  spirit  of  Jesus 
Christ  within  us,  it  can  help  us  up  when  we  arc 
down,  it  can  heal  us  when  we  are  wounded,  it  can 
multiply  pardons,  as  we,  through  frailty,  multiply 
transgressions. 

What  shall  I  say?  Grace  and  mercy  are  ever- 
lasting. They  are  built  up  for  ever.  They  are 
the  delight  of  God.  They  rejoice  against  judg- 
ment. And  therefore  it  is  the  most  safe  and  secure 
way  of  salvation,  and  therefore  hath  God  chosen  to 
save  us  by  his  grace  and  mercy  rather  than  any 

other  way.  is.  xim.  25.  Ro.  iU.  24,  25.  is.  xliv.  2,  4.  Ps.  xxxvii. 
23.  Lu.  X.  33,  34.  Is.  Iv.  7,  8.  Ps.  cxxxvi.  Ps.  Ixxxix.  2.  Mai.  iii. 
18.    Ja.  ii.  13. 

Seventh.  W'e  must  be  saved  by  the  grace  of  God, 
or  else  God  will  not  have  his  will.  They  that  are 
saved  are  '  predestinated  unto  the  adoption  of  chil- 
dren by  Jesus  Christ  to  himself,  according  to  the 
good  pleasure  of  his  will,  to  the  praise  of  the  gloiy 
of  his  grace.'  Ep.  i.  5,  6. 

1.  But  if  it  be  his  will  that  men  should  be 
saved  by  grace,  then  to  think  of  another  way  is 
against  the  will  of  God.  Hence  they  that  seek  to 
establish  their  own  righteousness  are  such  as  are 
accounted  to  stand  out  in  defiance  against,  and 
that  do  not  submit  to,  the  righteousness  of  God — 
that  is,  to  the  righteousness  that  he  hath  willed 
tu  be  that  through  which  aloue  we  are  saved  by 
grace.  Uo.  x.  3. 

2.  If  it  be  his  will  that  men  should  be  saved 
through  grace,  then  it  is  his  will  that  men  should 
be  saved  by  faith  in  that  Christ  who  is  the  con- 
trivance of  grace;  therefore  they  that  have  sought 
to  be  justified  another  way  have  come  short  of, 
and  perished  notwithstanding,  that  salvation  that 
is  provided  of  God  for  men  by  grace.   Ro.  i.\.  31—33. 

3.  God  is  not  willing  that  faith  should  be  made 
void,  and  the  promise  of  none  eflect;  therefore  they 
of  the  righteousness  of  the  law  are  excluded :  '  for 
if  the  inheritance  be  of  tlie  law,  it  is  no  mere  of 


promise,  but  God  gave  it  to  Abraham  by  promise.' 

Ro.  Iv.  14.    Ga.  iii.  18. 

4.  God  is  not  willing  that  men  should  be  saved 
by  their  own  natural  abilities;  but  all  the  works  of 
the  law  which  men  do  to  be  saved  by,  they  are  the 
works  of  men's  natural  abilities,  and  are  therefore 
called  the  work  of  the  flesh,  but  God  is  not  willing 
that  men  should  be  saved  by  these,  therefore  no 
way  but  by  his  grace,  no.  iv.  i.  Ga.  iii.  1-3.   Phi.  iii.  3. 

Eighth.  We  must  be  saved  by  grace,  or  else  the 
main  pillars  and  foundations  of  salvation  are  not 
only  shaken,  but  overthrown — to  wit,  election,  the 
new  covenant,  Christ,  and  the  glory  of  God  ;  but 
these  must  not  be  overthrown ;  therefore  we  must 
be  saved  by  grace.    . 

1.  Election,  which  layeth  hold  of  men  by  the 
grace  of  God,  God  hath  purposed  that  that  shall 
stand — the  election  of  God  standeth  sure;  therefore 
men  must  be  saved  by  virtue  of  the  election  of 
grace,    ito.  ix.  11.   2  Ti.  ii.  13. 

2.  Tlie  covenant  of  grace,  that  must  stand — 
'  Brethren,  I  speak  after  the  manner  of  men. 
Though  It  he  but  a  man's  covenant,  yet  if  it  be  con- 
firmed (as  this  is,  by  the  death  of  the  testator. 
He. ix.  16,17),  no  man  disannulleth,  or  addeth  thereto;' 
therefore  man  must  be  saved  by  virtue  of  a  covenant 

of  grace.    Ga.  iii.  15. 

3.  Christ,  who  is  the  gift  of  the  grace  of  God 
to  the  world,  he  must  stand,  because  he  is  a  sure 
foundation,  '  the  same  yesterday,  to-day,  and  for 
ever  ;'  therefore  men  must  be  saved  by  grace, 
through  the  redemption  that  is  in  Christ.  Is.xxviii.l6. 

He.  xiii.  8. 

4.  God's  glory,  that  also  must  stand;  to  wit, 
the  glory  of  his  grace  ;  for  that  he  will  not  give  to 
another  ;  therefore  men  must  so  be  saved  from  the 
wrath  to  come,  that  in  their  salvation  praise  may 
redound  to  the  glory  of  his  grace. 

Ninth.  There  cau  be  but  one  will  the  master  in 
our  salvation  ;  but  that  shall  never  be  the  will  of 
man,  but  of  God  ;  therefore  man  must  be  saved  by 

grace.    Jn.  i.  13.   Ro.  ix.  16. 

Tenth.  There  can  be  but  one  righteousness  that 
shall  save  a  sinner ;  but  tliat  shall  never  be  the 
righteousness  of  men,  but  of  Christ  (therefore  men 
must  be  saved  by  grace),  that  imputeth  this  righte- 
ousness to  whom  he  will. 

Eleventh.  There  can  be  but  one  covenant  by  which 
men  must  be  saved ;  but  that  shall  never  be  the 
covenant  of  the  law,  for  the  weakness  and  unpro- 
fitableness thereof ;  therefore  men  must  be  saved 
by  the  covenant  of  grace,  by  which  God  will  be 
merciful  to  our  unrighteousnesses,  antl  our  sins 
and  iniquities  will  remember  no  more,  iicviu.  c— 13. 

POSTSCRIPT. 

A  few  words  by  way  of  use,  and  so  I  shall  con- 
clude. 


S5A 


SAVED   BY   GRACE. 


TUE  FIRST  USE. 

First.  Is  tlie  salvation  of  the  sinner  by  tlie  grace 
of  God  ?  Then  here  you  see  tlie  reason  why  God 
hath  not  respect  to  the  personal  virtues  of  men  in 
the  bringing  of  them  to  glory.  Did  I  say,  personal 
virtues  ?  How  can  they  have  any  to  God  ward  that 
are  enemies  to  him  in  their  minds  by  wicked  works  ? 
Indeed,  men  one  to  another  seem  to  be,  some 
better,  some  worse,  by  nature,  but  to  God  they  are 
all  alike,  dead  in  trespasses  and  sins.* 

We  will,  therefore,  state  it  again — Are  men 
saved  by  grace  ?  Then  here  you  may  see  the 
reason  why  conversion  runs  at  that  rate  among 
the  sons  of  men,  that  none  are  converted  for  their 
good  deeds,  nor  rejected  for  their  bad,  but  even  so 
many  of  both,  and  only  so  many,  are  brought  home 
to  God  as  grace  is  pleased  to  bring  home  to  him. 

1.  None  arc  received  for  their  good  deeds;  for 
then  they  would  not  be  saved  by  grace,  but  by 
works.  Works  and  grace,  as  I  have  showed,  are 
in  this  matter  opposite  each  to  other ;  if  he  he  saved 
hy  works,  then  not  by  grace  ;  if  by  grace,  then  not 
by  works.  Eo.  xi.  That  none  are  received  of  God 
for  their  good  deeds  is  evident,  not  only  because 
he  declares  his  abhorrence  of  the  supposition  of 
such  a  thing,  but  hath  also  rejected  the  persons 
that  have  at  any  time  attempted  to  present  them- 
selves to  God  in  their  own  good  deeds  for  justifica- 
tion.    This  I  have  showed  you  before. 

2.  Men  are  not  rejected  for  their  bad  deeds. 
This  is  evident  by  Manasseh,  by  the  murderers  of 
our  Lord  Jesus  Christ,  by  the  men  that  you  read 
of  in  the  nineteenth  of  the  Acts,  with  many  others, 
whose  sins  were  of  as  deep  a  dye  as  the  sins  of  the 

worst  of  men.    2  Cli.  xxxiii.  2, 13.  Ac.  ii.  23,  i\ ;  xLv.  19. 

Grace  rcspccteth,  in  the  salvation  of  a  sinner, 
chiefly  the  purpose  of  God  ;  wherefore  those  that  it 
iiruleth  under  that  purpose,  those  it  justifies  freely, 
through  the  redemption  that  is  in  Jesus  Christ.  At 
Saul's  conversion,  Ananias  of  Damascus  brought 
in  a  most  di-eadful  charge  against  him  to  the  Lord 
Jesus  Christ,  saying,  '  Lord,  I  have  heard  by  many 
of  this  man,  how  nmch  evil  he  hath  done  to  thy 
Faults  at  Jerusalem ;  and  here  he  hath  authority 
from  the  chief  priests  to  bind  all  that  call  on  thy 
name.'  But  what  said  the  Lord  unto  him  ?  '  Go 
thy  way,  for  ho  is  a  chosen  vessel  unto  me.'  Ac. 
ii.  i.;-io.  This  man's  cruelty  and  outrage  must  not 
hinder  hi.s  conversion,  because  he  was  a  chosen 
vessel.     Men's  good  deeds  are  no  argument  with 


How  abasing  and  humbling  to  human  pride  is  it  thus  to 
conceive,  tliiil  nil  have  sinned,  and,  in  the  si-lit  of  God,  are 
heli-descn-inj:.  'Wliat!  sajs  the  honourable  m'an,  must  1  'take 
merry  n])on  no  higher  consideration  than  the  thief  ou  tlic 
cross?  Or  the  highly  virtuous  dame,  Must  I  sue  for  mercy 
up<m  the  same  terras  as  the  Magdalene  ?  The  faithful  answer 
to  both  is,  Vls,  or  you  must  perish. — Eu. 


God  to  convert  them;  men's  bad  deeds  arc  no 
argument  witli  him  to  reject  them.  I  mean,  those 
that  come  to  Christ,  by  the  drawings  of  the  Father ; 
besides,  Christ  also  saith,  *  I  will  in  no  wise  cast' 

such  '  out.'    Jn.  vL  37-44. 

Second.  Is  the  salvation  of  the  sinner  by  the 
grace  of  God  ?  Then  here  you  see  the  reason  why 
some  sinners,  that  were  wonderfully  averse  to  con- 
version by  nature,  are  yet  made  to  stoop  to  the 
God  of  their  salvation.  Grace  takes  them  to  do, 
because  grace  hath  designed  them  to  this  very 
thing.  Hence  some  of  the  Gentiles  were  taken 
from  among  tlie  rest ;  God  granted  them  repent- 
ance unto  life,  because  he  had  taken  them  from 
among  the  rest,  both  by  election  and  calling,  for 
his  name.  Ac.  xL  18 ;  xv.  14.  These  men  that  were  not 
a  people,  are  thus  become  the  people  of  God  ;  these 
men  that  were  not  beloved  for  their  works,  were 
yet  beloved  by  the  grace  of  God.  '  I  will  call  them 
my  people  which  were  not  my  people  ;  and  her  be- 
loved which  was  not  beloved.'  But  their  minds 
are  averse.  But  are  they  the  people  on  whom  God 
doth  magnify  the  riches  of  his  grace  ?  Why,  then, 
they  shall  be,  in  the  day  of  his  power,  made  willing, 
and  be  able  to  believe  through  grace.  Ps.  ex.  3.  Ro. 
ix.  25.  Ac.  xviii.  27.  But  doth  the  guilt  and  burden  of 
sin  so  keep  them  down  that  they  can  by  no  means 
lift  up  themselves  ?  Why,  God  will,  by  the  exceed- 
ing greatness  of  that  power  by  which  he  raised 
Christ  from  the  dead,  work  in  their  souls  also  by 
the  Spirit  of  grace,  to  cause  them  to  believe  and 
to  walk  in  his  ways.  Ep.  i.  18—20. 

Paul  tells  us,  in  that  epistle  of  his  to  the  Corinth- 
ians, that  it  was  by  grace  he  was  what  he  was — 
'  By  the  grace  of  God  I  am  what  I  am,'  says  he, 
'  and  his  grace  which  was  bestowed  upon  me  was 
not  in  vain.'  iCo.  xv.  lo.  This  man  kept  always  in 
his  mind  a  warm  remembrance  of  what  he  was  for- 
merly by  nature,  and  also  how  he  had  added  to 
his  vileness  by  practice ;  3'ea,  moreover,  he  truly 
concluded  in  his  own  soul,  that  had  not  God,  by 
unspeakable  grace,  put  a  stop  to  his  wicked  pro- 
ceedings, he  had  perished  in  his  wickedness  ;  hence 
he  lays  his  call  and  conversion  at  the  door  of 
the  grace  of  God — '  When  it  pleased  God,'  says 
he,  '  who  separated  me  from  my  mother's  womb, 
and  called  me  by  his  grace,  to  reveal  his  Son  in 
me.' Ga.  i.  15,  IG.  And  hence  it  is,  again,  that  he 
saith,  '  He  obtained  grace  and  apostleship ; '  grace 
to  convert  his  soul,  and  the  gifts  and  authority  of  an 
apostle,  to  preach  the  gospel  of  the  grace  of  God. 

This  blessed  man  ascribes  all  to  the  grace  of 
God.     1.  His  call  he  ascribes  to  the  grace  of  God. 

2.  His  apostleship  he  ascribes  to  the  grace  of  God. 

3.  And  all  his  labour  in  that  charge  he  also  ascribes 
to  the  grace  of  God. 

This  grace  of  God  it  was  that  which  saved  from 
the  beginning.      1.  Noah  found  grace  in  the  eyes 


SAVED   BY   GRACE. 


357 


of  the  Lord,  and  was  therefore  converted  and  pre- 
served from  the  flood.  Ge.  vi.  8.  2.  Ahraham  found 
grace  in  the  sight  of  the  Loi'd,  and  therefore  he 
was  called  out  of  his  country.  Ge.  xii.  l,  2.  3.  Moses 
found  grace  in  the  eyes  of  the  Lord,  and  there- 
fore he  must  not  be  blotted  out  of  God's  book. 

Ex.  xxxiii.  12,  17. 

Neither  may  it  be  imagined  that  these  men  were, 
before  grace  laid  hold  on  them,  better  than  other 
men ;  for  then  they  would  not  have  been  saved  by 
grace  ;  grace  should  not  have  had  the  dominion  and 
glory  of  their  salvation.  But,  as  Paul  says  of  him- 
self, and  of  those  that  were  saved  by  grace  in  his  day, 
'  What  then  ?  are  we  better  than  they  ?  No,  in 
no  wise  ;  for  we  have  before  proved  both  Jews  and 
Gentiles  that  they  are  all  under  sin.'  Ro.  iu.  9.  So  it 
may  be  said  of  these  blessed  ones  ;  for  indeed  this 
conclusion  is  general,  and  reacheth  all  the  children 
of  men,  Christ  Jesus  alone  only  excepted.      But, 

Tlvird.  Is  the  salvation  of  the  sinner  by  the  grace 
of  God  ?  Then  here  you  may  see  the  reason  why 
one  backslider  is  recovered,  and  another  left  to 
perish  in  his  backsliding. 

There  was  grace  for  Lot,  but  none  for  his  wife; 
therefore  she  was  left  in  her  transgression,  but  Lot 
was  saved  notwithstanding.  There  was  grace  for 
Jacob,  but  none  for  Esau;  therefore  Esau  was  left 
in  his  backsliding,  but  Jacob  found  mercy  notwith- 
standing. There  was  grace  for  David,  but  none 
for  Saul ;  therefore  David  obtained  mercy,  and  Saul 
perished  in  his  backsliding.  There  was  grace  for 
Peter,  but  none  for  Judas ;  therefore  Judas  is  left 
to  perish  in  his  backsliding,  and  Peter  is  saved 
from  his  sin.  That  te.xt  stands  good  to  none  but 
those  that  are  elect  by  grace — *  Sin  shall  not  have 
dominion  over  you ;  for  ye  are  not  under  the  law, 
but  under  grace.'  ito.  vl  u. 

It  will  be  said,  repentance  was  found  in  one,  but 
not  in  the  other.  Well,  but  who  granted  and  gave 
the  one  repentance ;  The  Lord  turned,  and  looked 
upon  Peter ;  he  did  not  turn  and  look  upon  J  udas ; 
yea,  the  Lord  told  Peter  before  he  fell  that  he 
should  follow  him  to  the  kingdom  of  heaven,  but 
told  him  that  he  should  deny  him  first ;  but  withal 
told  him  also  he  should  not  let  his  heart  be  trou- 
bled, that  is,  utterly  dejected,  for  he  would  go  and 
prepare  a  place  for  him,  and  come  again  and  re- 
ceive him  to  himself.  Jn.  xiii.  36—38;  xiv.  1-3.  That  is 
a  blessed  word  of  God,  *  The  steps  of  a  good  man 
are  ordered  by  the  Lord,  and  he  delighteth  in  his 
way.  Though  he  fall,  he  shall  not  be  utterly  cast 
down;  for  the  Lord  upholdetli  1dm  icith  his  hand.' 

I's.  X3txvii.  23,  24. 

THE  SECOND  USE. 

My  second  use  shall  be  to  them  that  are  dejected 

in  their  souls  at  the  sight  and  sense  of  their  sins. 

First.  Are  they  that  are  saved,  saved  by  grace? 


Then  they  that  would  have  their  guilty  consciences 
quieted,  they  must  study  the  doctrine  of  grace. 

It  is  Satan's  great  design  either  to  keep  the 
sinner  senseless  of  his  sins,  or  if  God  makes  him 
sensible  of  them,  then  to  hide  and  keep  from  his 
thoughts  the  sweet  doctrine  of  the  grace  of  God, 
by  which  alone  the  conscience  gettetli  health  and 
cure  ;  '  for  everlasting  consolation,  and  good  hope' 
is  given  '  through  grace.'  i  Th.  u.  ic.  How  then  shall 
the  conscience  of  the  burdened  sinner  be  rightly 
quieted,  if  he  perceiveth  not  the  grace  of  God  ? 

Study,  therefore,  this  doctrine  of  the  grace  of 
God.  Suppose  thou  hast  a  disease  upon  thee  which 
is  not  to  be  cured  but  by  such  or  such  medicines, 
the  first  step  to  thy  cure  is  to  know  the  medicines. 
I  am  sure  this  is  true  as  to  the  case  in  hand;  the 
first  step  to  the  cure  of  a  wounded  conscience  is 
for  thee  to  know  the  grace  of  God,  especially  the 
grace  of  God  as  to  justification  from  the  curse  ia 
his  sight. 

A  man  under  a  wounded  conscience  naturally 
leaneth  to  the  works  of  the  law,  and  thinks  God 
must  be  pacified  by  something  that  he  should  do, 
whereas  the  Word  says,  '  I  will  have  mercy  and  not 
sacrifice:  for  I  am  not  come  to  call  the  righteous, 
but  sinners  to  repentance. '  Mat.  ix.  i3. 

Wherefore  thou  must  study  the  grace  of  God. 
' /i  is  a  good  thing,'  saith  the  apostle,  '  that  the 
heart  be  established  with  grace;'  thereby  insinu- 
ating that  there  is  no  establishment  in  the  soul 
that  is  right  but  by  the  knowledge  of  the  grace  of 

God.   He.  xiii.  9. 

1  said,  that  when  a  man  is  wounded  in  his  con- 
science, he  naturally  leaneth  to  the  works  of  the 
law ;  wherefore  thou  must  therefore  be  so  much 
the  more  heedful  to  study  the  grace  of  God;  yea, 
so  10  study  it  as  rightly,  not  only  in  notion,  but 
in  thy  practices,  to  distinguish  it  from  the  law. 
'  The  law  was  given  by  Moses,  hut  grace  and  truth 
came  by  Jesus  Christ.'  Jn.  i.  it.  Study  it,  I  say, 
so  as  to  distinguish  it,  and  that,  not  only  from  the 
law,  but  from  aU  those  things  that  men  blasphem- 
ously call  this  grace  of  God. 

There  are  many  things  which  men  call  the  grace 
of  God,  that  are  not. 

1.  The  light  and  knowledge  that  are  in  every 
man.  2.  Tiiat  natural  willingness  that  is  in  man 
to  be  saved.  3.  That  power  that  is  in  man  by 
nature  to  do  something,  as  he  thinketh,  towards 
his  own  salvation. 

I  name  these  three ;  there  are  also  many  other 
which  some  will  have  intitlcd  the  grace  of  God. 
But  do  thou  remember  that  the  grace  of  God  is 
his  goodwill  and  great  love  to  sinners  in  his  Son 
Jesus  Christ;  'by  the  which'  good  '  will  we  are 
sanctified,  through  the  ofi'ering  of  the  body  ot  Jesus 
Christ  once /or  alL.^  lie.  x.  lo. 

Again;  when  thou  hast  smelt  out  this  grace  of 


833 


SAVED  BY  GRACE. 


GoJ,  anil  canst  distinguish  it  from  that  wliich  is 
not,  then  hibour  to  strcngtlicn  thy  soul  with  the 
blessed  knowledge  of  it.  'Thou  tlierefore,  niy 
eon,'  said  Paul,  '  be  strong  in  the  grace  that  is  in 
Christ  Jesus.'  2  Ti.  it  1.  Fortify  tliy  judgment  and 
understanding;  but  especially  labour  to  get  down 
all  into  tliy  conscience,  that  that  may  be  *  purged 
from  dead  works,  to  serve  the  living  God.' 

[Second.]  And  to  enforce  this  use  upon  thee  yet 
further,  consider,  a  man  gets  yet  more  advantage 
liy  tlie  knowledge  of,  and  by  growing  strong  in, 
this  grace  of  God. 

1.  It  ministereth  to  him  matter  of  joy;  for  he 
that  knows  this  grace  aright,  he  knows  God  is  at 
jieace  with  him,  because  he  believeth  in  Jesus 
Christ,  who  by  grace  tasted  death  for  every  man ; 
'  by  whom  also  we  have  access  b}'  faith  into  tliis 
grace  wherein  we  stand,  and  rejoice  in  hope  of 
the  glory  of  God. '  Ro.  v. '.'.  And  indeed  what  joy 
or  what  rejoicing  is  like  rejoicing  here?  To  re- 
joice in  hope  of  the  glory  of  God,  it  is  to  rejoice 
in  hope  to  enjoy  him  for  ever,  with  that  eternal 
glory  that  is  in  him. 

2.  As  it  manlfesteth  matter  of  joy  and  rejoicing, 
so  it  causeth  much  fruitfulness  in  all  holiness  and 
godliness.  '  For  the  grace  of  God  that  briugeth 
salvation  hath  appeared  to  all  men,  teaching  us 
that,  denying  ungodliness  and  worldly  lusts,  we 
i^hould  live  soberly,  righteously,  and  godly  in  this 
present  world.'  Tit.  ii.  11, 12.  Yea,  it  so  naturally 
tendeth  this  way,  that  it  can  no  sooner  appear  to 
tlic  soul,  but  it  causeth  this  blessed  fruit  in  the 
heart  and  life.  '  Wo  ourselves  also  were  some- 
times foolish,  disobedient,  deceived,  serving  divers 
lusts  and  pleasures,  living  in  malice  and  envy, 
hateful,  and  hating  one  another.  But  after  that 
the  kindness  and  love  of  God  our  Saviour  ap- 
jieared ' — what  then  ?  Why  then,  he  that  believeth, 
being  justified  by  his  grace,  and  expecting  to  be 
an  heir  according  to  the  hope  of  eternal  life,  is 
*  careful  to  maintain  good  works. '  Tit.  iii.  3-8.  See 
also  that  in  Paul's  epistle  to  the  Colossians — '  We 
give  thanks,'  says  he,  '  to  God  and  the  Father  of 
our  Lord  Jesus  Christ,  praying  always  for  you, 
since  we  heard  of  your  faith  in  Christ  Jesus,  and 
of  the  love  ichich  ye  hare  to  all  the  saints,  for  the 
hojie  whieh  is  laid  up  for  you  in  heaven,  whereof 
ye  heard  before  in  the  word  of  the  truth  of  the 
gospel ;  whieh  is  come  unto  you,  as  it  is  in  all  the 
world  ;  and  bringeth  forth  fruit,  as  it  doth  also  in 
you,  since  the  day  ye  heard  of  it,  and  knew  the 
grace  of  God  in  truth.'  Coi  i.  s-c. 

3.  The  knowledge  of,  and  strength  that  comes 
by,  the  grace  of  God  is  a  sovereign  antidote  against 
all,  and  all  manner  of  delusions  that  are  or  may 
come  into  the  world.  Wherefore  Peter,  exhorting 
the  believers  to  take  heed  that  they  were  not 
carried  away  with  the  errors  of  the  wicked,   and 


so  fall  from  their  own  steadfastness,  adds,  as  their 
only  help,  this  exhortation — '  But  grow  in  grace, 
and  in  the  knowledge  of  our  Lord  and  Saviour 

Jesus  Christ.'  2  Pe.  iii.  ]8. 

(1.)  Suppose  it  should  be  urged,  that  man's  own 
righteousness  saveth  the  sinner;  why,  then,  we 
have  this  at  hand — God  '  hath  saved  us,  and  called 
us,  not  according  to  our  works,  but  according  to 
his  own  purpose  and  grace,  which  was  given  us  in 
Christ.'  ttc.  2Ti.  i.  9. 

(2.)  Suppose  it  should  be  urged,  tliat  by  the 
doctrine  of  free  grace  we  must  not  understand 
God's  extending  free  forgiveness  as  far  as  we 
have  or  do  sin ;  the  answer  is — '  But  where  sin 
abounded,  grace  did  much  more  abound :  that  as 
sin  hath  reigned  unto  death,  even  so  might  grace 
reion  throuo-h  righteousness,'  throuo;h  the  iustice 
of  God  being  satisfied  by  his  Son,  '  unto  eternal 
life.'  Ro.  V.  20,  21. 

[d.)  Suppose  it  should  be  urged,  that  this  is  a 
doctrine  tending  to  looseness  and  lasciviousness ; 
the  answer  is  ready — 'What  shall  we  say  then? 
Shall  we  continue  in  sin,  that  grace  may  abound  ? 
God  forbid.  How  shall  we,  that  are  dead  to  sin, 
live  any  longer  therein?'  for  the  doctrine  of  free 
grace  believed  is  the  most  sin- killing  doctrine  in 
the  world.  Ro.  vi.  1,  2. 

(4.)  Suppose  men  should  attempt  to  burden  the 
church  of  God  with  unnecessary  ceremonies,  and 
impose  them,  even  as  the  false  apostles*  urged 
circumcision  of  old,  saying.  Unless  you  do  these 
things,  ye  cannot  be  saved ;  why,  the  answer  is 
ready — '  Why  tempt  ye  God,  to  put  a  yoke  upon 
the  necks  of  the  disciples,  which  neither  our  fa- 
thers nor  we  were  able  to  bear?  But  we  believe 
that  through  the  grace  of  the  Lord  Jesus  Christ 
we  shall  be  saved,  even  as  they.'  Ac.  xv.  1, 10,  11. 
But  not  to  enlarge,! 

[Third.]  This  doctrine,  '  By  grace  j'e  are  saved,' 
it  is  the  only  remedy  against  despairing  thoughts 
at  the  apprehension  of  our  own  unworthiness  ;   as, 

1.  Thou  criest  out,  0  cursed  man  that  I  am! 
my  sins  will  sink  me  into  hell. 

Ansio.  Hold,  man ;  there  is  a  God  in  heaven 
that  is  '  the  God  of  all  grace.'  1  Pe.  v.  10.  Yet  thou 
art  not  the  man  of  all  sin.  If  God  be  the  God  of 
all  grace,  then  if  all  the  sins  in  the  world  were 


*  '  False  apostles,'  mentioned  in  Acts  xv.,  who  would  have 
hlcnded  Jewish  observances  with  Chi'istiauity,  and  have  brought 
the  converts  into  misery  and  thraldom.  They  are  specially 
referred  to  in  2  Cor.  xi,  13,  'false  Hpostles,'  deceitful  workers, 
that  devour  you  aud  take  from  you,  ver.  20.  In  contradis- 
tinetii)n  to  Paul,  who  was  '  chargeable  to  no  man.'  ver.  9. — Eu. 

t  We  must  not  fur  a  momeut  imagine  that  Buiiyan  was 
afraid  of  teuiporal  consequences,  which  prevents  his  eulargiug 
upon  this  part  of  his  subject.  His  contemptuous  answer  to 
Fowler  for  attacking  the  doctrine  of  justification,  although  a 
great  man  with  the  state,  and  soon  afterwards  made  a  bishop, 
is  a  proof  that  he  was  a  strauger  to  the  fear  of  man.  He  had 
said  euough,  aud  therefore  there  was  no  need  to  enlarge. — Ed. 


SAVED   BY   GRACE. 


359 


thine,  j^et  the  God  of  all  grace  can  pardon,  or  else 
it  should  seem  that  sin  is  stronger  in  a  man  peni- 
tent, to  damn,  than  the  grace  of  God  can  be  to 
save. 

2.  But  my  sins  are  of  the  worst  sort — blasphemy, 
adultery,  covetousness,  murder.  Arc. 

A71S10.  '  All  manner  of  sins  and  blasphemy  shall 
be  forgiven  unto  men,  wherewithsoever  they  shall 
blaspheme. — Let  the  wicked  forsake  his  way,  and 
the  unrighteous  man  his  thouo-hts;  and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy 
upon  him ;  and  to  our  God,  for  he  will  abundantly 

pardon.'  Mat.  xii.  si.   Mar.  iii.  28.  Is.  Iv.  7,  8. 

3.  But  I  have  a  stout  and  rebellious  heart,  a 
heart  that  is  far  from  good. 

Ansiv.  'Hearken  unto  me,'  saith  God,  'ye 
stout-hearted,  that  are  far  from  righteousness :  I 
bring  near  my  righteousness ;'  that  is,  the  right- 
eousness of  Christ,  by  which  stout-hearted  sinners 
are  justified,  though  ungodly,  is.  xi\i.  12, 13.  rhi.  iii.  7, 8. 

Ko.  iv.  5. 

4.  But  1  have  a  heart  as  hard  as  any  stone. 
Answ.  '  A  new  heart  also  will  I  give  you,'  says 

God,  •  and  a  new  spirit  will  I  put  within  you:  and 
I  will  take  away  the  stony  heart  out  of  your  flesh, 
and  I  will  give  you  a  heart  of  flesh.'  Eze.  xxxvi.  26. 

5.  But  I  am  as  blind  as  a  beetle ;  1  cannot 
understand  anything  of  the  gospel. 

A71SVJ.  '  I  will  bring  the  blind  by  a  way  that  they 
know  not;  I  will  lead  them  in  paths  that  they  have 
not  known:  I  will  make  darkness  light  before  them, 
and  crooked  things  straight.  These  things  will  I 
do  unto  them,  and  not  forsake  them.'  is.  xiii.  I6. 

6.  But  my  heart  will  not  be  affected  with  the 
sufferings  and  blood  of  Christ. 

Answ.  '  I  will  pour  upon  the  house  of  David, 
and  upon  the  inhabitants  of  Jerusalem,  the  Spirit 
of  grace  and  of  supplications:  and  they  shall  look 
upon  me  whom  they  have  pierced,  and  they  shall 
mourn  for  him,  as  one  mourneth  for  his  only  son, 
and  shall  be  in  bitterness  for  him,  as  one  that  is 
in  bitterness  for  his  first-born.'  Zec.  xii.  10. 

7.  But  though  I  see  what  is  like  to  become  of 
me  if  I  find  not  Christ,  yet  my  spirit,  while  I  am 
thus,  will  be  running  after  vanity,  foolishness, 
uncleanness,  Avickedness. 

Answ.  '  Then  will  I  sprinkle  clean  water  upon 
you,  and  ye  shall  be  clean:  from  all  your  filthi- 
ness,  and  from  all  your  idols  will  I  cleanse  you.' 

Eze.  xxxvi.  25. 

8.  But  I  cannot  believe  in  Christ. 

Answ.  But  God  hath  promised  to  make  thee 
believe.  '  I  will  also  leave  in  the  midst  of  thee 
an  afflicted  and  poor  people,  and  they  shall  trust 
in  the  name  of  the  Lord.'  And  again,  '  There 
shall  be  a  root  of  Jesse,  and  he  that  shall  rise  to 
reign  over  the  Gentiles,  in  him  shall  the  Gentiles 

trust. '    Zep.  iii.  12.  Ro.  xv.  12. 


9.  But  I  cannot  pray  to  God  for  mercy, 
Answ.   But   God  hath    graciously    promised    a 

spirit  of  prayer — '  Yea,  many  people  and  strong 
nations  shall  come  to  seek  the  Lord  of  hosts  in 
Jerusalem,  and  to  pray  before  the  Lord. — They 
shall  call  on  my  name,  and  I  will  hear  them:  I 
will  say.  It  is  my  people ;  and  they  shall  say,  The 

Lord  is  my  God.'  Zee.  viii.  22  ;  xii.  10  ;  .xiii.  9. 

10.  But  I  cannot  repent. 

Answ.  '  The  God  of  our  fathers  raised  up  Jesus, 
whom  ye  slew  and  hanged  on  a  tree.  Him  hath 
God  exalted  with  his  right  hand  to  be  a  Prince 
and  a  Saviour,  for  to  give  repentance  to  Israel, 
and  forgiveness  of  sins,'  Ac.  v.  30,  31. 

Thus  might  I  enlarge,  for  the  holy  Bible  is  full 
of  this  exceeding  grace  of  God.  0  these  words, 
'  I  will'  and  'you  shall!'  they  are  the  language  of 
a  gracious  God ;  they  are  promises  by  which  cur 
God  has  engaged  himself  to  do  that  for  poor 
sinners  which  would  else  be  left  undone  for  ever. 

THE  THIRD  USE. 

Arc  they  that  are  saved,  saved  by  grace  ?  Then 
let  Christians  labour  to  advance  God's  grace. 
First.  In  heart.     Second.  In  life. 

First.  In  Jieart ;  and  that  in  this  manner — 

First.  Believe  in  God's  mercy  through  Jesus 
Christ,  and  so  advance  the  grace  of  God;  I  mean, 
venture  heartily,  venture  confidently,  for  there  is 
a  sufficiency  in  the  grace  of  God.  Abraham  mag- 
nified the  grace  of  God  when  '  he  considered  not 
his  own  body  now  dead,  -  neither  yet  the  deadness 
of  Sarah's  womb:  he  staggered  not  at  the  promise 
of  God  through  unbelief;  but  was  strong  in  faith, 
giving  glory  to  God.'  Ro.  iv.  19,  20. 

Second.  Advance  it  by  heightening  of  it  in  thy 
thoughts.  Have  always  good  and  great  thoughts 
of  the  grace  of  God ;  narrow  and  slender  thoughts 
of  it  are  a  gi'cat  disparagement  to  it. 

And  to  help  thee  in  this  matter,  consider — 1. 
This  grace  is  compared  to  a  sea — '  And  thou  will 
cast  all  their  sins  irito  the  depths  of  the  sea.'  ML 
7. 19.  Now  a  sea  can  never  be  filled  by  casting  into 
it.*  2.  This  grace  is  compared  to  a  fountain,  to 
an  open  fountain — '  In  that  day  there  shall  be  a 
fountain  opened  to  the  house  of  David  and  to  the 
inhabitants  of  Jerusalem,  for  sin  and  for  unclean- 
ness.' Now  a  fountain  can  never  be  drawn  dry. 
Zee.  xii.  1.  3.  The  Psalmist  cries  out  concerning  the 
grace  and  mercy  of  God,  '  It  endureth  fur  ever;'  he 
says  so  twenty-six  times  in  one  psalm.  Surely  he 
saw  a  great  deal  in  it,  surely  he  was  taken  a  great 
deal  with  it.  I's.  cxxxvi.  4.  Paul  says  the  God  of 
all  grace  can  do  more  than   '  we  ask  or  think. 

*  How  does  Bunyan  here  exhibit  the  perfection  as  well  as 
the  freeness  of  the  pardon  that  Micah  celebrates !     That  which 
1  is  suuk  in  the  depths  of  Ihe  sea  is  lost  for  ever. — Ed. 


360 


SAVED   BY   GRACE. 


Ep.  iii.  20.  5.  TluTcfore  as  God's  Word  sa^'S,  so  thou 
6liould.-it  conclude  of  the  grace  of  God. 

Viinl.  Come  boklly  to  tlie  throne  of  grace  by 
licarty  prayer;  for  this  is  the  way  also  to  magnify 
the  "-race  of  God.  This  is  the  apostle's  exhortation, 
'  Let  us  therefore  come  boldly  unto  tlie  throne  of 
o-race,  that  we  may  obtain  mercy,  and  find  grace 
to  help  in  time  of  need.'  Hp.  iv.  ig. 

See  here  a  little,  and  wonder. 

We  have  been  all  this  while  discoursing  of  the 
grace  of  God;  and  now  we  are  come  to  his  throne, 
as  Job  says,  'even  to  his  seat;'  and  behold,  '  that 
is  a  throne  of  grace.'  0,  when  a  God  of  grace 
is  upon  a  tlirone  of  grace,  and  a  poor  sinner  stands 
by  and  begs  for  grace,  and  that  in  the  name  of  a 
gracious  Christ,  in  and  by  the  help  of  the  Spirit  of 
grace,  can  it  be  otherwise  but  sucli  a  sinner  must 
obtain  mercy  and  grace  to  help  in  time  of  need  ? 
But  not  to  forget  the  exhortation,  '  Come  boldly.' 
Indeed,  we  are  apt  to  forget  this  exhortation;  we 
think,  seeing  we  are  such  abominable  sinners,  we 
should  not  presume  to  come  boldly  to  the  throne 
of  grace  ;  but  yet  so  we  are  bidden  to  do ;  and  to 
break  a  commandment  here  is  as  bad  as  to  break 
it  in  another  place 


therefore  let  us  offer  the  sacrifice  of  praise  to  God 
continually;  that  is,  the  fruit  of  our  lips,  giving 
thanks  to  his  name.'  Ps.  i.  23.  ne.  xiii.  15. 

Second.  \Iii  llfe.'\  But  again;  as  we  should 
advance  this  grace  in  our  hearts,  so  we  should  do 
it  in  our  life.  We  should  in  our  conversation  adorn 
the  doctrine  of  God  our  Saviour  in  all  things.  It 
is  a  great  word  of  the  apostle,  *  Only  let  your  con- 
versation be  as  it  becometh  the  gospel  of  Christ,' 
which  is  the  gospel  of  the  grace  of  God.  Phi.  i.  27. 
God  expecteth  that  there  should  in  our  whole  life 
be  a  blessed  tang*  of  the  gospel,  or  that  in  our  life 
among  men  there  should  be  preached  to  them  the 
grace  of  the  gospel  of  God. 

The  gospel  shows  us  that  God  did  w^onderfully 
stoop  and  condescend  for  our  good;  and  to  do 
accordingly,  it  is  to  stoop  and  condescend  to  others. 

The  gospel  shows  us  that  there  was  abundance  of 
pity,  love,  bowels,  and  compassion  in  (jod  towards 
us ;  and  accordingly  we  should  be  full  of  bowels, 
pity,  love,  and  compassion  to  others. 

The  gospel  shows  us  that  in  G  od  there  is  a  great 
deal  of  willingness  to  do  good  to  others. 

The  gospel  shows  us  that  God  acteth  towards  us 
according   to  his   truth   and  faithfulness,   and   so 


You  may  ask  me.  What  is  it  to  come  boldly?     should  we  be  in  all  our  actions  one  to  another. 


[I]  answer — 

1.  It  is  to  come  confidently  —  'Let  us  draw 
near  with  a  true  heart,  in  full  assurance  of  faith, 
having  our  hearts  sprinkled  from  an  evil  con- 
science, and  our  bodies  washed  with  pure  water.' 

He.  X.  22. 

2.  To  come  boldly,  it  is  to  come  frequently — 
*  At  morning,  at  noon,  and  at  night,  will  I  pray.' 
We  use  to  count  them  bold  beggars  that  come  often 
to  our  door. 

3.  To  come  boldly,  it  is  to  ask  for  great  things 
when  we  come.  That  is  the  bold  beggar  that  will 
not  only  ask,  but  also  choose  the  tiling  that  he 
asketli. 

4.  To  come  boldly,  it  is  to  ask  for  others  as  well 
as  ourselves,  to  beg  mercy  and  grace  for  all  the 
saints  of  God  under  heaven  as  well  as  for  ourselves 
— *  Praying  always  with  all  prayer  and  supplication 
in  the  Spirit  -  for  all  saints.'  Ep.  vi.  is. 

5.  To  come  boldly,  it  is  to  come  and  take  no 

nay;  thus  Jacob  came  to  the  throne  of  grace 

•  1  will  not  let  thee  go  except  thou  bless  me.'  Ge. 

zxxU.  2G. 

6.  To  come  boldly,  it  is  to  plead  God's  promises 
with  hmi  both  in  a  way  of  justice  and  mercy,  and 
to  take  It  for  granted  God  will  give  us— bccau.se  he 
hath  said  it— whatever  we  ask  in  the  name  of  his 
Son. 

FourUi.  Labour  to  advance  God's  grace  in  thy 
heart,  by  often  admiring,  praising,  smd  blessing  God 
in  secret  for  it;  God  expects  it— 'Whoso  oHereth 
praise  glorificth  me,'  says  he.     '  By  Jesus  Christ 


By  the  gospel,  God  declares  that  he  forgiveth  us 
ten  thousand  talents,  and  we  ought  likewise  to  for- 
give our  brother  the  hundred  pence. 

And  now,  before  I  conclude  this  use,  let  me  give 
you  a  few  heart-endearing  considerations  to  this  so 
good  and  so  happy  a  work. 

[Heari-endearing  Considerations.  ] 

First.  Consider,  God  hath  saved  thee  byhis  grace. 
Christian,  God  hath  saved  thee,  thou  hast  escaped 
the  lion's  mouth,  thou  art  delivered  from  wrath  to 
come;  advance  the  grace  that  saves  thee,  in  thy 
heart  and  life. 

Second.  Consider,  God  left  millions  in  their  sins 
that  day  he  saved  thee  by  his  grace;  he  left  millions 
out,  and  pitched  upon  thee;  it  may  be  hundreds  also, 
yea,  thousands,  were  in  the  day  of  thy  conversion 
lying  before  him  under  the  preaching  of  the  word 
as  thou  Avert,  yet  he  took  thee.t  Considerations 
of  this  nature  affected  David  much;  and  God  would 
have  them  atfect  thee,  to  the  advancing  of  his  grace 
in  thy  life  and  conversation.  Ps.  UxvUi.  67—72.  De.  vu.  7. 

Third.  Consider,  perhaps  the  most  part  of  those 


*  '  Tung,'  taste,  touch,  savour,  flavour,  relish,  tone,  sound. 
A  word  oi'  extensive  meaning,  but  now  nearly  obsolete.  '  i<o 
tang  of  pre])ossession  or  fancy  appears  in  the  morality  of  oui' 
Saviour  or  liis  apostles.' — Locke. — )Ld. 

t  What  can  1  render  unto  thee,  my  God,  for  such  unspeak- 
able bltssi  duess  ?  The  cattle  upon  a  thousand  hills,  yea,  all 
creation,  all  tliat  I  have  and  am,  is  thine :  all  that  I  cau  do  is 
'  to  take  the  cup  of  salvation  and  call  upon  the  name  of  the 
Lord.'  Not  unto  us,  but  unto  thy  name,  be  all  the  praise  and 
honour  of  salvation  !— Ed. 


SAVED   BY   GRACE. 


361 


(luit  God  refused  that  day  tliat  lie  called  tliee  hj 
liis  grace  were,  as  to  conversation,  far  better  than 
ever  thou  wert — I  was  a  blasphemer,  I  was  a  per- 
secutor, I  was  an  injurious  person,  but  I  obtained 
mercy!  0  this  should  afteet  thy  heart,  this  should 
engage  thy  heart  to  study  to  advance  this  grace  of 
God.  1  Ti.  i.  14,  15. 

Fourth.  Perhaps  in  the  day  of  thy  conversion 
thou  wast  more  unruly  than  many.  Like  a  bullock 
unaccustomed  to  the  yoke,  hardly  tamed,  thou  wast 
brought  home  by  strong  hands  ;  thou  wouldst  not 
drive,  the  Lord  Jesus  must  take  thee  up,  lay  thee 
upon  his  shoulder,  and  carry  thee  hoiue  to  his 
Father's  house.  This  should  engage  thy  heart  to 
study  to  advance  the  grace  of  God.   Lu.  xv.  i— 6. 

Fifth.  It  may  be  many  did  take  even  offence  at 
God  in  his  converting  and  saving  of  thee  by  his 
grace,  even  as  the  elder  son  was  offended  with  his 
father  for  killing  the  fatted  calf  for  his  brother,  and 
yet  that  did  not  hinder  the  grace  of  God.  nor  make 
God  abate  his  love  to  thy  soul.  This  should  make 
thee  study  to  advance  the  grace  of  God  in  thy 
heart  and  life.   Lu.  iv.  ;i-32. 

Sixth.  Consider  again,  that  God  hatli  allowed 
thee  but  a  little  time  for  this  good  work,  even  the 
few  days  that  thou  hast  now  to  live — I  mean,  for 
this  good  work  among  sinful  men,  and  then  thou 
shalt  go  to  receive  that  wages  that  grace  also  will 
give  thee  for  thy  work  to  thy  eternal  joy. 

Seventh.  Let  this  also  have  some  place  upon  thy 
heart — every  man  shows  subjection  to  tlie  god 
that  he  serveth ;  yea,  though  that  god  be  none 
other  but  the  devil  and  his  lusts;  and  wilt  not  thou, 
0  man!  saved  of  the  Lord,  be  much  more  subject 
'  to  the  Father  of  spirits,  and  live  ? '  *  Alas !  they 
are  pursuing  their  own  damnation,  yet  they  sport 
it,  and  dance  all  the  way  they  go.  They  serve  that 
*  god  '  (Satan)  with  cheerfulness  and  delight,  who 
at  last  will  plunge  them  into  the  everlasting  gulf 
of  death,  and  torment  them  in  the  fiery  flames  of^ 
hell;  but  thy  God  is  the  God  of  salvation,  and  to 

*  In  the  edition  of  1G92,  this  sentence  is  'subject  to  the 
Father  of  spirits  and  love.'  It  is  a  very  singular  mode  of 
expression  to  call  God  '  the  Father  of  love.'  God  is  love,  and 
the  author  and  source  of  all  holy  love.  Bunyan  was  at  all 
times  governed  by  Scripture  phrases,  with  which  his  mind  was 
so  richly  imbued  as  to  cause  liini,  if  we  may  so  speak,  to  live 
in  a  scriptural  atmos])here;  and  this  sentence  ber.rs  a  great 
tilliuity  to  He.  xii.  9,  '  Shall  we  not  much  rather  be  in  sub- 
jection to  the  Father  of  spirits,  and  live.'  1  have  been,  for 
these  reasons,  induced  to  consider  the  letter  o  in  'love'  a 
typographical  erroi',  and  have  altered  the  word  to  '  live,'  but 
could  not  talce  such  a  liberty  withoiit  a  public  notice. — Ed. 


God  thy  Lord  belong  the  issues  from  death.  Wilt 
not  thou  serve  him  with  joyfulness  in  the  enjoyment 
of  all  good  things,  even  him  by  whom  thou  art  to 
be  made  blessed  for  ever? 

Object.  This  is  that  which  kills  mc — honour  God 
I  cannot;  my  heart  is  so  wretched,  so  spiritless,  and 
desperately  wicked,  I  cannot. 

Answ.  What  dost  thou  mean  by  cannot?  L  If 
thou  meanest  thou  hast  no  strength  to  do  it,  thou 
hast  said  an  untruth,  for  '  greater  is  he  that  is  in 
you,  than  he  that  is  in  the  world.'  i  jn.  iv.  4.  2.  If 
thou  meanest  thou  hast  no  will,  then  thou  art  out 
also;  for  every  Christian,  in  his  right  mind,  is  a 
willing  man,  and  the  day  of  God's  power  hath 
made  him  so.  rs.  ex.  3.  3.  If  thou  meanest  that 
thou  wantest  wisdom,  that  is  thine  own  fault — '  If 
any  man  lack  wisdom,  let  him  ask  of  God,  that 
giveth  to  all  men  liberally,  and  upbraideth  not.' 

Ja.  i.  5. 

Object.   I  cannot  do  things  as  I  would. 

Answ.  No  more  coidd  the  best  of  the  saints  of 
old — *  To  will  is  present  with  me,'  said  Paul;  '  but 
lioio  to  perform  that  which  is  good  I  find  not.' 
And  again,  '  The  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh:  and  these  are  con- 
trary the  one  to  the  other,  so  that  ye  cannot  do  the 
things  that  ye  would.'  Uo.  vli.  is.  Ga.  v.  17. 

And  here  indeed  lies  a  great  discovery  of  this 
truth,  'ye  are  saved  by  grace;'  for  the  children  of 
God  whilst  here,  notwithstanding  their  conversion 
to  God,  and  salvation  by  Christ  through  grace,  are 
so  infirm  and  weak  by  reason  of  a  body  of  death 
that  yet  remaineth  in  them,  that  should  even  the 
sin  that  is  in  the  best  of  their  performances  be  laid 
to  their  charge,  according  to  the  tenor  of  a  cove- 
nant of  works,  they  would  find  it  impos.^ible  ever 
to  get  into  glory.  But  why  do  I  talk  thus?  It 
is  impossible  that  those  that  are  saved  by  grace 
should  have  their  infirmities  laid  to  their  charge  as 
afore,  'for  they  are  not  under  the  law;'  they  are 
included  by  the  grace  of  God  in  the  death  and 
blood  of  the  Son  of  God,  who  ever  liveth  to  make 
intercession  for  them  at  the  right  hand  of  God ; 
whose  intercession  is  so  prevalent  with  the  Father 
as  to  take  away  the  inicpity  of  our  holy  things 
fi-om  his  sight,  and  to  present  us  holy,  and  unre- 
provable,  and  unblamable  in  his  sight.  To  him, 
by  Christ  Jesus,  through  the  help  of  the  blessed 
Spiiit  of  grace,  be  given  firaise,  and  thanks,  and 
glory,  and  dominion,  by  all  his  saints,  now  and  for 
ever.     Anieu- 


VOL.  T. 


THE   STRAIT   GATE 


OR, 


GREAT    DIFFICULTY    OF    GOING    TO    HEAVEN: 

PLAINLY    PROVING,    BY    THE    SCllIPTUUtS,    THAT    NOT    ONLY    THE    RUDE    AND    PROFANE,    BUT    MANY    GREAT 
PROFESSORS,    WILL    COME    SHORT    OF    THAT    KINGDOM. 


Enter  ye  in.  at  the  st)ait  gate  ^  for  wide  is  the  gate,  and  broad  is  the  tcay  that  leadeth  to  deslruction,  and  many  there 
he  which  go  in  thereat:  because  strati  is  the  gate,  and  narrow  is  the  way  which  leadeth  unto  life,  and  few  there  be  that 
tiud  it.'— 'Sldt.  vii.  13,  14.  


ADVERTISEMENT  BY  THE  EDITOR. 


If  any  uninspired  writer  lias  been  entitled  to  the 
name  of  Boanerges,  or  a  son  of  thunder,  it  is  the 
author  of  the  following  treatise.  Here  we  have  a 
most  searching  and  faithful  display  of  tlie  straitness 
or  exact  dimensions  of  that  all-important  gate, 
which  will  not  suffer  many  professors  to  pass  into 
the  kingdom  of  heaven,  encumbered  as  they  are 
with  fatal  errors.  Still  '  it  is  no  little  pinching 
wicket,  but  wide  enough  for  all  the  truly  gracious 
and  sincere  lovers  of  Jesus  Christ ;  while  it  is  so 
strait,  that  no  others  can  by  any  means  enter  in.' 
p.  367.  This  is  a  subject  calculated  to  rouse  and 
stimulate  all  genuine  professors  to  solemn  inquiry; 
and  it  was  peculiarly  intended  to  dart  at,  and  tix 
convictions  upon,  the  multitudes  of  hypocritical 
professors  who  abounded  in  Bunyan's  time,  espe- 
cially under  the  reigns  of  the  later  Stuarts. 

During  the  Protectorate,  wickednesswasdiscoun- 
tcnanccd,  and  skulked  in  the  holes  and  corners  of 
2\Iansoul;  but  when  a  debauched  monarch,  who  had 
taken  refuge  in  the  most  licentious  court  in  Europe, 
was  called  to  occupy  the  throne  of  his  fathers,  the 
most  abandoned  profligacy  and  profaneness  were 
let  loose  upon  the  nation.  Vice  was  openly  pa- 
tronized, while  virtue  and  religion  were  as  open- 
ly treated  with  mockery  and  contempt.  Bunyan 
justly  says,  '  The  text  calls  for  sharpness,  so  do 
the  times.'  p.  3Gi.  'With  those  whose  religion 
lieth  in  some  circumstantials,  the  kingdom  swarms 
at  this  day.'  p.  388.  When  they  stand  at  the  gate, 
they  will  '  shako  like  a  quagmire — their  feigned 
faith,  pretended  love,  shows  of  gravity,  and  holiday 
words,  will  stand  them  in  little  stead;  some  pro- 
fessors do  with  religion  just  as  people  do  with  their 
lest  apparel— hang  it  on  the  wall  all  the  week,  and 
put  it  on  on  Sundays  ;  they  save  it  till  thoy  go  to 
u  meeting,  or  meet  with  a  godly  chapman.'  p.  377. 
This  state  of  society  called  for  pecidiar  sharpness, 
and  Bunyau  preached  and  published,  in  l(i7t),  this 
awful  alarm  to  professors,  Is'osubject  could  be  more 
l)eculiarly  applicable  than  'The  Gate  of  heaven,' 


and  '  the  difficulties  of  entering  in  thereat;'  a  sub- 
ject of  the  deepest  interest  to  all  mankind — to  sti- 
mulate the  careless  to  find,  and  to  enter  the  gate  of 
this  the  only  city  of  refuge  from  eternal  misery — to 
fill  the  heart  of  God's  children  with  love  and  joy  in 
their  prospects  of  a  blessed  immortality — and  to 
sting  the  hypocrites  with  the  awful  thought  of  find- 
ing the  gate  shut  against  them  for  ever.  Their 
cries  and  tears  will  be  too  late ;  they  will  stand 
without  and  vehemently  cry,  '  Lord,  Lord,  open 
unto  us;'  in  vain  will  be  their  outcry,  '  the  devils  are 
coming ;  Lord,  Lord,  the  pit  opens  her  mouth  upon 
us ;  Lord,  Lord,  there  is  nothing  but  hell  and 
damnation  left  us,  if  thou  hast  not  mercy  upon  us.' 
p.  376.  These  were  professors  who  pretended  to  have 
found  the  gate  and  way  to  heaven;  who  passed  for 
pilgrims  who  were  seeking  a  better,  even  a  heavenly 
country;  such  deluded  victims  must  be,  of  all  men, 
the  most  miserable. 

Faithfulness  becomes  the  ministers  of  Christ  in 
dealing  with  the  souls  of  men ;  and  pi-e-eminently 
faithful  is  John  Bunyan  in  this  treatise.  Reader, 
he  will  be  clear  of  thy  blood.  Enter  upon  tiie 
solemn  inquiry.  Have  I  sought  the  gate?  Shall 
I  be  admitted  into,  or  shut  out  from,  that  blessed 
kingdom?  The  openly  profane  can  have  no  hope. 
Are  you  a  professor? — there  is  danger  still.  In 
vain  will  it  be  to  urge,  '  We  have  prophesied  in  thy 
name,  and  in  thy  name  cast  out  devils.'  To  the 
secretly  profane,  whatever  may  be  their  profession, 
there  can  be  no  well-grounded  hope  of  entrance 
in  at  this  gate.  Those  only  will  be  admitted  whom 
the  Lord  knows  to  be  his — the  sheep  of  his  pasture, 
who  have  heard  his  voice,  and  obeyed  it.  Against 
all  others  the  door  will  be  shut,  aud  the  awful 
words,  '1  know  you  not — depart,  ye  cursed,'  will 
hurry  thorn  to  eternal  darkness.  The  question, 
'  Are  there  few  that  be  saved?'  will  suggest  itself 
to  our  minds ;  may  the  answer  fix  upon  our  con- 
sciences, '  Strive  to  enter  in.'  It  is  very  probable 
that  it  was  in  preaching  upon  this  text,  Bunyan  was 


TO   THE   READER. 


363 


assailed  with  a  want  of  cliarity.  Tlie  anecdote  is 
thus  narrated  by  Mr.  Doe  in  llie  Struggler: — '  As 
Mr.  Bunyan  was  preaching  in  a  barn,  and  showinjj 
the  fewness  of  tliose  tliat  shoukl  be  saved,  there 
stood  one  of  the  learned  to  take  advantage  of  his 
words;  and  having  done  preaching,  the  schoolman 
said  to  him.  You  are  a  deceiver,  a  person  of  no 
charity,  and  therefore  not  fit  to  preach ;  for  he 
that  (in  efl'ect)  condemneth  the  greatest  part  of  his 
hearers  hath  no  charity,  and  therefore  is  not  fit 
to  preach.  Then  Mr.  Bunyan  answered.  The  Lord 
Jesus  Christ  preached  in  a  ship  to  his  hearers  on 
the  shore,  Mut.  xni.,  and  showed  that  they  were  as 
four  sorts  of  ground,  the  highway,  the  stony,  the 
thorny,  and  the  good  ground,  but  those  represented 
by  the  good  ground  were  the  only  persons  to  be 
saved.  And  your  position  is,  That  he  that  in  effect 
condemneth  the  greatest  part  of  his  hearers,  hath 
no  charity,  and  therefore  is  not  fit  to  preach  the 
gospel.  But  here  the  Lord  Jesus  Christ  did  so, 
then  your  conclusion  is,  The  Lord  Jesus  Christ 
wanted  charity,  and  therefore  was  not  fit  to  preach 
the  gospel.  Horrid  blasphemy ;  away  with  your 
hellish  logic,  and  speak  Scri])ture.'  Of  one  thing 
we  are  certain,  that  while  hollow-hearted  hypo- 
ci'itical  professors  will  ever  complain  of  faithful 
dealing  with  their  soul's  eternal  interests;  the  sin- 
cere and  humble  Christian  will  be  most  thankful 
for  searching  inquiries,  that,  if  wrong,  he  may  be 


set  right  before  his  final  destiny  is  irrevocably  fixed. 
May  our  souls  submit  to  a  scriptural  measurement 
of  this  gate,  and  the  terms  upon  which  alone  it  can 
be  opened  unto  us. 

The  difficulties  tliat  prevent  '  the  many'  from 
entering  in  are,  1.  Forgetfulness  that  we  can  only 
enter  heaven  by  the  permission  of  the  law — every 
jot  and  tittle  must  be  fulfilled.  Now,  if  we  could 
live  from  our  conversion  to  our  death  in  the  holiest 
obedience  to  all  its  precepts,  yet,  having  previously 
violated  them,  the  stain  must  not  only  lie  washed 
away  in  the  blood  of  atonement,  but  we,  as  part 
of  the  body  of  Christ,  must,  in  him,  render  perfect 
obedience.  2.  Li  addition  to  the  disinclination  of 
our  hearts  to  submit  to  this  perfect  righteousness, 
we  have  outward  storms  of  temptation  and  perse- 
cution. '  The  world  will  seek  to  keep  thee  out  of 
heaven  with  mocks,  flouts,  taunts,  threats,  jails, 
gibbets,  halters,  burnings,  and  a  thousand  deaths; 
therefore  strive  !  Again,  if  it  cannot  overcome 
thee  with  these,  it  will  flatter,  promise,  allure, 
entice,  entreat,  and  use  a  thousand  tricks  on  this 
hand  to  destroy  thee ;  and  many  that  have  been 
stout  against  the  threats  of  the  world  have  yet 
been  overcome  with  the  bewitching  flatteries  of 
the  same.  0  that  we  may  by  grace  escape  all 
these  enemies,  and  so  strive  as  to  enter  into  the  joy 
of  our  Lord.' 

Geo.  Offou. 


TO    THE    r.EADEE. 


CocRi-Eous  Reader, 


God,  I  hope,  hath  put  it  into  my  heart  to  write 
unto  thee  another  time,  and  that  about  matters  of 
greatest  moment — for  now  we  discourse  not  about 
things  controverted  among  the  godly,  but  directly 
about  the  saving  or  damning  of  the  soul;  j'ea, 
moreover,  this  discourse  is  about  the  fewness  of 
them  that  shall  be  saved,  and  it  proves  that  many 
a  high  professor  will  come  short  of  eternal  life ; 
wherefore  the  matter  must  needs  be  sharp,  and  so 
disliked  by  some,  but  let  it  not  be  rejected  by  thee. 
The  text  calls  for  sharpness,  so  do  the  times,  yea, 
the  faithful  discharge  of  my  duty  towards  thee  hath 
put  me  upon  it. 

I  do  not  now  pipe,  but  mourn ;  and  it  will  be 
well  for  thee  if  thou  canst  graciously  lament. 
Mat.  xi.  17.  Some,  say  they,  make  the  gate  of  heaven 
too  wide,  and  some  make  it  too  narrow ;  for  my 
part,  I  have  here  presented  thee  with  as  true  a 
measure  of  it  as  by  the  Word  of  God  I  can.  Read 
me,  therefore,  yea,  read  me,  and  compare  me  with 


the  Bible ;  and  if  thou  findcst  my  doctrine  and 
that  book  of  God  concur,  embrace  it,  as  thou  wilt 
answer  the  contrary  in  the  day  of  judgment. 
This  awakening  work — if  God  will  make  it  so — 
was  prepared  for  thee:  if  there  be  need,  and  it 
wounds,  get  healing  by  blood :  if  it  disquiets,  get 
peace  by  blood:  if  it  takes  away  all  thou  hast, 
because  it  was  naught  (for  this  book  is  not  pre- 
pared to  take  away  true  grace  from  any),  then  buy 
of  Christ  'gold  tried  in  the  fire,  that  thou  mayest 
be  rich,  and  white  raiment,  that  thou  mayest  be 
clothed,  and  tliat  the  shame  of  thy  nakedness  do 
not  appear,  and  anoint  thine  eyes  with  eye-salve, 
that  thou  mayest  see.'  Re.  iu.  is.  Self-flattcrics,  sclf- 
deceivings,  are  easy  and  pleasant,  but  damnable. 
The  Lord  give  thee  a  heart  to  judge  right  of  thy- 
self, right  of  this  book,  and  so  to  prepare  for  eter- 
nity, that  thou  mayest  not  only  expect  entrance, 
but  be  received  into  the  kingdom  of  Christ  and 
of  God.      Amen. 

So  pravs  thy  Friend, 
lOTti.  "  Joiix  BfNYAX. 


864 


THE   STKAIT   GATE. 


THE    STRAIT    GATE. 


'  STRIVE  TO  ENTER  I>f  AT  THE  STRAIT  GATE  ;  FOR 
JIA.N'T,  I  SAY  UNTO  YOU,  WILL  SEEK  TO  ENTER  IN, 
AND  SHALL  NOT  BE  ABLE.' — LUKE  XIII.  24. 

These  arc  the  words  of  our  Lord  Jesus  Christ,  and 
are,  therefore,  in  especial  manner  t6  be  heeded ; 
besides,  the  subject  matter  of  the  words  is  tlie  most 
weiglity,  to  wit,  how  we  should  attain  salvation, 
and  therefore  also  to  be  heeded. 

The  occasion  of  the  words  was  a  question  which 
one  that  was  at  this  time  in  the  company  of  the 
disciples  put  to  Jesus  Christ;  the  question  was 
this,  *  Lord,  are  there  few  that  be  saved  ?  '  ver.  23. 
A  serious  question,  not  such  as  tended  to  the  sub- 
version of  the  hearers,  as  too  many  now-a-days  do  ; 
but  sucli  as  in  its  own  nature  tended  to  the  awaken- 
ing of  the  company  to  good,  and  that  called  for 
Buch  an  answer  tliat  might  profit  the  people  also. 
This  question  also  well  pleased  Jesus  Christ,  and 
he  prepareth  and  giveth  such  an  answer  as  was 
without  the  least  retort,  or  show  of  distaste  ;  such 
an  answer,  I  saj',  as  carried  in  it  the  most  full 
resolve  to  the  question  itself,  and  help  to  the  per- 
sons questioning.  '  And  he  said  unto  them.  Strive 
to  entci'  in,'  <tc.  The  words  are  an  answer,  and  an 
iiis'rudion  also.  First.  An  answer,  and  that  in 
the  affirmative  ;  the  gate  is  strait — many  that  seek 
will  not  be  able,  therefore  but  few  shall  be  saved. 
Second.  The  answer  is  an  instruction  also ;  '  strive 
to  enter  in,'  (fcc,  good  counsel  and  instruction; 
pray  God  help  me,  and  my  reader,  and  all  tiiat  love 
their  own  salvation,  to  take  it. 

My  manner  of  handling  the  words  mIU  be 
— FIRST,  £1/  way  of  exjiication ;  and  then 
[SECOND],  IJu  way  of  observation. 

FIRST.  [The  words]  by  way  of  EXFLI- 
C  AT  ION. 

The  words  are  to  be  considered,  First,  with 
reference  to  their  general  scope;  and  then  [Se- 
cond], with  reference  to  their  several  phrases. 

First.  77m;  general  scope  of  the  text  is  to  be  con- 
sidered, and  that  is  that  great  thing — salvation  ; 
for  these  words  do  immediately  look  at,  point  to, 
nnd  give  directions  about  salvation :  '  Are  there 
few  tiiat  be  saved  ?  Strive  to  enter  in  at  the 
strait  gate.' 

The  words,  I  sny,  arc  to  direct  us  not  only  to 
talk  of,  or  to  wish  for,  but  to  understand  how  we 
shall,  and  to  seek  that  we  may  be,  effectually  saved, 
and  therefore  of  the  greatest  importance.  To  be 
eaved  !   what  is  like  being  saved  ?     To  be  saved 


from  sin,  from  hell,  from  the  wrath  of  God,  from 
eternal  damnation,  wiiat  is  like  it  ?  To  be  made 
an  heir  of  God,  of  his  grace,  of  his  kingdom,  and 
eternal  glory,  what  is  like  it  ?  and  yet  all  this  is 
included  in  this  word  saved,  and  in  the  answer  to 
that  question,  '  Are  there  few  that  be  saved  ? ' 
Indeed  this  word  saved  is  but  of  little  use  in  the 
world,  save  to  them  that  are  heartily  afraid  of 
damning.  This  word  lies  in  the  Bible  as  excellent 
salves  lie  in  some  men's  houses,  thrust  into  a  hole, 
and  not  thouglit  on  for  many  months,  because  the 
household  people  have  no  wounds  nor  sores.  In 
time  of  sickness,  what  so  set  by  as  the  doctor's 
glasses  and  gally-pots  full  of  his  excellent  things  ? 
but  when  the  person  is  grown  w'ell,  the  rest  is 
thrown  to  the  dunghill.*  0  when  men  are  sick  of 
sin,  and  afraid  of  damning,  what  a  text  is  that 
where  this  word  saved  is  found  !  Yea,  what  a  word 
of  worth,  and  goodness,  and  blessedness,  is  it  to 
him  that  lies  continually  upon  the  wrath  of  a  guilty 
conscience  ?  '  But  the  whole  need  not  a  physician  ;' 
he  therefore,  and  he  only,  knows  what  saved  means, 
that  knows  what  hell,  and  death,  and  damnation 
means.  '  What  shall  I  do  to  be  saved  ? '  is  the 
language  of  the  trembling  sinner.  '  Lord  save  me, ' 
is  the  language  of  the  sinking  sinner;  and  none 
admire  the  glory  that  is  in  that  word  saved,  but  such 
as  see,  without  being  saved,  all  things  in  heaven 
and  earth  are  emptiness  to  them.  They  also  that 
believe  themselves  privileged  in  all  the  blessedness 
that  is  wrapt  up  in  that  word,  bless  and  admire 
God  that  hath  saved  them.  Wherefore,  since  the 
thing  intended,  both  in  the  question  and  the  answer, 
is  no  less  than  the  salvation  of  the  soul,  I  beseech 
you  to  give  the  more  earnest  heed.  He  xii.     But, 

Second.  To  come  to  the  p>arilcular  phrases  in  the 
words,  and  to  handle  them  orderly,  in  the  words  I 
find  four  things.  First.  An  intimation  of  the 
kingdom  of  heaven.  /Second.  A  description  of  the 
entrance  into  it.  lliird.  An  exhortation  to  enter 
into  it.  And,  Fourth,  A  motive  to  enforce  that 
exhortation. 

[an  INTIMATION  OF  THE  KINGDOM  OF  HEAVEN.] 

First.  An  intimation  of  the  kingdom  of  heaven  ; 
for  when  he  saith,  '  Strive  to  enter  in,'  and  in  such 


*  However  homely  this  illustration,  vft  how  striking.  No 
family  has  been  many  years  without  that  uneasy  anxiety — 
earnest  seeking  the  doctor  to  alleviate  their  sufi'criugs,  or 
those  of  a  beloved  relative,  and  then  the  trembling  hope  that 
'  his  excellent  things'  may  produce  the  desired  eliect.  Header, 
have  you  had,  at  any  time,  equal  anxiety  for  your  soul's  health 
aud  salvation  ?     \\  hat  has  bceu  the  rcsidt  ?— iin. 


THE   STRAIT   GATE. 


305 


phrases,  there  is  supposed  a  place  or  state,  or  botli, 
to  be  enjo3'ecl.  'Enter  in;'  enter  into  what,  or 
wliitber,  but  into  a  state  or  place,  or  both  ?  and 
therefore  when  you  read  this  word,  '  enter  in,'  you 
must  say  there  is  certainly  included  in  the  text  tliat 
good  thing  that  yet  is  not  expressed,  '  Enter  in  ;' 
into  heaven,  that  is  the  meaning,  where  the  saved 
are,  and  shall  be;  into  heaven,  that  place,  that 
glorious  place,  where  God,  and  Christ,  and  angels 
are,  and  the  souls  or  spirits  of  just  men  made  per- 
fect. •  Enter  in;'  that  thing  included,  though  not 
expressed  in  the  words,  is  called  in  another  place, 
the  Mount  Zion,  the  heavenly  Jerusalem,  the  general 
assembly  and  church  of  the  first-born  which  are 
written  in  heaven.  He.  xii.  23.  And  therefore  the 
words  signify  unto  us,  that  there  is  a  state  most 
glorious,  and  that  when  this  world  is  ended ;  and 
that  this  place  and  state  are  likewise  to  be  enjoyed, 
and  inherited  by  a  generation  of  men  for  ever. 
Besides,  this  word,  'enter  in,'  signifieth  tliat  sal- 
vation to  the  full  is  to  be  enjoyed  only  there,  and 
tliat  there  only  is  eternal  safety ;  all  other  places 
and  conditions  are  hazardous,  dangerous,  full  of 
snares,  imperfections,  temptations,  and  afHictions, 
but  there  all  is  well ;  there  is  no  devil  to  tempt, 
no  desperately  wicked  heart  to  deliver  us  up,  no 
deceitful  lust  to  entangle,  nor  any  enchanting  world 
to  bewitch  us.  There  all  shall  be  well  to  all  eter- 
nity. Further,  all  the  parts  of,  and  circumstances 
that  attend  salvation,  are  only  there  to  be  enjoyed  ; 
there  only  is  immortality  and  eternal  life  ;  there  is 
the  glory  and  fulness  of  joy,  and  the  everlasting- 
pleasures  ;  there  is  God  and  Christ  to  be  enjoyed 
by  open  vision,  and  more;  there  are  the  angels 
and  the  saints  ;  further,  there  is  no  death,  nor  sick- 
ness, no  sorrow  nor  sighing  for  ever ;  there  is  no 
pain,  nor  persecutor,  nor  darkness,  to  eclipse  our 
glory.  0  this  Mount  Zior.  !  0  this  heavenly  Jeru- 
salem !    3  Co.  V.  1—4.  Ps.  .\vi.  11.  Lu.  XX.  35,  SS.  He.  xii.  2;2— 24. 

Behold,  therefore,  what  a  great  thing  the  Lord 
Jesus  hath  included  by  this  little  word,  '  in.'  In 
this  word  is  wrapt  up  a  whole  heaven  and  eternal 
life ;  even  as  there  is  also  by  other  little  words  in 
the  holy  Scriptures  of  truth:  as  where  he  saith, 
'  Knock,  and  it  shall  be  opened  unto'j^ou,'  and 
*  the  election  hath  obtained  it.'  This  should  teach 
us,  not  only  to  read,  but  to  attend  in  reading ;  not 
only  to  read,  but  to  lift  up  our  hearts  to  God  in 
reading ;  for  if  we  be  not  heedful,  if  he  gives  us 
not  light  and  understanding,  we  njay  easily  pass 
over,  without  any  great  regard,  such  a  word  as  may 
have  a  glorious  kingdom  and  eternal  salvation  in 
the  bowels  of  it ;  yea,  sometimes,  as  here,  a  whole 
lieaven  is  intimated,  where  it  is  not  at  all  expressed. 
The  apostles  of  old  did  use  to  fetch  great  things 
out  of  the  Scriptures,  even  out  of  the  very  order 
and  timing  of  the  several  things  contained  therein. 

See  Ko.  iv.  9—11.   Ga.  iii.  IC,  17.   He.  viii.  13.      But, 


[DESCUiniON  OF  THE  ENTRANCE  INTO  THIS  KINGDOM.] 

Second.  As  we  have  here  an  intimation  of  the 
kingdom  of  heaven,  so  we  have  a  description  of  the 
entrance  into  it,  and  that  by  a  double  similitude: 
I.  It  is  called  a  gate  ;  II.  A  strait  gate — *  Strive 
to  enter  in  at  the  strait  gate.' 

[It  is  called  a  gate.] 

I.  It  is  set  forth  by  the  similitude  of  a  gate.  A 
gate,  you  know,  is  of  a  double  use.  It  is  to  open 
and  shut,  and  so,  consequently,  to  let  in  or  to  keep 
out ;  and  to  do  both  these  at  the  season ;  as  ho 
said,  '  Let  not  the  gates  of  Jerusalem  be  opened 
until  the  sun  be  hot;'  and  again,  'I  commanded 
that  the  gates  should  be  shut,  and  charged  that 
they  should  not  be  opened  till  after  the  Sabbath.' 
Ne.  vii.  3;  xiii.  19, 20.  And  SO  you  find  of  this  gate  of 
heaven,  when  the  five  wise  virgins  came,  the  gate 
was  opened ;  but  afterwards  came  the  other  vir- 
gins, and  the  door  was  shut.  Mat.  xxv.  So  then,  the 
entrance  into  heaven  is  called  a  gate,  to  show  there 
is  a  time  when  there  may  be  entrance,  and  there 
will  come  a  time  when  there  shall  be  none ;  and, 
indeed,  this  is  a  chief  truth  contained  in  the 
text — '  Strive  to  enter  in  at  the  strait  gate ;  for 
many,  I  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able.'  I  read  in  the  Scriptures  of  two 
gates  or  doors,  through  which  they  that  go  to 
heaven  must  enter.* 

1.  There  is  the  door  of  faith,  the  door  M-hich 
the  grace  of  God  hath  opened  to  the  Gentiles. 
This  door  is  Jesus  Christ,  as  also  himself  doth 
testify,  saying,  '  I  am  the  door,'  <fec.  Jn.x.9.  Ac.  xiv. 2". 
By  this  door  men  enter  into  God's  favour  and 
mere}',  and  find  forgiveness  through  faith  ia  his 
blood,  and  live  in  hope  of  eternal  life ;  and  there- 
fore himself  also  hath  said,  '  I  am  the  door ;  by 
me  if  any  man  enter  in,  he  shall  be  saved  ;'  tlsat  is, 
received  to  mercy,  and  inherit  eternal  life.      But, 

2.  There  is  another  door  or  gate — for  that  which 
is  called  in  the  text  a  gate,  is  twice  in  the  next 
verse  called  a  door — there  is,  I  say,  another  gate, 
and  that  is  the  passage  into  the  very  heaven  itself; 
the  entrance  into  the  celestial  mansion-house,  and 
that  is  the  gate  mentioned  in  the  text,t  and  the 


*  How  delightfully  but  salemnly  is  this  illustrcated  in  the 
'  Pilgrim's  Progress.'  The  wicket-gate,  at  the  head  of  the  way, 
at  which  the  poor  hurdciicd  sinuer  must  knock  and  obtain  an 
entrance  by  Christ  tlie  door.  It  may  be  like  Mercy,  with  a 
trembling  but  sure  hope.  And  then  the  glorious  entrance 
into  the  Celestial  City  itself,  after  crossing  the  river  which 
has  no  bridge.  This  was  opened  to  Christian,  but  sliut 
against  Ignorance  aud  against  Turnaway  of  the  Town  of 
Apostasy. — Kd. 

t  Much  confusion  appears  to  exist  in  the  minds  of  many 
in  reference  to  the  '  strait  gate'  mentioned  in  the  text,  as  this 
passage  is  IVcqueutly  introduced  into  exhortations  to  the  un- 
coMvci-ted.  It  is  addressed  exclusively  to  professors  of  reli- 
gion—to those  who  profess  to  have  set  out  for  the  Celestial 


866 


THE   STRAIT   GATE. 


door  niontionctl  twice  in  the  verse  tliat  follows. 
And  this  Jacob  called  it,  when  he  said,  Bethel  was 
the  house  of  God,  and  this  is  the  gate  of  heaven; 
that  is,  the  entrance,  for  he  saw  the  entrance  into 
heaven.  One  end  of  Jacob's  ladder  stands  in 
Bethel,  God's  house,  and  the  other  end  reacheth 
ui)  to  the  gate  of  heaven.  Ge.  xxviii.  lo— 17.  Jacob's 
ladder  was  the  figure  of  Christ,  which  ladder  was 
not  the  gate  of  heaven,  but  the  way  from  the 
church  to  that  gate  which  he  saw  above  at  the  top 
of  tlie  ladder.  Oe.  xxviii.  12.  Jn.  i.  51.  But  again,  that 
the  gate  in  the  text  is  the  gate  or  entrance  into 
heaven,  consider — 

(1.)  It  is  that  gate  that  lettcth  men  into,  or 
shutteth  men  out  of  that  place  or  kingdom  where 
Abraham,  and  Isaac,  and  Jacob  is,  which  place  is 
that  paradise  where  Christ  promised  the  thief 
that  he  should  be  that  day,  that  he  asked  to  be 
with  him  in  his  kingdom ;  it  is  that  place  into 
which  Paul  said  he  was  caught,  when  he  heard 
words  uulawful  or  impossible  for  a  man  to  utter. 

Lu.  xiii.  iS ;  xxiii.  -Ji.  2  Co.  xii.  I— f>. 

Qaesf.  But  is  not  Christ  the  gate  or  entrance 
into  this  heavenly  place  ? 

Answ.  He  is  he  without  whom  no  man  can  get 
t^iither,  because  by  his  merits  men  obtain  that 
world,  and  also  because  he,  as  the  Father,  is  the 
donor  and  disposer  of  that  kingdom  to  whom  he 
will.  Further,  this  place  is  called  his  house,  and 
himself  the  Master  of  it — 'When  once  the  Master 
of  the  house  is  risen  up,  and  hath  shut  to  the 
door.'  Lu.  xiii.  25.  But  we  use  to  say,  that  the 
master  of  the  house  is  not  the  door.  Men  enter 
into  heaven,  then,  by  him,  not  as  he  is  the  gate, 
or  door,  or  entrance,  into  the  celestial  mansion- 
house,  but  as  he  is  the  giver  and  disposer  of  that 
kingdom  to  them  whom  he  shall  count  worthy, 
because  he  hath  obtained  it  for  them. 

(2.)  That  this  gate  is  the  very  passage  into 
heaven,  consider  the  text  hath  special  reference 
to  the  day  of  judgment,  when  Christ  will  have 
laid  aside  his  mediatory  office,  which  before  he 
exercised  for  the  bringing  to  the  faith  his  own 
elect;  and  will  then  act,  not  as  one  that  justifieth 
the  ungodly,  but  as  one  that  judgeth  sinners.  He 
will  now  be  risen  up  from  the  throne  of  grace, 
and  sliut  up  the  door  against  all  the  impenitent, 
and  will  be  set  upon  the  throne  of  judgment,  from 
thence  to  proceed  with  ungodly  sinners. 


City,  and  seems  to  say,  Beware  of  the  form  of  godliness  with- 
out Its  power— of  the  profession  witliout  the  jrossession  1  For 
as  old  iMason  truly  said,  'Tlicy  fall  deepest  into  hell  that  fall 
backKarii:  The  '  striving'  here  alluded  to  refers  to  the  whole 
course  of  the  heliever's  life,  with  its  end  m  view—'  We  labour 
lo  be  nccopled  of  him.'  '  Give  dUiyetice,'  by  adding,'  to  faith 
>-irtue,  &c.,  'to  make  your  ealling  and  election  sure;  for  so 
an  entrance  shall  be  ministered  luito  you  abundantly  into  the 
everlasting;  kingdom  of  oui-  Lord  and  Saviour  Jesus  Christ.' 
it  I'f.  i.  0-11. 


Object.  But  Christ  bids  strive:  'Strive'  now 
'to  enter  in  at  the  strait  gate;'  but  if  that  gate 
be  as  you  say,  the  gate  or  entrance  into  heaven, 
then  it  should  seem  that  we  should  not  strive  till 
the  day  of  judgment,  for  we  shall  not  come  at 
that  gate  till  then. 

Anaw.  Christ,  by  this  exhortation.  Strive,  he, 
doth  not  at  all  admit  of,  or  countenance  delays, 
or  that  a  man  should  neglect  his  own  salvation  ; 
but  putteth  poor  creatures  upon  preparing  for  the 
judgment,  and  counselleth  them  now  to  get  those 
things  that  will  then  give  them  entrance  into 
glory.  This  exhortation  is  much  like  these :  '  There- 
fore be  ye  also  ready,  for  in  such  an  hour  as  ye 
think  not  the  Son  of  man  cometh. — And  they  that 
were  ready  went  in  with  him  to  the  marriage,  and 

the  door  was  shut.'  Mat.  xxiv.  41 ;  xxv.  10. 

So  that  when  he  saith,  '  Strive  to  enter  in,'  it  is 
as  if  he  should  say.  Blessed  are  they  that  shall  be 
admitted  another  day  to  enter  into  the  kingdom 
of  heaven ;  but  they  that  shall  be  counted  worthy 
of  so  unspeakable  a  favour,  must  be  well  prepared 
and  fitted  for  it  beforehand.  Now,  the  time  to  be 
fitted  is  not  the  day  of  judgment,  but  the  day  of 
grace ;  not  then,  but  now.  Therefore,  strive  now 
for  those  things  that  will  then  give  you  entrance 
into  the  heavenly  kingdom.      But, 

[/i  is  called  a  strait  gate.'l 

II.  As  it  is  called  a  gate,  so  it  is  called  a  strait 
o-ate — '  Strive  to  enter  in  at  the  strait  gate.' 

The  straitness  of  this  gate  is  not  to  be  under- 
stood carnally,  but  mystically.  You  are  not  to 
understand  it,  as  if  the  entrance  into  heaven  was 
some  little  pinching  wicket;  no,  the  straitness  of 
this  gate  is  quite  another  thing.  This  gate  is 
wide  enough  for  all  them  that  are  the  truly  gra- 
cious and  sincere  lovers  of  Jesus  Christ,  but  so 
strait,  as  that  not  one  of  the  other  can  by  any 
means  enter  in :  *  Open  to  me  the  gates  of  right- 
eousness: I  will  go  into  them,  and  I  will  praise 
the  Lord :  this  gate  of  the  Lord,  into  which  the 
righteous  shall  enter.'  I's.  cxviu.  19,  20.  By  this  word, 
therefore,  Christ  Jesus  hath  showed  unto  us,  that 
without  due  qualifications  there  is  no  possibility 
of  entering  into  heaven  ;  the  strait  gate  will  keep 
all  others  out.  When  Christ  spake  this  parable, 
he  had  doubtless  his  eye  upon  some  passage  or 
passages  of  the  Old  Testament,  with  which  the 
Jews  were  well  acquainted.  I  will  mention  two, 
and  so  go  on. 

I.  The  place  by  Avhich  God  turned  Adam  and 
his  wife  out  of  paradise.  Possibly  our  Lord  might 
have  his  eye  upon  that ;  for  though  that  was  wide 
enough  for  them  to  come  out  at,  yet  it  was  too 
strait  fur  them  to  go  in  at.  But  what  should  be 
the  reason  of  that?     Wiiy,  they  had  sinned;  and 


THE   STRAIT   GATE. 


367 


therefore  God  'placed  at  the  east  of  that  garden 
cherubhns,  and  a  flaming  sword,  wliich  turned 
every  way,  to  keep  the  way  of  the  tree  of  life.' 
Ge.  iii.  24.  The  cherubims,  and  the  flaming  sword, 
they  made  the  entrance  too  strait  for  them  to  enter 
in.  Souls,  there  are  cherubims  and  a  flaming 
sword  at  tlie  gates  of  heaven  to  keep  the  wa}'  of 
the  tree  of  life ;  therefore  none  but  them  that  are 
duly  fitted  for  heaven  can  enter  in  at  this  strait 
gate ;  the  flaming  sword  will  keep  all  others  out. 
'  Know  ye  not  that  the  unrighteous  shall  not  in- 
herit the  kingdom  of  God?  Be  not  deceived, 
neither  fornicators,  nor  idolaters,  nor  adulterers, 
nor  effeminate,  nor  abusers  of  themselves  with 
mankind,  nor  thieves,  nor  covetous,  nor  drunk- 
ards, nor  revilers,  nor  extortioners,  shall  inherit 
the  kingdom  of  God.'  i  Co.  ■i-i.  9,  lo. 

(2.)  Perhaps  our  Lord  might  have  his  eye  upon 
the  gates  of  the  temple  when  he  spoke  this  word 
unto  the  people ;  for  though  the  gates  of  the 
temple  were  six  cubits  wide,  yet  they  were  so 
strait,  that  none  that  were  unclean  in  anything 
might  enter  in  thereat,  Eze.  xi.  4S ;  because  there 
■were  placed  at  these  gates,  porters,  whose  office 
was  to  look  that  none  but  those  that  had  right  to 
enter  mio;ht  so  in  thither.  And  so  it  is  written, 
Jehoiada  set  '  porters  at  the  gates  of  the  house  of 
the  Lord,  that  none  which  was  unclean  in  anything 
should  enter  in.'  2  Ch.  xxUi.  19.  Souls,  God  hath 
porters  at  the  gates  of  the  temple,  at  the  gate  of 
heaven ;  porters,  I  say,  placed  there  by  God,  to 
look  that  none  that  are  unclean  in  anything  may 
come  in  thither.  In  at  the  gate  of  the  church, 
none  may  enter  now  that  are  openly  profane,  and 
scandalous  to  religion;  no,  though  they  plead  they 
are  beloved  of  God:  'What  hath  my  beloved  to 
do  in  mine  house,'  saith  tl'e  Lord,  ^seeing  she 
hath  wrought  lewdness  with  many?'  je.  si.  i5. 

I  say,  I  am  very  apt  to  believe  that  our  Lord 
Jesus  Christ  had  his  thoughts  upon  these  two 
texts,  when  he  said  the  gate  is  strait:  and  that 
which  confirms  me  the  more  in  the  thing  is  this, 
a  little  below  the  text  he  saith,  '  There  shall  be 
weeping  and  gnashing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and  all  the 
prophets,  in  the  kingdom  of  heaven,  and  you 
yourselves  thrust  out.'  Lu.  xiu.  28,  Thrust  out,  which 
signitieth  a  violent  act,  resisting  with  striving 
tliose  that  would — though  unqualified — enter.  The 
porters  of  the  temple  were,  for  this  very  thing,  to 
wear  arms,  if  need  were,  and  to  be  men  of  courage 
and  strength,  lest  the  unsanctified  or  unprepared 
should  by  some  means  enter  in.  We  read,  in  the 
book  of  Revelations,  of  the  holy  city,  and  that  it 
had  twelve  gates,  and  at  the  gates  twelve  angels; 
but  what  did  they  do  there?  Why,  amongst  the 
rest  of  their  service,  this  was  one  thing,  that  there 
mio-ht  '  in  no  wise  enter  in  to  it  any  thing  that 


defileth,  or  worketh  abomination,  or  that  malceth 

a  lie.'  Ue.  xxi.  27. 

[  Three  things  thai  make  this  gate  so  strait.  ] 

But  more  particularly,  to  show  what  it  is  that 
maketh  this  gate  so  strait.  There  are  three  things 
that  make  it  strait — 1 .  There  is  sin.  2.  There  is  the 
word  of  the  law.     3.  There  are  flie  angels  of  God. 

L  There  is  sin;  the  sin  of  the  profane,  and  the 
sin  of  the  professor. 

(L)  The  sin  of  the  profane.  But  this  needs 
not  be  enlarged  upon,  because  it  is  concluded  upon 
at  all  hands,  where  there  is  the  common  belief  of 
the  being  of  God,  and  the  judgment  to  come,  that 
'  the  wicked  shall  be  turned  into  hell,  and  all  the 
nations  that  forget  God.'  Ps.  ix.  17. 

(2.)  But  there  is  the  sin  of  professors;  or  take 
it  rather  thus,  there  is  a  profession  that  will  stand 
with  an  unsanctified  heart  and  life.  The  sin  of 
such  will  overpoise  the  salvation  of  their  souls,  the 
sin  end  being  the  heaviest  end  of  the  scale ;  I  say, 
that  being  the  heaviest  end  which  hath  sin  in  it, 
they  tilt  over,  and  so  are,  notwithstanding  their 
glorious  profession,  drowned  in  perdition  and  de- 
struction ;  for  none  such  hath  any  inheritance  in 
the  kingdom  of  Christ  and  of  God  ;  therefore  '  let 
no  man  deceive  you  with  vain  words ;  for  because 
of  these  things  cometh  the  wrath  of  God  upon  the 
children  of  disobedience;'  neither  will  a  profession 
be  able  to  excuse  them.  Ep.  v.  3-6.  The  gate  will 
be  too  strait  for  such  as  these  to  enter  in  thereat. 
A  man  may  partake  of  salvation  in  part,  but  not 
of  salvation  in  whole.  God  saved  the  children  of 
Israel  out  of  Egypt,  but  overthrew  them  in  the 
wilderness: — '  I  will  therefore  put  you  in  remem- 
brance, though  ye  once  knew  this,  how  that  the 
Lord,  having  saved  the  people  out  of  the  land  of 
Egypt,  afterward  destroyed  them  that  believed 
not.'  Judes.  So  we  see  that,  notwithstanding  their 
beginning,  '  they  could  not  enter  in,  because  of 
unbelief. '  lie.  iii.  id. 

2.  There  is  the  word  of  tlie  law,  and  that  will 
make  the  gate  strait  also.  None  must  go  in 
thereat  but  those  that  can  go  in  by  the  leave  of 
the  law;  for  though  no  man  be,  or  can  be,  justified 
by  the  works  of  the  law,  yet  unless  the  righteous- 
ness  and  holiness  by  which  they  attempt  to  enter 
into  this  kingdom  be  justified  by  the  law,  it  is  in 
vain  once  to  think  of  entering  in  at  this  strait  gate. 
Now  the  law  justifieth  not,  but  upon  the  account 
of  Christ's  righteousness  ;  if  therefore  thou  be  not 
indeed  found  in  that  righteousness,  thou  wilt  find 
the  law  lie  just  in  the  passage  into  heaven  to  keep 
thee  out.  Every  man's  work  must  be  tried  by 
fire,  that  it  may  be  manifest  of  what  sort  it  is. 
There  are  two  errors  in  the  world  about  the  law ; 
one  is,  when  men  think  to  enter  in  at  the  strait 
gate  by  the  righteousness  of  the  law ;  the  other 


S63 


THE   STRAIT   GATE. 


is,  when  men  tliink  tliey  may  enter  into  heaven  '  strait  gate,'  These  words  are  fitly  added  ;  for 
without  the  leave  of  the  law.  Both  these,  I  say,  since  the  gate  is  strait,  it  follows  that  they  that 
arc  errors;  for  as  by  the  works  of  the  law  no  flesh    will  enter  in  must  strive. 

sliall  he  justified;  so  without  the  co?ise«^.  of  the  'Strive.'  This  word  strive  supposeth  that 
law,  no  flesh  shall  bo  saved.  '  Heaven  and  earth  great  idleness  is  natural  to  professors  ;  they  think 
tiliall  pass  away,  before  one  jot  or  tittle  of  the  law 
shall  tail,  till  all  be  fulfilled.'  He  therefore  must 
bo  damned  that  cannot  be  saved  by  the  consent 
of  the  law.  And,  indeed,  this  law  is  the  flaming 
sword  that  turneth  every  way;  yea,  that  lieth  to 
this  day  in  the  way  to  heaven,  for  a  bar  to  all  un- 
believers and  unsanctified  professors ;  for  it  is 
taken  out  of  the  way  for  the  truly  gracious  only. 
It  will  be  found  as  a  roaring  lion  to  devour  all 
others.  Because  of  the  law,  therefore,  the  gate 
will  be  found  too  strait  for  the  unsanctified  to  enter 
in.  When  the  apostle  had  told  the  Corinthians 
that  '  the  unrighteous  should  not  inherit  the  king- 
dom of  God,'  and  that  such  were  some  of  them, 
ho  adds,  '  But  ye  are  washed,  but  ye  are  sanctified, 
but  ye  are  justified,  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God.'  i  Co.  vL  o-u.  Closely 
concluding,  that  had  they  not  been  washed,  and 
sanctified,  and  justified,  in  the  name  of  the  Lord 
.Tesus,  the  law,  for  their  transgressions,  would 
have  kept  them  out ;  it  would  have  made  the  gate 
100  strait  for  them  to  enter  in, 

3.  There  are  also  the  angels  of  God,  and  by 
reason  of  them  the  gate  is  strait.  The  Lord 
Jesus  calleth  the  end  of  the  world  his  harvest ;  and 
saith,  moreover,  that  the  angels  are  his  reapers. 
These  angels  are  therefore  to  gather  his  wheat 
into  his  barn,  but  to  gather  the  ungodly  into 
bundles  to  burn  them.  iiat.  xiu.  30,  n,  49.  Unless, 
therefore,  the  man  that  is  unsanctified  can  master 
the  law,  and  conquer  angels ;  unless  he  can,  as  I 
may  say,  pull  them  out  of  the  gateway  of  heaven, 
himself  is  not  to  come  thither  for  ever.  No  man 
goeth  to  heaven  but  by  the  help  of  the  angels — I 
mean  at  the  day  of  judgment.  For  the  Son  of 
man  '  shall  send  his  angels  with  a  great  sound  of 
a  trumpet,  and  they  shall  gather  together  his  elect 
irom  the  four  winds,  from  one  end  of  heaven  to  the 
other.'  M^it.  xiiv.  31.  If  those  that  shall  enter  in  at 
the  strait  gate  shall  enter  in  thither  by  the  con- 
duct of  the  holy  angels,  pray  when  do  you  think 
those  men  will  enter  in  tliithcr,  concerning  whom 
the  angels  arc  commanded  to  gather  them,  To  '  bind 
them  in  bmi^Ics  to  burn  them?'  This,  tlierefore, 
la  a  third  difliculty.  The  angels  will  make  this 
entrance  strait;  yea,  too  strait  for  the  mijustified 
and  unsanctified  to  cuter  in  thither. 

[ax  KXnonT.\TION  TO  STRIVE  TO  ENTER,  INTO  THIS 
KINGDOM.] 

Third.  I  come  now  to  the  exhortation,  whlcli  is, 
to  strive  to  enter  in.      'Strive  to  enter  in  at  tlie 


to  get  to  heaven  by  lying,  as  it  were,  on  their 
elbows.  It  also  suggesteth  that  many  will  be  the 
difliculties  that  professors  will  meet  with,  before 
they  get  to  heaven.  It  also  concludeth  that  only 
the  labouring  Christian,  man  or  woman,  will  get 
in  thither.      '  Strive,'  <fec. 

Three  questions  I  will  propound  upon  the  word, 
an  answer  to  which  may  give  us  light  into  the 
meaning  of  it:  I.  What  doth  this  word  strive  im- 
port?* II.  How  should  we  strive?  III.  Why 
should  we  strive? 

[Import  of  the  loord  strive.] 

I.  What  doth  this  word  strive  import?   Answer, 

1.  When  he  saith.  Strive,  it  is  as  much  as  to 
say.  Bead  yourselves  to  the  work  with  all  your 
might.  '  Whatsoever  thy  hand  findeth  to  do,  do 
it  with  thy  might ;  for  there  is  no  work,  nor  device, 
nor  knowledge,  nor  wisdom  in  the  grave,  whither 
thou  goest.'  Ec.  ix.  10.  Thus  Samson  did  when  he 
set  himself  to  destroy  the  Philistines  ;  '  He  bowed 
himself  witli  all  his  might.'  Ju.  xvi.  30.  Thus  David 
did  also,  when  he  made  provision  for  the  building 
and  beautifying  of  the  temple  of  God.  1  ch.  xxix.  2, 
And  thus  must  thou  do,  if  ever  thou  enterest  into 
heaven. 

2.  When  he  saith.  Strive,  he  calleth  for  the 
mind  and  will,  that  they  should  be  on  his  side, 
and  on  the  side  of  the  things  of  his  kingdom ;  for 
none  strive  indeed,  but  such  as  have  given  the  Son 
of  God  their  heart;  of  which  the  mind  and  will 
are  a  principal  part ;  for  saving  conversion  lieth 
more  in  the  turning  of  the  mind  and  will  to  Christ, 
and  to  the  love  of  his  heavenly  things,  than  in  all 
knowledge  and  judgment.  And  this  the  apostle 
confirnieth,  when  he  saith,  '  Stand  fast  in  one 
spirit,  with  one  mind  striving,'  Asc.   Phi.  i.  27. 

3.  And,  more  particularly,  this  word  strive  is 
expressed  by  several  other  terms;  as,  (1.)  It  is 
expressed  by  that  word,  '  So  run  that  ye  may  ob- 
tain.' 1  Co.  ix.  24,  25.  (2.)  It  is  expressed  by  that 
word,  '  Fight  the  good  fight  of  faith,  lay  hold  on 
eternal  life.'  1  Ti.  vi.  12.  (3.)  It  is  expressed  by  that 
word,  '  Labour  not  for  the  meat  which  perisheth, 
but  for  that  meat  which  endureth  unto  everlasting 
life.'  Jn.  vi.  27.  (4.)  It  is  expressed  by  that  word, 
'  We  wrestle  -  with  principalities  aud  powers,  and 
the  rulers  of  the  darkness  of  this  world.'  Ep.  vi.  12. 
Therefore,  when  he  saith,  Strive,  it  is  as  much  as 
to  say.  Run  for  heaven,  Fight  for  heaven,  Labour 


*   I  [(jw  \vi:ll  Joes  oiu'  unlettered  author 
ol  'AyutiZiKrh,  since,  agonize. — En, 


rive  the  ineaiiiii:i 


THE   STRAIT   GATE. 


869 


for  heaven,  Wrestle  fur  heaven,  or  you  are  like  to 
go  without  it. 

[^010  should  we  strive  ?] 

II.  The  second  question  is,  IIow  should  we 
strive  ? 

Answ.  The  answer  in  general  Is,  Thou  must 
strive  lawfully.  '  And  if  a  man  also  strive  for 
masteries,  yet  is  he  not  crowned,  except  he  strive 

lawfully. '    2  TL  ii.  5. 

But  you  will  say,  What  is  it  to  strive  lawfully  ? 
[I]  answer — 

1.  To  strive  against  the  things  which  are  ab- 
horred by  the  Lord  Jesus ;  yea,  to  resist  to  the 
spilling  of  3'our  blood,  striving  against  sin.  He.  xii.  4. 
To  have  all  those  things  that  are  condemned  by 
the  Word ;  yea,  though  they  be  thine  own  right 
hand,  right  eye,  or  right  foot,  in  abomination  ; 
and  to  seek  by  all  godly  means  the  utter  sujipres- 
sing  of  them.  Mar.  ix.  43, 45, 47. 

2.  To  strive  lawfully,  is  to  strive  for  those  things 
that  are  commanded  in  the  Word. — '  But  thou,  0 
man  of  God,  flee  the  world,  and  follow  after,'  that 
is,  strive  for,  '  righteousness,  godliness,  faith,  love, 
patience,  meekness  ;  fight  the  good  fight  of  faith, 
lay  hold  on  eternal  life,'  «fec.  1  Xi.  vi.  11, 12. 

3.  He  that  striveth  lawfully,  must  be  therefore 
very  temperate  in  all  the  good  and  lawful  things 
of  this  life.  'And  every  man  that  striveth  for  the 
mastery  is  temperate  in  all  things.  Now  they  do 
it  to  obtain  a  corruptible  crown ;  but  we  an  incor- 
ruptible. '  1  Co.  ix.  25.  Most  professors  give  leave  to 
the  world  and  the  vanity  of  their  hearts,  to  close 
with  them,  and  to  hang  about  their  necks,  and 
make  their  striving  to  stand  rather  in  an  outcry  of 
words,  than  a  hearty  labour  against  the  lusts  and 
love  of  the  world,  and  their  own  corruptions ;  but 
this  kind  of  striving  is  bui  a  beating  of  the  air, 
and  will  come  to  just  nothing  at  last.  1  Co.  ix.  26. 

4.  He  that  striveth  lawfully,  must  take  God  and 
Christ  along  with  him  to  the  work,  otherwise  he 
will  certainly  be  undone.  '  Whereunto,'  said  Paul, 
•  I  also  labour,  striving  according  to  his  working, 
which  worketh  in  me  mightily.'  Coi.  i.  29.  And  for 
the  right  performing  of  this,  he  must  observe 
these  following  particulars : — 

(1.)  He  must  take  heed  that  he  doth  not  strive 
about  things,  or  words,  to  no  profit ;  for  God  will 
not  then  be  with  him.  'Of  these  things,'  saith 
the  apostle,  '  put  them  in  remembrance  ;  charging 
them  before  the  Lord,  that  they  strive  not  about 
words  to  no  profit,  but  to  the  subverting  of  the 
hearers.'  2  Ti.  ii.  14.  But,  alas  !  how  many  professors 
in  our  days  are  guilty  of  this  transgression,  whose 
religion  stands  chiefly,  if  not  only,  in  a  few  unpro- 
fitable questions  and  vain  wranglings  about  words 
and  things  to  no  profit,  but  to  the  destruction  of 
tlie  hearers  ! 

vol .  I. 


(2.)  He  must  take  heed  that  whilst  he  strives 
against  one  sin,  he  does  not  harbour  and  shelter 
another ;  or  that  whilst  he  cries  out  against  other 
men's  sin,  he  does  not  countenance  his  own. 

(3.)  In  the  striving,  strive  to  believe,  strive  for 
the  faith  of  the  gospel ;  for  the  more  we  believe 
the  gospel,  and  the  reality  of  the  things  of  the 
world  to  come,  with  the  more  stomach  and  courage 
shall  we  labour  to  possess  the  blessedness.  Phi.  i.  27. 
'  Let  us  labour  therefore  to  enter  into  that  rest, 
lest  any  man  fall  after  the  same  example  of  unbe- 
lief.' He.  iv.  11. 

(4.)  As  we  should  strive  for,  and  by  faith,  so  we 
should  strive  by  prayer,  by  fervent  and  effectual 
prayer.  Ro.  w.  30.  0  the  swarms  of  our  prayerless 
professors  !  What  do  they  think  of  themselves  ? 
Surely  the  gate  of  heaven  was  heretofore  as  wide 
as  in  these  our  days ;  but  what  striving  by  prayer 
was  there  then  among  Christians  for  the  thing  that 
gives  admittance  into  this  kingdom,  over  [what] 
there  is  in  these  latter  days  ! 

(5.)  We  should  also  strive  by  mortifying  our 
members  that  are  upon  the  earth.  '  I  therefore 
so  run,'  said  Paul,  '  not  as  uncertainly  ;  so  fight  I, 
not  as  one  that  beateth  the  air;  but  I  keep  under 
my  body,  and  bring  it  into  subjection,  lest  that  by 
any  means,  when  I  have  preached  the  gospel  to 
others,  I  myself  should  be  a  cast-away.'  iCo.ix.26,27. 
But  all  this  is  spoken  principally  to  professors ;  so 
I  would  be  understood. 

[Why  sJwukl  we  st7'ive?] 

III.  I  come  now  to  the  third  question,  namely. 
But  why  should  we  strive  ?     Answer — 

1.  Because  the  thing  for  which  you  are  here 
exhorted  to  strive,  it  is  worth  the  striving  for ;  it 
is  for  no  less  than  for  a  whole  heaven,  and  au 
eternity  of  felicity  there.  IIow  will  men  that  have 
before  them  a  little  honour,  a  little  profit,  a  little 
pleasure,  strive  ?  I  say  again,  how  will  they 
strive  for  this  ?  Now  they  do  it  for  a  corrup- 
tible crown,  but  we  an  incorruptible.  ]\letliinks 
this  word  heaven,  and  this  eternal  life,  ought 
verily  to  make  us  strive,  for  what  is  there  again 
either  in  heaven  or  earth  like  them  to  provoke  a 
man  to  strive  ? 

2.  Strive,  because  otherwise  the  devil  and  hell 
will  assuredly  have  thee.  He  goes  about  like  a 
roaring  lion,  seeking  whom  he  may  devour,  1  Pc.  v.  8. 
Those  fallen  angels,  they  are  always  watchful, 
diligent,  unwearied ;  they  are  also  mighty,  subtle, 
and  malicious,  seeking  nothing  more  than  the 
damnation  of  thy  soul.  0  thou  that  art  like  the 
artless  dove,  strive  ! 

3.  Strive,  because  every  lust  strives  and  wars 
against  thy  soul.  '  The  flesh  lusteth  against  the 
Spirit.'  Ga.  V.  17.  '  Dearly  beloved,  1  beseech  t/ow,' 
said  Peter,   '  as  strangers  and  pilgrims,  abstain 

•6  A 


870 


THE   STRAIT   GATE. 


from  fleshly  lusts,  wliicli  war  against  the  soul.' 
1  Pe.  ii.  11.  It  is  a  rare  thing  to  see  or  find  out  a 
Christian  that  indeed  can  bridle  his  lusts;  but  no 
6tran"-e  thing  to  see  such  professors  that  are  *  not 
only  bridled^  but  saddled  too,'  yea,  and  ridden 
from  lust  to  sin,  from  one  vanity  to  another,  by 
the  very  devil  himself,  and  the  corruptions  of  their 
hearts. 

4.  Strive,  because  thou  hast  a  whole  world 
against  thee.  The  world  hateth  tlice  if  thou  be  a 
Christian ;  the  men  of  the  world  hate  thee ;  the 
thino-s  of  the  world  are  snares  for  thee,  even  thy 
bed  and  table,  thy  wife  and  husband,  yea,  thy 
most  lawful  enjoyments  have  that  in  them  that 
will  certainly  sink  thy  soul  to  hell,  if  thou  dost  not 
strive  against  the  snares  that  are  in  them.  Ro.  xi.  9. 
The  world  will  seek  to  keep  thee  out  of  heaven 
with  mocks,  flouts,  taunts,  threatenings,  jails, 
gibbets,  halters,  burnings,  and  a  thousaud  deaths; 
therefore  strive  !  Again,  if  it  cannot  overcome 
thee  with  these,  it  will  flatter,  promise,  allure, 
entice,  entreat,  and  use  a  thousand  tricks  on  this 
hand  to  destroy  thee ;  and  observe,  many  that 
have  been  stout  against  the  threats  of  the  world, 
have  yet  been  overcome  with  the  bewitching  flat- 
teries of  the  same.*  There  ever  was  enmity  be- 
twixt the  devil  and  the  church,  and  betwixt  his  seed 
and  her  seed  too;  Michael  and  his  angels,  and 
the  dragon  and  bis  angels,  these  make  war  con- 
tinually. Ge.  iii.  Re.  xii.  There  hath  been  great  de- 
sires and  endeavours  among  men  to  reconcile 
these  two  in  one,  to  wit,  the  seed  of  the  serpent 
and  the  seed  of  the  woman,  but  it  could  never  yet 
be  accomplished.  The  world  says,  they  will 
never  come  over  to  us;  and  we  again  say,  by 
God's  grace,  we  will  never  come  over  to  them. 
But  the  business  hath  not  ended  in  words ;  both 
they  and  we  have  also  added  our  endeavours  to 
make  each  other  submit,  but  endeavours  have 
proved  ineffectual  too.  They,  for  their  part,  have 
devised  all  manner  of  cruel  torments  to  make  us 
submit,  as  slaying  with  the  sword,  stoning,  saw- 
ing asunder,  flames,  wild  beasts,  banishments, 
hunger,  and  a  thousand  miseries.  We  again,  on 
the  other  side,  have  laboured  by  prayers  and  tears, 
by  patience  and  long-suffering,  by  gentleness  and 
lovo,  by  sound  doctrine  and  faithful  witness-bear- 
ing against  their  enormities,  to  bring  them  over 
to  us ;  but  yet  the  enmity  remains  ;  so  that  they 
must  conquer  us,  or  wo  must  conquer  them.     One 


Reader,  while  wc  bless  God  for  beina;  mercifully  relieved 
from  those  bodily  privations  and  sufferings  throu-h  which  our 
Iiilgxnn  fathers  passed,  forget  not  that  Satan  plies  all  his 
arts  to  nllnrc  our  souls  from  the  narrow  path.  If  we  are  saved 
from  tcdi.ius  imprisonments  in  damp  dunijeons— if  Aiitielirist 
has  lost  much  of  his  power,  the  flatterer^s  ever  at  hand  to 
cntnnjilc  us  in  his  net— the  atheist  is  ever  ready,  by  his  deri- 
sion and  scorn,  to  drive  us  back  to  the  City  of  Destruction 
—Ed. 


side  must  be  overcome ;  but  the  weapons  of  our 
warfare  are  not  carnal,  but  mighty  through  God. 

5.  Strive,  because  there  is  nothing  of  Christian- 
ity got  by  idleness.  Idleness  clothes  a  man  with 
rags,  and  the  vineyard  of  the  slothful  is  grown 
over  with  nettles.  Pr.  xxiii.  21;  xxiv.  30-32.  Profession 
that  is  not  attended  with  spiritual  labour  cannot 
bring  the  soul  to  heaven.  The  fathers  before  us 
were  '  not  slothful  in  business, '  but  *  fervent  in 
spirit,  serving  the  Lord.'  Therefore  '  be  not  sloth- 
ful, but  followers  of  them  who  through  faith  and 
patience  inherit  the  promises.'  iio.  xii.  ii.  lie.  vi.  12. 

'Strive  to  enter  in.'  Methinks  the  words,  at 
the  first  reading,  do  intimate  to  us,  that  the 
Christian,  in  all  that  ever  he  does  in  this  world, 
should  carefully  heed  and  regard  his  soul — I  say, 
in  all  that  ever  he  does.  Many  are  for  their  souls 
by  fits  and  starts ;  but  a  Christian  indeed,  in  all 
his  doing  and  designs  which  he  contriveth  and 
manageth  in  this  world,  should  have  a  special  eye 
to  his  own  future  and  everlasting  good ;  in  all  his 
labours  he  should  strive  to  enter  in :  '  Wisdom 
(Christ)  is  the  principal  thing ;  therefore  get 
wisdom :  and  with  all  thy  getting  get  understand- 
ing.' Fr.  iv.  7.  Get  nothing,  if  thou  canst  not  get 
Christ  and  grace,  and  further  hopes  of  heaven  in 
that  getting ;  get  nothing  with  a  bad  conscience, 
with  the  hazard  of  thy  peace  with  God,  and  that 
in  getting  it  thou  weakenest  thy  graces  which  God 
hath  given  thee ;  for  this  is  not  to  strive  to  enter 
in.  Add  grace  to  grace,  both  by  religious  and 
worldly  duties ;  '  For  so  an  entrance  shall  be  min- 
istered unto  you  abundantly  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ.' 
2  Pe.  i.  8—11.  Religious  duties  are  not  the  only 
striving  times ;  he  that  thinks  so  is  out.  Thou 
mayest  help  thy  faith  and  thy  hope  in  the  godly 
management  of  thy  calling,  and  mayest  get  further 
footing  in  eternal  life,  by  studying  the  glory  of 
God  in  all  thy  worldly  employment.  I  am  speak- 
ing now  to  Christians  that  are  justified  freely  bj 
grace,  and  am  encouraging,  or  rather  counselling 
of  them  to  strive  to  enter  in  ;  for  there  is  an  enter- 
ing in  by  faith  and  good  conscience  now,  as  well 
as  our  entering  in  body  and  soul  hereafter ;  and  I 
must  add,  that  the  more  common  it  is  to  thy  soul 
to  enter  in  now  by  faith,  the  more  steadfast  hope 
shalt  thou  have  of  entering  in  hereafter  in  body 
and  soul. 

'  Strive  to  enter  in.'  By  these  words  also  the 
Lord  Jesus  giveth  sharp  rebuke  to  those  professors 
that  have  not  eternal  glory,  but  other  temporal 
things  in  their  eye,  by  all  the  bustle  that  they 
make  in  the  world  about  religion.  Some  there  be, 
what  a  stir  they  make,  what  a  noise  and  clamour, 
with  their  notions  and  forms,  and  yet  perhaps  all 
is  for  the  loaves;  because  they  have  eaten  of  the 
loaves,  and  are  filled,  jn.  -si.  26.    These  strive  indeed 


THE   STRAIT   GATE. 


371 


to  enter,  but  it  is  not  into  heaven ;  tliey  find  reli- 
gion bath  a  good  trade  at  the  end  of  it,  or  they 
find  that  it  is  the  way  to  credit,  repute,  prefer- 
ment, and  the  like,  and  therefore  they  strive  to 
enter  into  these.  But  these  have  not  the  strait 
gate  in  their  eye,  nor  yet  in  themselves  have  they 
love  to  their  poor  and  perishing  souls ;  wherefore 
this  exhortation  nippeth  such,  by  predicting  of 
their  damnation. 

'  Strive  to  enter  in.'  These  words  also  sharply 
rebuke  them  who  content  themselves  as  the  angel 
of  the  church  of  Sardis  did,  to  wit,  '  to  have  a 
name  to  live,  and  be  dead,'  Re.  m.  i;  or  as  they  of 
the  Laodiceans,  who  took  their  religion  upon  trust, 
and  were  content  with  a  poor,  wretched,  lukewarm 
profession ;  for  such  as  these  do  altogether  unlike 
to  the  exhortation  in  the  text,  that  says.  Strive, 
and  they  sit  and  sleep  ;  that  says,  Strive  to  enter 
in,  and  they  content  themselves  with  a  profession 
that  is  never  like  to  bring  them  thither. 

'  Strive  to  enter  in.'  Further,  these  words  put 
us  upon  proving  the  truth  of  our  graces  now ;  I 
say,  they  put  us  upon  the  proof  of  the  truth  of 
them  now;  for  if  the  strait  gate  be  the  gate  of 
heaven,  and  yet  we  are  to  strive  to  enter  into  it 
now,  even  while  we  live,  and  before  we  come 
thither,  then  doubtless  Christ  means  by  this  ex- 
hortation, that  we  should  use  all  lawful  means  to 
prove  our  graces  in  this  world,  whether  they  will 
stand  in  the  judgment  or  no.  Strive  to  enter  in ; 
get  those  graces  now  that  will  prove  true  graces 
then,  and  therefore  try  those  you  have ;  and  if, 
upon  trial,  they  prove  not  right,  cast  them  away, 
and  cry  for  better,  lest  they  cast  thee  away,  when 
better  are  not  to  be  had.  'Buy  of  me  gold  tried 
in  the  fire ;'  mark  that.  Re.  m.  is.  Buy  of  me  faith 
and  grace  that  will  stand  in  the  judgment ;  strive 
for  that  faith ;  buy  of  me  that  grace,  and  also 
white  raiment,  that  thou  mayest  be  clothed,  that 
the  shame  of  thy  wickedness  doth  not  appear,  and 
anoint  thine  eyes  with  eye-salve,  that  thou  mayest 
see.  Mind  you  this  advice  ;  this  is  right  striving 
to  enter  in. 

But  you  will  say.  How  should  we  try  our  gi*aces  ? 
Would  you  have  us  run  into  temptation,  to  try  if 
they  be  sound  or  rotten  ?  Aiisw.  You  need  not 
run  into  trials ;  God  hath  ordained  that  enough 
of  them  shall  overtake  thee  to  prove  thy  graces 
either  rottan  or  sound  before  the  day  of  thy  death  ; 
sufficient  to  the  day  is  the  evil  thereof,  if  thou  hast 
but  a  sufficiency  of  grace  to  withstand.  I  say, 
thou  slialt  have  trials  enough  overtake  thee,  to 
prove  thy  graces  sound  or  rotten.  Tliou  mayest, 
therefore,  if  God  shall  help  thee,  see  how  it  is  like 
to  go  with  tliee  before  thou  goest  out  of  this  world, 
to  wit,  whether  thy  graces  be  such  as  will  carry 
thee  in  at  the  gates  of  heaven  or  no. 

But  how  sbould  we  try  our  graces  now?    Answ. 


(a.)  IIow  dost  thou  find  tliem  in  outward  trials  ? 
See  Ho.  xi.  15, 16.  {b.)  IIow  dost  thou  find  thyself  in 
the  inward  workings  of  sin?  Ro.  vii.  24.  (c.)  How 
dost  thou  find  thyself  under  the  most  high  enjoy- 
ment of  grace  in  this  world  ?  Phi.  iii.  u. 

But  what  do  you  mean  by  these  three  ques- 
tions ?  I  mean  graces  show  themselves  at  these 
their  seasons,  whether  they  be  rotten  or  sound. 

(a.)  How  do  they  show  themselves  to  be  true 
under  the  first  of  these  ?  Answ.  By  mistrusting 
our  own  sufficiency,  by  crying  to  God  for  help,  by 
desiring  rather  to  die  than  to  bring  any  dishonour 
to  the  name  of  God,  and  by  counting  that,  if  God 
be  honoured  in  the  trial,  tliou  hast  gained  more 
than  all  the  world  could  give  thee.  2  ch.  xx.  12 ;  xiv.  11. 

Ac.  iv.;  XX.  22.  2  Co.  iv.  17,  18.  He.  xi.  24,  25. 

(&.)  How  do  they  show  themselves  to  be  true 
under  the  second  ?  Aiisw.  By  mourning,  and  con- 
fessing, and  striving,  and  praying,  against  them ; 
by  not  being  content,  shouldst  thou  have  heaven, 
if  they  live,  and  defile  thee ;  and  by  counting  of 
holiness  the  greatest  beauty  in  the  world ;  and  by 
flying  to  Jesus  Christ  for  life.   Zee.  xiL  lo.  Jn.  xix.  He. 

xii.  14.  Ps.  xix.  12. 

(c.)  How  do  they  show  themselves  to  be  true 
under  the  third  ?  Answ.  By  prizing  the  true 
graces  above  all  the  world ;  by  praying  heartily 
that  God  will  give  thee  more ;  by  not  being  con- 
tent Avith  all  the  grace  thou  canst  be  capable  of 
enjoying  on  this  side  heaven  and  glory,  Ps.  ixxxiv.  lo. 

Lu.  x™.  5.    Phi.  iii. 

'  Strive  to  enter  in.'  The  reason  why  Christ 
addeth  these  words,  •  to  enter  in,'  is  obvious,  to 
wit,  because  thei-e  is  no  true  and  lasting  happi- 
ness on  this  side  heaven ;  I  say,  none  that  is  both 
true  and  lasting,  I  mean,  as  to  our  sense  and  feel- 
ing as  there  shall  [be] ;  '  For  here  have  we  no 
continuing  city,  but  we  seek  one  to  come.'  He.  xiii.14. 
The  heaven  is  within,  strive  therefore  to  enter  in ; 
the  glory  is  within,  strive  therefore  to  enter  in ; 
the  Mount  Zion  is  within,  strive  therefore  to  enter 
in ;  the  heavenly  Jerusalem  is  within,  strive  there- 
fore to  enter  in;  angels  and  saints  are  within, 
strive  therefore  to  enter  in ;  and,  to  make  up  all, 
the  God  and  Father  of  our  Lord  Jesus  Christ,  and 
that  glorious  Redeemer,  is  within,  strive  therefore 
to  enter  in. 

'Strive  to  enter  in.'  •  For  without  are  dog.s, 
and  sorcerers,  and  whoremongers,  and  murderers, 
and  idolaters,  and  whosoever  loveth  and  maketh  a 
lie.'  Without  are  also  the  devils,  and  hell,  and 
death,  and  all  damned  souls ;  without  is  howling, 
weeping,  wailing,  and  gnashing  of  teeth ;  yea, 
without  are  all  the  miseries,  sorrows,  and  plagues 
that  an  infinite  God  can  in  justice  and  power  in- 
flict upon  an  evil  and  wicked  generation ;  '  Strive 
therefore  to  enter  in  at  tlie  strait  gate.'  Rcxxii.  15. 

Mat.  XXV.  41.  1U-.  xii.  9.  Is.  Ixv.  13,  U.  Mat.  xxii.  13.  l>e.  x\ix.  IS— 20. 


87: 


THE   STRAIT   GATE. 


«  Strive  to  enter  iu  at  the  strait  gate  ;  for  many, 
T  snv  unto  you,  will  seek  to  enter  in,  and  shall  not 
bo  nbic. ' 

[motive  to  strive  to  enter  into  this  kingdom.] 

Fouiih.  ^Vc  are  come  now  to  the  motive  which 
our  Lord  urges  to  enforce  his  exhortation. 

He  told  us  before  that  the  gate  was  strait ;  he 
nlso  exhorted  us  to  strive  to  enter  in  thereat,  or 
to  get  those  things  now  that  will  further  our 
entrance  then,  and  to  set  ourselves  against  those 
things  tliat  will  hinder  our  entering  in. 

In  this  motive  there  are  five  things  to  be  minded. 

1.  That  there  will  be  a  disappointment  to  some 
at  the  day  of  judgment ;  they  will  seek  to  enter 
in,  and  shall  not  be  able. 

2.  Tliat  not  a  few,  but  many,  will  meet  with 
tliis  disappointment ;  '  for  many  will  seek  to  enter 
in,  and  shall  not  be  able.' 

3.  Tliis  doctrine  of  the  miscarriage  of  many 
then,  it  standeth  upon  the  validity  of  the  word  of 
Clirist ;  '  For  many,  I  say,  will  seek  to  enter  in, 
and  shall  not  be  able.' 

4.  Professors  shall  make  a  great  heap  among 
the  many  that  shall  fall  short  of  heaven ;  *  For 
many,  I  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able.' 

5.  Where  grace  and  striving  are  wanting  now, 
seeking  and  contending  to  enter  in  will  be  unpro- 
fitable then  ;  •  For  many,  I  say  unto  you,  will  seek 
to  enter  in,  and  shall  not  be  able.* 

But  I  will  proceed  in  my  former  method,  to  wit, 
to  opcu  the  words  unto  you. 

[Import  of  the  loords  for  many.] 

'  For  many,'  <tc.  If  he  had  said,  For  some 
will  fall  short,  it  had  been  a  sentence  to  be  minded; 
if  he  had  said.  For  some  that  seek  will  fall  short, 
it  had  been  very  awakening ;  but  when  he  saith, 
Many,  many  will  fall  short,  yea,  many  among  pro- 
fessors will  fall  short,  this  is  not  only  awakening, 
but  dreadful ! 

[  Various  ajyplications  of  the  word  many.] — ♦  For 
many,  ,tc.  I  find  this  word  many  variously  ap- 
plied  in  Scripture. 

1.  Sometimes  it  intendeth  the  open  profane,  the 
wicked  and  ungodly  world,  as  where  Christ  saith, 
'  W  ide  u  the  gate,  and  broad  is  the  way,  that 
leadfth  to  destruction,  and  many  there  be  which 
go  m  thereat.'  Mat.  vh.  1:5.  1  say,  by  the  majiy  here, 
he  mtends  those  chiefly  that  go  on  in  the  broad 
way  of  sm  and  profaneness,  bearing  the  '  tokens ' 
(.f  their  damnation  in  their  foreheads,  those  whoso 
•lady  practice  proclaims  that  their  '  feet  go  down 
to  death,  and  their  steps  take  hold  on  hell.'  Joi,  xxi. 

29.  30.    Is.  iii.  9.    Pr.  iv. 

2.  Sometimes  this  word  many  intendeth  those 


that  cleave  to  the  people  of  God  deceitfully,  and  in 
hypocrisy,  or,  as  Daniel  hath  it,  '  Many  shall  cleave 
to  them  with  flatteries.'  Da.  xi.  si.  The  word  ma7iy 
in  this  text  includeth  all  those  who  feign  them- 
selves better  than  they  are  in  religion  ;  it  includeth, 
I  say,  those  that  have  religion  only  for  a  holiday 
suit*  to  set  them  out  at  certain  times,  and  when 
they  come  among  suitable  company. 

3.  Sometimes  this  word  Tuany  intendeth  them 
that  apostatize  from  Christ ;  such  as  for  a  while  be- 
lieve, and  in  time  of  temptation  fall  away  ;  as  John 
saith  of  some  of  Christ's  disciples :  '  From  that 
time  many  of  his  disciples  went  back,  and  walked 
no  more  with  him.'  Jn.  vi.  66. 

4.  Sometimes  this  word  many  intendeth  them 
that  make  a  great  noise,  and  do  many  great  things 
in  the  church,  and  yet  want  saving  grace :  '  Many,' 
saith  Christ,  '  will  say  unto  me  iu  that  day,  Lord, 
Lord,  have  we  not  prophesied  in  thy  name?  and 
in  thy  name  have  cast  out  devils?  and  in  thy  name 
done  many  wonderful  works?'  Mat.  vii.  22.  Mark, 
there  will  be  many  of  these. 

5.  Sometimes  this  word  many  intendeth  those 
poor,  ignorant,  deluded  souls  that  are  led  away 
with  every  wind  of  doctrine ;  those  who  are  caught 
with  the  cunning  and  crafty  deceiver,  who  lieth  in 
wait  to  beguile  unstable  souls :  '  And  many  shall 
follow  their  pernicious  ways,  by  reason  of  whom 
the  way  of  truth  shall  be  evil  spoken  of.'  2  Pe.  il  2. 

6.  Sometimes  this  word  many  includeth  all  the 
world,  good  and  bad  :  '  And  many  of  them  that 
sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlasting  life,  and  some  to  shame  a/i6?  everlasting 

contempt.'    Da.  xii.  2;  compare  with  Jn.  v.  2S,  20. 

7.  Lastly.  Sometimes  this  word  many  intendeth 
the  good  only,  even  them  that   shall  be  saved. 

Ln.  i.  l(i ;  ii.  34. 

IHow  MANY  is  applied  in  Hie  text.']  Since  then 
that  the  word  is  so  variously  applied,  let  us  inquire 
how  it  must  be  taken  in  the  text.     And, 

1.  It  must  not  be  applied  to  the  sincerely  godly, 
for  they  shall  never  perish,  jn.  x.  27,  28.  2.  It  can- 
not be  applied  to  all  the  world,  for  then  no  flesh 
should  be  saved.  3.  Neither  is  it  to  be  applied 
to  the  open  profane  only,  for  then  the  hypocrite  is 
by  it  excluded.  4.  But  by  the  many  in  the  text 
our  Lord  intendeth  in  special  the  professor;  the 
professor,  I  say,  how  high  soever  he  seems  to  be 
now,  that  shall  be  found  without  saving  grace  iu 
the  day  of  judgment. 

Now  that  the  professor  is  in  special  intended  in 
this  text,  consider,  so  soon  as  the  Lord  had  said. 


*  In  the  edition  printed  1692,  'an  holiday  saint'  is  used. 
Saints'  days  were  holidays  upon  which  the  gayest  dress  was 
put  on ;  but  the  outward  affectation  of  religion  in  pious  com- 
pany is  better  expressed  by  '  holiday  suit,'  and  I  have  followed 
uU  the  modern  editors  in  concluding  that  the  word  'saiut'  lj 
a  typographical  error  (see  p.  377.)— Ed. 


THE   STRAIT   GATE. 


373 


•  ^Fany  will  seek  to  enter  in,  and  shall  not  be  able,' 
lie  pointeth,  as  with  his  finger,  at  the  many  that 
then  he  in  special  intentleth  ;  to  wit,  them  among 
whom  he  had  taught ;  them  that  had  eat  and 
drunken  in  his  presence ;  them  that  had  prophesied, 
and  cast  out  devils  in  his  name,  and  in  his  name 
had  done  many  wonderful  works.  Lu.  xiii.  26.  Mat.  vii.  22. 
These  are  the  many  intended  by  the  Lord  in  this 
text,  though  others  also  are  included  under  the 
sentence  of  damnation  by  his  word  in  other  places, 

*  For  many,'  &c.  Matthew  saith,  concerning  this 
strait  gate,  that  there  are  but  few  that  find  it. 
But  it  seems  the  cast-aways  in  my  text  i\i(\  find  it ; 
for  you  read,  that  they  knocked  at  it,  and  cried, 
'  Lord,  open  unto  us.'  So  then,  the  meaning  may 
seem  to  be  this — many  of  the  few  that  find  it  will 
seek  to  enter  in,  and  shall  not  be  able.  I  find,  at 
the  day  of  judgment,  some  will  be  crying  to  the 
rocks  to  cover  them,  and  some  at  the  gates  of 
heaven  for  entrance.  Suppose  that  those  that  cr}' 
to  the  rocks  to  cover  them,  are  they  whose  con- 
science will  not  suffer  them  once  to  look  God  in 
the  face,  because  they  are  fallen  under  present 
guilt,  and  the  dreadful  fears  of  the  wrath  of  the 
Lamb.  ne.  yL  16.  And  that  those  that  stand  crying 
at  the  gate  of  heaven,  are  those  whose  confidence 
holds  out  to  the  last, — even  those  whose  boldness 
will  enable  them  to  contend  even  with  Jesus  Christ 
for  entrance ;  them,  I  say,  that  will  have  profes- 
sion, casting  out  of  devils,  and  many  wonderful 
works,  to  plead ;  of  this  sort  are  the  many  in  my 
text:  'For  many,  I  say  unto  you,  will  seek  to 
enter  in,  and  shall  not  be  able.'  Could  we  compare 
the  professors  of  the  times  with  the  everlasting 
word  of  God,  this  doctrine  would  more  easily  aj^pear 
to  the  children  of  men.  How  few  among  the  many, 
yea,  among  the  swarms  of  professors,  have  heart 
to  make  conscience  of  walking  before  God  in  this 
world,  and  to  study  his  glory  among  the  children 
of  men  !  How  few,  I  say,  have  his  name  lie  nearer 
their  hearts  than  their  own  carnal  concerns !  Nay, 
do  not  many  make  his  Word,  and  his  name,  and 
his  ways,  a  stalking-horse  to  their  own  worldly 
advantages  ?  *  God  calls  for  faith,  good  conscience, 
moderation,  self-denial,  humility,  heavenly-minded- 
iiess,  love  to  saints,  to  enemies,  and  for  conformity 
in  heart,  in  word,  and  life,  to  his  will :  but  where 

is  it  ?  Mar.  xi.  22.  1  Pe.  iii.  1«.  He.  xiii.  5.  Phi.  iv.  5.  Mat. 
X.  37—39.  Col.  iii.  1—4.  Mi.  vi.  8.  Re.  ii.  10.  Jn.  xv.  17.  1  Ju.  iv.  21. 
Mat.  V.  4-1.  Pr.  xxiii.  26.   Col.  iv.  G. 

[hnport  of  tlie  words  I  say  unto  you.] 

'For  many,  I  say  unto  you.'  These  latter  words 
carry  in  them  a  double  argument  to  prove  the  truth 
asserted  before :  First,  in  that  he  directly  pointeth 

*  See  the  character  of  By-euds  and  Lis  companions  in  the 
Tilgiim's  Progress/  p.  133. 


at  his  followers :  '  I  say  unto  you : '  Many,  I  say 
unto  you,  even  to  you  that  are  my  disciples,  to  you 
that  have  eat  and  drunk  in  my  presence.  I  know 
that  sometimes  Christ  hath  directed  his  speech  to 
his  discijdes,  not  so  much  upon  their  accounts,  as 
upon  the  accounts  of  others  ;  but  here  it  is  not  so ; 
the  '  I  say  unto  you,'  in  this  place,  it  immediately 
concerned  some  of  themselves :  I  say  unto  you,  ye 
shall  begin  to  stand  without,  and  to  knock,  '  say- 
ing, Lord,  Lord,  open  unto  us,  and  he  shall  answer 
and  say  unto  you,  I  know  you  not  whence  ye  are ; 
then  shall  ye  begin  to  say.  We  have  eaten  and 
drunk  in  thy  presence,  and  thou  hast  taught  in  our 
streets.  But  he  shall  say,  I  tell  you,  I  know  you 
not  whence  ye  are  ;  depart  from  me,  aWye  workers 
of  iniquity ;  '  it  is  you,  you,  you,  that  I  mean  ! 
'  I  say  unto  you.'  It  is  common  with  a  professing 
people,  when  they  hear  a  smart  and  a  thundering 
sermon,  to  say,  Now  has  the  preacher  paid  otf  the 
drunkard,  the  swearer,  the  liar,  the  covetous,  and 
adulterer ;  forgetting  that  these  sins  may  be  com- 
mitted in  a  spiritual  and  mystical  way.  There  is 
spiritual  drunkenness,  spiritual  adultery,  and  a 
man  may  be  a  liar  that  calls  God  his  Father  when 
he  is  not,  or  that  calls  himself  a  Christian,  and  is 
not.t  Wherefore,  perhaps  all  these  thunders  and 
lightnings  in  this  terrible  sermon  may  more  con- 
cern thee  than  thou  art  aware  of :  *  I  say  unto 
you ; '  unto  you,  professors,  may  be  the  application 
of  all  this  thunder.  Re.  ii.  9;  iii.  9. 

'/  say  unto  you  I'  Had  not  the  Lord  Jesus 
designed  by  these  words  to  show  what  an  over- 
throw will  one  day  be  made  among  professors,  he 
needed  not  to  have  youd  it  at  this  rate,  as  in  the 
text,  and  afterwards,  he  has  done ;  the  sentence 
had  run  intelligible  enough  without  it ;  I  say,  with- 
out his  saying,  *  I  say  unto  you,'  But  the  truth 
is,  the  professor  is  in  danger ;  the  preacher  and 
the  hearer,  the  workers  of  miracles,  and  workers 
of  wonders,  may  all  be  in  danger  of  damning,  not- 
withstanding all  their  attainments.  And  to  awaken 
us  all  about  this  truth,  therefore,  the  text  must 
run  thus :  *  For  many,  I  say  unto  you,  shall  seek 
to  enter  in,  and  shall  not  be  able, ' 

See  you  not  yet  that  the  professor  is  in  danger, 
and  that  those  words,  '  I  say  unto  you, '  are  a  pro- 
phecy of  the  everlasting  perdition  of  some  that  are 
famous  in  the  congregation  of  saints?  I  say,  if 
you  do  not  see  it,  pray  God  your  eyes  may  be 
opened,  and  beware  that  thy  portion  be  not  as  tlio 
portion  of  one  of  those  that  are  wrapped  up  in  the 
2Sth  verse  of  the  chapter  :   '  There  shall  be  weep- 


t  0  how  few  professors  feel  that  the  judgment  of  man  is, 
as  nothing  in  comparison  with  that  of  a  heart-searching  God. 
Thousands  would  tremble  at  the  thought  of  outwardly  com- 
mitting these  great  crimes,  but  who  inwardly,  in  spirit,  arc 
daily  guilty  of  them  before  God.  He  who  is  kept  by  Divine 
power  from  spiritual  sins,  is  alone  safe  from  the  commisaiou 
of  carnal  sius. — Ed, 


374 


THE  STRAIT   GATE. 


ing  ami  gnasliing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and  all  the  pro- 
j.hets,  in  the  kingdom  of  heaven,  and  you  yourselves 
thrust  out.' 

'For  many,  I  say  unto  you,'  These  words,  I 
told  you,  carry  in  them  a  double  argument  for  con- 
tirmation  of  the  truth  asserted  before:  first,  that 
j.rofessors  are  here  particularly  pointed  at ;  and, 
secondly,  it  is  the  saying  of  the  Truth  himself : 
for  these  words,  'I  say,'  are  words  full  of  authority; 
I  say  it,  I  say  unto  you,  says  Christ,  as  he  saith  in 
another  place,  '  It  is  I  that  speak  ;  behold  it  is  I !  ' 
The  pei-son  whose  words  we  have  now  under  consi- 
deration was  no  blundering  raw-headed  preacher,* 
but  the  very  wisdom  of  God,  his  Son,  and  hiiu  that 
hath  lain  in  his  bosom  from  everlasting,  and  con- 
sequently had  the  most  perfect  knowledge  of  his 
Father's  will,  and  how  it  would  fare  with  professors 
at  the  end  of  this  world.  And  now  hearken  what 
himself  doth  say  of  the  words  which  he  hath  spoken  ; 
*  Heaven  and  earth  shall  pass  away,  but  my  words 
shall  not  pass  away. '  Mat.  xxiv.  33. 

*I  say  unto  you.'  The  prophets  used  not  to 
speak  after  this  manner,  nor  yet  the  holy  apostles  ; 
for  thus  to  speak,  is  to  press  things  to  be  received 
upon  their  own  authority.  They  used  to  say,  Thus 
saith  the  Lord,  or  Paul,  or  Peter,  an  apostle,  or  a 
servant  of  God.  But  now  we  are  dealing  with  the 
words  of  the  Son  of  God  ;  it  is  he  that  hath  said 
it ;  wherefore  we  find  the  truth  of  the  perishing 
of  many  professors  asserted,  and  confirmed  by 
Christ's  own  mouth.  This  consideration  carrieth 
great  awakening  in  it ;  but  into  such  a  fast  sleep 
are  many  now-a-days  fidlen,  that  nothing  will 
awaken  them  but  that  shrill  and  terrible  cry,  '  Be- 
hold, the  Bridegroom  cometh;  go  ye  out  to  meet 
him.' 

[Tvx)  things  tJiat  befall  Professoi's.]  'I  say 
INTO  Yoc'  There  are  two  things  upon  which  this 
assertion  may  be  grounded — 1.  There  is  in  the 
world  a  thing  lilce  grace,  that  is  not.  2.  There  is 
a  sin  called  the  sin  against  the  Holy  Ghost,  from 
which  there  is  no  redemption.  And  both  these 
things  befall  professors. 

1.  ll(£re  is  in  the  world  a  thing  like  grox^e,  that 
is  Twt.  (I.)  This  is  evident,  because  we  read  that 
there  are  some  that  not  only  '  make  a  fair  show  in 
the  flesh,'  that  'glory  in  appearance,'  that  'appear 


It  i«  an  awful  fuct  tliat  in  eviry  a-e  of  tlie  church  these 
•blundcnng  raw-hcadcd  preachers'  have  abounded.  It  is  a 
singular  appellation  to  make  use  of  to  those  who  strut  iu 
black,  and  vainly  pride  themselves  upon  being  descended  from 
the  apostles.  Alas !  how  many  arc  those  whose  hearts  and 
hcjuls  arc  raw  indeed  as  to  any  mllucnces  of  vital  religion,  and 
whose  whole  ministry  isadcuhited  to  mislead  the  souls  of  their 
fellow-sinners  as  to  their  eternal  hopes.  Header,  how  solemn 
is  our  duty  to  examine  what  we  hear  by  the  unrrrini;  Word 
—  to  try  all  things,  and  hold  fast  that* only  which  is  good. 
—to. 


beautiful  outward,'  that  do  as  God's  people,  hut 
have  not  the  grace  of  God's  people.  Ga.vi.i2. 2Co.v.i2. 
Mat.  x.\iii.  27.  is.ivii.  3, 4.  (2.)  It  is  evident  also  from 
those  frequent  cautions  that  are  everywhere  in  the 
Scriptures  given  us  about  this  thing :  '  Be  not 
deceived:  Let  a  man  examine  himself :  Examine 
yourselves  whether  ye  be  in  the  faith.'  Ga.vi.7.  iCo. 
xi.  28.  2Co.  xiii.  5.  All  these  expressions  intimate  to 
us  that  there  may  he  a  show  of,  or  a  thing  like 
grace,  where  there  is  no  grace  indeed.  (3.)  This 
is  evident  from  the  conclusion  made  by  the  Holy 
Ghost  upon  this  very  thing :  '  For  if  a  man  think 
himself  to  be  something,  when  he  is  nothing,  he 
deceiveth  himself.'  Ga.vi. 3.  The  Holy  Ghost  here 
concludeth,  that  a  man  may  think  himself  to  be 
something,  may  think  he  hath  grace,  when  he  hath 
none ;  may  think  himself  something  for  heaven  and 
another  world,  when  indeed  he  is  just  nothing  at 
all  with  reference  thereto.  The  Holy  Ghost  also 
determines  upon  this  point,  to  wit,  that  they  that  do 
so  deceive  themselves :  '  For  if  a  man  think  himself 
to  be  something  when  he  is  nothing,  he  deceiveth 
himself ; '  he  deceiveth  his  own  soul,  he  deceiveth 
himself  of  heaven  and  salvation.  So  again:  '  Let 
no  man  beguile  you  of  your  reward. '  Co.  u.  18.  (4.)  It 
is  manifest  from  the  text ;  '  For  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able.' 
Alas!  great  light,  great  parts,  great  works,  and 
great  confidence  of  heaven,  may  be  where  there  is 
no  faith  of  God's  elect,  no  love  of  the  Spirit,  no 
repentance  unto  salvation,  no  sanctification  of  the 
Spirit,  and  so  consequently  no  saving  grace.     But, 

2.  As  there  is  a  thing  like  grace,  which  is  not, 
so  there  is  a  sin,  called  the  sin  against  the  Holy 
Ghost,  from  which  there  is  no  redemption ;  and 
this  sin  doth  more  than  ordinarily  befall  professors. 

There  is  a  sin,  called  the  sin  against  the  Holy 
Ghost,  from  which  there  is  no  redemption.  This 
is  evident  both  from  Matthew  and  Mark:  'But 
whosoever  speaketh  against  the  Holy  Ghost,  it 
shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come.'  '  But  he  that  shall 
blaspheme  against  the  Holy  Ghost  hath  never  for- 
giveness, but  is  in  danger  of  eternal  damnation.' 
Mat.  xii  32.  Mar.  iu.  29.  Wherefore,  when  we  know 
that  a  man  hath  sinned  this  sin,  we  are  not  to 
pray  for  him,  or  to  have  compassion  on  him.  i  Jn.  v.  i6. 

Jude  22. 

This  sin  doth  most  ordinarily  befall  professors ; 
for  there  are  few,  if  any,  that  are  not  professors, 
that  are  at  present  capable  of  sinning  this  sin. 
They  which  '  were  once  enlightened,  and  have 
tasted  of  the  heavenly  gift,  and  were  made  par- 
takers of  the  Holy  Ghost,  and  have  tasted  the 
good  word  of  God,  and  the  powers  of  the  world  to 
come,'  of  this  sort  are  they  that  commit  this  sin. 
He.  vi  i,  5.  Peter  also  describes  them  to  be  such, 
,  that  sin  the  unpardonable  sin.    *  For  if,  after  they 


THE   STRAIT   GATE. 


375 


have  escaped  the  pollutions  of  the  world  through 
the  knowledge  of  the  Lord  and  Saviour  Jesus 
Christ,  they  are  again  entangled  therein,  and 
overcome,  the  latter  end  is  worse  with  them  than 
the  beginning.'  2  re.  u.  20.  The  other  passage  in 
the  tenth  of  Hebrews  holdeth  forth  the  same  thing. 
*  For  if  we  sin  wilfully  after  that  we  have  received 
the  knowledge  of  the  truth,  there  remaineth  no 
more  sacrifice  for  sins,  but  a  certain  fearful  looking 
for  of  judgment  and  fiery  indignation,  which  shall 
devour  the  adversaries.'  lie.  x.  2g,  27.  These,  there- 
fore, are  the  persons  that  are  the  prey  for  this  sin; 
this  sin  feedeth  upon  professors,  and  they  that 
are  such  do  very  often  fall  into  the  mouth  of  this 
eater.  Some  fall  into  the  mouth  of  this  sin  by 
delusions  and  doctrines  of  devils ;  and  some  fall 
into  the  mouth  of  it  by  returning  with  the  dog  to 
his  own  vomit  again,  and  with  the  sow  that  was 
washed  to  her  wallowing  in  the  mire.  3  Pe.  li.  23.  I 
shall  not  here  give  you  a  particular  description  of 
this  sin — that  I  have  done  elsewhere  ;*  but  such  a 
sin  there  is,  and  they  that  commit  it  shall  never 
have  forgiveness.  And  I  say  again,  there  be  pro- 
fessors that  commit  this  unpardonable  sin,  yea, 
more  than  most  are  aware  of.  Let  all,  therefore, 
look  about  them.  The  Lord  awaken  them  that 
they  may  so  do ;  for  what  with  a  profession  with- 
out grace,  and  by  the  venom  of  the  sin  against 
the  Holy  Ghost,  many  will  seek  to  enter  in,  and 
shall  not  be  able. 

[Im2)ort  of  the  words  will  seek  to  enter  in.] 

'  Will  seek  to  enter  in.'  This  kingdom,  at  the 
gate  of  which  the  reprobate  will  be  stopped,  will 
be,  at  the  last  judgment,  the  desire  of  all  the  world ; 
and  they,  especially  they  in  my  text,  will  seek  to 
enter  in ;  for  then  they  will  see  that  the  blessed- 
ness is  to  those  that  shall  get  into  this  kingdom, 
according  to  that  Avhich  is  written,  *  Blessed  are 
they  that  do  his  commandments,  that  they  may 
have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city.'  Re.  xxi.  14.  To 
prove  that  they  will  seek,  although  I  have  done  it 
already,  yet  read  these  texts  at  your  leisure — 

Mat.  XXV.  11;    vii.  23.    Lu.  xiii.  28.      Aud,  in  a  WOrd,  tO  givc 

you  the  reason  why  they  will  seek  to  enter  in. 

[  Why  they  will  seek  to  enter  in.  ] 

L  Now  they  will  see  what  a  kingdom  it  is,  what 
glory  there  is  in  it,  and  now  they  shall  also  see  the 
blessedness  which  they  shall  have  that  shall  then 
be  counted  worthy  to  enter  in.     The  reason  why 


*  More  particularly  in  the  '  Jerusalem  Sinner  Saved  ;'  see 
p.  102 — '  He  tliat  would  be  saved  by  Jesus  Christ,  through 
faith  ill  his  blood,  cannot  be  couuled  lor  such,'  &c.  The  siu 
against  the  Holy  Ghost  is  an  abandonmcut  of  Christianity — 
'  to  crucify  the  Son  of  God  afresh,  and  ])ut  him  to  an  open 
shame.'  He.  vi.  6.  Poor  trembler,  wouldst  thou  crucify  the 
Son  of  God  afresh  ?  If  thy  conscience  says,  Never !  never  ! 
thou  hast  not  committed  this  unpardonable  siu. — Ed. 


this  kingdom  is  so  little  regarded,  it  is  because  it 
is  not  seen ;  the  glory  of  it  is  hid  from  the  eyes 
of  the  world.  '  Their  eye  hath  not  seen,  nor  their 
ear  heard,'  &;c.  Aye,  but  then  they  shall  hear 
and  see  too;  and  when  this  comes  to  pass,  then, 
even  then,  he  that  now  most  seldom  thinks  thereof 
will  seek  to  enter  in. 

2.  They  will  now  see  what  hell  is,  and  what 
damnation  in  hell  is,  more  clear  than  ever.  They 
will  also  see  how  the  breath  of  the  Lord,  like  a 
stream  of  brimstone,  doth  kindle  it.  0  the  sight 
of  the  burning  fiery  furnace,  which  is  prepared  for 
the  devil  and  his  angels  I  This,  this  will  make 
work  in  the  souls  of  cast-aways  at  that  day  of  God 
Almighty,  and  then  they  will  seek  to  enter  in. 

3.  Now  they  will  see  what  the  meaning  of  such 
words  as  these  are,  hell-fire,  everlasting  fire,  de- 
vouring fire,  fire  that  never  shall  be  quenched. 
Now  they  will  see  what  '  for  ever '  means,  what 
eternity  means ;  now  they  will  see  what  this  word 
means,  'the  bottomless  pit;'  now  they  will  hear 
roaring  of  sinners  in  this  place,  howling  in  that, 
some  crying  to  the  mountains  to  fall  upon  them, 
and  others  to  the  rocks  to  cover  them  ;  now  they 
will  see  blessedness  is  nowhere  but  within  ! 

4.  Now  they  will  see  what  glory  the  godly  are 
possessed  with ;  how  they  rest  in  Abraham's 
bosom,  how  they  enjoy  eternal  glory,  how  they 
walk  in  tlieir  white  robes,  and  are  equal  to  the 
angels.  0  the  favour,  and  blessedness,  and  un- 
speakable happiness  that  now  God's  people  shall 
have  I  and  this  shall  be  seen  by  them  that  are 
shut  out,  by  them  that  God  hath  rejected  for  ever; 
and  this  will  make  them  seek  to  enter  in.  Lu.  xri. 

22,  23;  xiii.  28. 

\^How  will  they  seek  to  enter  in.  ] 
*  Will  seek  to  enter  in.'     Quest.  But  some  may 
say.  How  will  they  seek  to  enter  in  ?    [I]  answer, 

1.  They  will  put  on  all  the  confidence  they  can, 
they  will  trick  and  trim  up  their  profession,  aud 
adorn  it  with  what  bravery  they  can.  Thus  the 
foolish  virgins  sought  to  enter  in ;  they  did  trim 
up  their  lamps,  made  themselves  as  fine  as  they 
could.  They  made  shift  to  make  their  lamps  to 
shine  awhile;  but  the  Son  of  God  discovering 
himself,  their  confidence  failed,  their  lamps  went 
out,  the  door  was  shut  upon  them,  and  they  were 

kept  out.  Mat.  XXV.  1—12. 

2.  They  will  seek  to  enter  in  by  crowding  them- 
selves in  among  the  godly.  Thus  the  man  with- 
out the  wedding  garment  sought  to  enter  in.  He 
goes  to  the  wedding,  gets  into  the  wedding  cham- 
ber, sits  close  among  the  guests,  and  then,  without 
doubt,  concluded  he  should  escape  damnation. 
But,  you  know,  one  black  sheep  is  soon  seen, 
though  it  be  among  a  hundred  white  ones.  Why, 
even  thus  it  fared  with  this  poor  man.  '  And  when 
the  kino:  came  in  to  sec  the  guests,  he  saw  there 


876 


THE   STRAIT   GATE. 


a  man  that  had  not  on  a  wedding  garment.'  lie 
spied  liim  presently,  and  before  one  word  was 
spoken  to  any  of  the  others,  ho  had  this  dreadful 
salutation,  '  Friend,  how  earnest  thou  in  hither, 
not  having  on  a  wedding  garment  ?*  And  he 
was  speechless;'  though  he  could  swagger  it  out 
among  the  guests,  yet  the  master  of  the  feast,  at 
first  coming  in,  strikes  liira  dumb;  and  having 
nothing  to  say  for  himself,  the  king  had  something 
to  say  against  him.  '  Then  the  king  said  to  the 
servants,' the  angels,  'Bind  him  hand  and  foot, 
and  take  him  away,  and  cast  him  into  outer  dark- 
ness; there  shall  be  weeping  and  gnashing  of  teeth. ' 

Mat.  ixii.  11—13. 

3.  They  will  seek  to  enter  in  by  pleading  their 
profession  and  admittance  to  the  Lord's  ordinances 
when  they  were  in  the  world.  '  Lord,  we  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast  taught 
in  our  streets;'  we  sat  at  thy  table,  and  used  to 
frequent  sermons  and  Christian  assemblies ;  we 
were  well  thought  of  by  thy  saints,  and  were  ad- 
mitted into  thy  churches ;  we  professed  the  same 
faith  as  they  did ;   '  Lord,  Lord,  open  unto  us. ' 

4.  They  will  seek  to  enter  in  by  pleading  their 
virtues ;  how  they  subjected  [themselves]  to  his 
ministry,  how  they  wrought  for  him,  what  good 
they  did  in  the  world,  and  the  like,  but  neither 
will  this  help  them ;  the  same  answer  that  the  two 
former  had,  the  same  have  these — '  Depart  from 
me,  ye  that  work  iniquity.'  Mat. vii.23. 

5.  They  will  seek  to  enter  in  by  pleading  ex- 
cuses where  they  cannot  evade  conviction.  The 
slothful  servant  went  this  way  to  work,  when  he 
was  called  to  account  for  not  improving  his  Lord's 
money.  '  Lord,'  says  he,  '  I  knew  thee  that  thou 
art  an  hard  man,  reaping  where  thou  hast  not 
sown,  and  gathering  where  thou  hast  not  strawed, 
and  I  was  afraid,'  &c.,  either  that  I  should  not 
please  in  laying  out  thy  money,  or  that  I  should 
put  it  into  hands  out  of  which  I  should  not  get  it 
again  at  thy  need,  '  and  I  went  and  hid  thy  talent 
in  the  earth;  lo,  there  thou  hast  tliat  is  thine;' 
as  if  he  had  said,  True,  Lord,  1  have  not  improved, 
I  have  not  got ;  but  consider  also  I  have  not  em- 
bezzled, 1  have  not  spent  nor  lost  thy  money ;  lo, 
there  thou  hast  what  is  thine.  Mat.  xxv.  24—28.  There 
are  but  few  will  be  able  to  say  these  last  words  at 
the  day  of  judgment.  The  most  of  professors  are 
for  embezzling,  misspending,  and  slothing  away 
their  time,  their  talents,  their  opportunities  to  do 
good  in.  But,  I  say,  if  he  thai  can  make  so  good 
an  excuse  as  to  say,  Lo,  there  thou  hast  that  is 


•  The  wedding  garments  being  provided  bv  the  host,  this 
man  must  have  refused  it,  and  iusults  his  King  by  sittin;-; 
among  the  guests  in  his  ordiuary  appard.  0  reader,  before 
you  take  a  seat  at  the  Lord's  table,  take  prayerful  care  to  be 
clothed  with  the  robe  of  righteousness,  otherwise  you  will  eat 
to  your  utter  condemnation,  and  may,  after  all,  be  cast  into 
outer  darkness. — Kb. 


thine ;  I  say,  if  such  an  one  sliall  be  called  a 
wicked  and  slothful  servant,  if  such  an  one  shall 
be  put  to  shame  at  the  day  of  judgment,  yea,  if 
such  an  one  shall,  notwithstanding  this  care  to 
save  his  Lord's  money,  be  cast  as  unprofitable 
into  outer  darkness,  where  shall  be  weeping  and 
gnashing  of  teeth,  what  will  they  do  that  have 
neither  taken  care  to  lay  out,  nor  care  to  keep 
what  was  committed  to  their  trust  ? 

6.  They  will  seek  to  enter  in  by  pleading  that 
ignorance  was  the  ground  of  their  miscarrying  in 
the  things  wherein  they  offended.  Wherefore,  when 
Christ  charges  them  with  want  of  love  to  him, 
and  with  want  of  those  fruits  that  should  prove 
their  love  to  be  true — as,  that  they  did  not  feed 
him,  did  not  give  him  drink,  did  not  take  him  in, 
did  not  clothe  him,  visit  him,  come  unto  him,  and 
the  like — they  readily  reply,  '  Lord,  when  saw  we 
thee  an  hungered,  or  athirst,  or  a  stranger,  ov 
naked,  or  sick,  or  in  prison,  and  did  not  minister 
unto  thee  ?'  Mat.  xxv. «.  As  who  should  say.  Lord, 
we  are  not  conscious  to  ourselves  that  this  charge 
is  worthily  laid  at  our  door  !  God  forbid  that  we 
should  have  been  such  sinners.  But,  Lord,  give 
an  instance ;  when  was  it,  or  where  ?  True,  there 
was  a  company  of  poor  sorry  people  in  the  world, 
very  inconsiderable,  set  by  with  nobody ;  but  for 
thyself,  we  professed  thee,  we  loved  thee,  and 
hadst  thou  been  with  us  in  the  world,  wouldst 
thou  have  worn  gold,  woiddst  thou  have  eaten  the 
sweetest  of  the  world,  we  would  have  provided  it 
for  thee ;  and  therefore.  Lord,  Lord,  open  to  us  I 
But  will  this  plea  do  ?  No.  Then  shall  he  answer 
them,  '  Inasmuch  as  ye  did  it  not  to  one  of  the 
least  of  these'  my  brethren,  '  ye  did  it  not  to  me.' 
This  plea,  then,  though  grounded  upon  ignorance, 
which  is  one  of  the  strangest  pleas  for  neglect  of 
duty,  would  not  give  them  admittance  into  the 
kingdom.  '  These  shall  go  away  into  everlasting 
punishment,  but  the  righteous  into  life  eternal.' 

I  might  add  other  things  by  which  it  will  appear 
Iww  they  loill  seek  to  enter  in.     As, 

1.  They  will  make  a  stop  at  this  gate,  this  beau- 
tiful gate  of  heaven.  They  will  begin  to  stand 
without  at  the  gate,  as  being  loath  to  go  any 
further.  Never  did  malefactor  so  unwillingly  turn 
off  the  ladder  when  the  rope  was  about  his  neck, 
as  these  will  turn  away  in  that  day  from  the  gates 
of  heaven  to  hell. 

2,  They  will  not  only  make  a  stop  at  the  gate ; 
but  there  they  will  knock  and  call.  This  also 
arguetli  them  willing  to  enter.  They  will  begin 
to  stand  without,  and  to  knock  at  the  gate,  saying. 
Lord,  Lord,  open  to  us.  This  word.  Lord,  being 
doubled,  shows  the  vehemency  of  their  desires, 
'  Lord,  Lord,  open  unto  us.'  The  devils  are  com- 
ing ;  Lord,  Lord,  the  pit  opens  her  mouth  upon  us  ; 
Lord,  Lord,  thcic  is  nothlno-  but  hell  and  damna- 


THE  STRAIT  GATE. 


377 


tion  left  us,  if,  Lord,  Lord,  thou  hast  not  mercj 
upon  us;  '  Lord,  Lord,  open  unto  us! ' 

3.  Their  last  argument  for  entrance  is  their 
tears,  when  groundless  confidence,  pleading  of 
virtues,  excuses,  and  ignorance,  will  not  do ;  when 
standing  at  the  gate,  knocking,  and  calling,  'Lord, 
Lord,  open  unto  us,'  will  not  do,  then  they  betake 
themselves  to  their  tears.  Tears  are  sometimes 
the  most  powerful  arguments,  but  they  are  nothing 
worth  here.  Esau  also  sought  it  carefully  with 
tears,  but  it  helped  him  nothing  at  all.  He.  xu.  17. 
There  shall  be  weeping  and  gnashing  of  teeth  ;  for 
the  gate  is  shut  for  ever,  mercy  is  gone  for  ever, 
Christ  hath  rejected  them  for  ever.  All  their 
pleas,  excuses,  and  tears  will  not  make  them  able 
to  enter  into  this  kingdom.  '  For  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able.' 

[Import  of  the  words  suall  not  be  able.] 

I  come  now  to  the  latter  part  of  the  words,  which 
closely  show  us  the  reason  of  the  rejection  of  these 
many  that  must  be  damned  ;  '  They  will  seek  to 
enter  in,  and  shall  not  be  able.' 

A  hypocrite,  a  false  professor,  may  go  a  great 
way ;  they  may  pass  through  the  first  and  second 
watch,  to  wit,  may  be  approved  of  Christians  and 
churches ;  but  what  will  they  do  when  they  come 
at  this  iron  gate  that  leadeth  into  the  city  ?  '  There 
the  workers  of  iniquity  are  fallen,  they  are  cast 
down,  and  shall  not  be  able  to  rise  !'  Ps.xxxvi.  12. 

'  And  shall  not  be  able.  The  time,  as  I  have 
already  hinted,  which  my  text  respecteth,  it  is  the 
day  of  judgment,  a  day  when  all  masks  and  vizards 
shall  be  taken  off  from  all  faces.  It  is  a  day 
wherein  God  '  will  bring  to  light  the  hidden  things 
of  darkness,  and  will  make  manifest  the  counsels 
of  the  hearts.'  iCo. iv. 5.  It  is  also  the  day  of  his 
wrath,  the  day  in  which  he  will  pay  vengeance, 
even  a  rccompence  to  his  adversaries. 

At  this  day,  those  things  that  now  these  '  many' 
count  sound  and  good,  will  then  shake  like  a  quag- 
mire, even  all  their  naked  knowledge,  their  feigned 
faith,  pretended  love,  glorious  shows  of  gravity  in 
the  face,  their  holiday  words  and  specious  car- 
riages, will  stand  them  in  little  stead.  I  call  them 
holiday  ones,  for  I  perceive  that  some  professors 
do  with  religion  just  as  people  do  with  their  best 
apparel — hang  it  against  the  wall  all  the  week, 
and  put  it  on  on  Sundays.  For  as  some  scarce 
ever  put  on  a  suit  but  when  they  go  to  a  fair  or  a 
market,  so  little  house  religion  will  do  with  some : 
they  save  religion  till  they  go  to  a  meeting,  or  till 
they  meet  with  a  godly  chapman.  0  poor  religion ! 
0  poor  professor  !  What  wilt  thou  do  at  this  day, 
and  the  day  of  thy  trial  and  judgment  ?  Cover 
thyself  thou  canst  not ;  go  for  a  Cliristian  thou 
canst  not ;  stand  against  the  Judge  thou  canst  not ! 
What  wilt  thou  do  ?     '  The  ungodly  shall  not  stand 

VOL.  I. 


in  the  judgment,  nor  sinners  in  the  congregation 
of  the  righteous.'  * 

'  And  shall  not  bo  able.'  The  ability  here  in- 
tended is  not  that  which  standeth  in  carnal  power 
or  fleshly  subtlety,  but  in  the  truth  and  simplicity 
of  those  things  for  the  sake  of  which  God  givetli 
the  kingdom  of  heaven  to  his  people. 

There  sivejive  things,  for  the  want  of  tcluch  (his 
peo]]le  ivill  not  be  able  to  enter. 

1.  This  kingdom  belongs  to  the  elect,  to  those 
for  whom  it  Avas  prepared  from  the  foundation  of 
the  world.  Mat.  xxv.  31.  Hence  Christ  saith,  when  he 
comes,  he  will  send  forth  his  angels  with  a  great 
sound  of  trumpet,  and  they  shall  gather  together 
his  elect  from  the  four  winds,  from  one  end  of 
heaven  to  another.  Mat.  xxiv.  3L  And  hence  he  saith 
again,  '  I  will  bring  forth  a  seed  out  of  Jacob,  and 
out  of  Judah  an  inheritor  of  my  mountains,  and 
mine  elect  shall  inherit  it,  and  my  servants  shall 
dwell  there.'  '  They  shall  deceive,  if  it  were  pos- 
sible, the  very  elect.'  '  But  the  election  hath 
obtained  it,  and  the  rest  were  blinded.'  Ro.  xi.  7. 

2.  They  will  not  be  able  to  enter,  because  they 
will  want  the  birthright.  The  kingdom  of  heaven 
is  for  the  heirs — and  if  children,  then  heirs;  if 
born  again,  then  heirs.  Wherefore  it  is  said  ex- 
pressly, '  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God.'  By  this  one  word,  down 
goes  all  carnal  privilege  of  being  born  of  flesh  and 
blood,  and  of  the  will  of  man.  Canst  thou  produce 
the  birthright  ?  But  art  thou  sure  thou  canst  ? 
For  it  will  little  profit  thee  to  think  of  the  blessed 
kingdom  of  heaven,  if  thou  wantest  a  birthright  to 
give  thee  inheritance  there.  Esau  did  despise  his 
birthright,  saying,  Wliat  good  will  this  birlhright 
do  me  ?  And  there  are  many  in  the  world  of  his 
mind  to  this  day.  '  Tush,'  say  they,  '  they  talk  of 
being  born  again  ;  what  good  shall  a  man  get  by 
that  ?  They  say,  no  going  to  heaven  without  being 
born  again.  But  God  is  merciful ;  Christ  died  for 
sinners;  and  we  will  turn  when  we  can  tend  it,t 
and  doubt  not  but  all  will  be  well  at  lust.'  But  1 
will  answer  thee,  thou  child  of  Esau,  that  the 
birthright  and  blessing  go  together ;  miss  of  one, 

*  May  these  searching  words  make  an  indelible  impression 
upon  tlie  heart  of  every  reader.  How  striking,  and  alas !  how 
true,  is  this  delineation  of  character.  Religious  when  in  com- 
pany with  professors — profane  when  with  the  world :  pre- 
tending to  be  a  Christian  on  a  Sunday;  striving  to  climb  witli 
Christian  the  lIiU  Difficulty— every  other  day  running  down 
the  hill  with  Timorous  and  Mistrust.  Such  may  get  to  the 
bottom  of  the  hill,  and  hide  themselves  in  the  world  ;  but  they 
can  never  lie  concealed  from  God's  anger,  either  in  this  worlil, 
or  in  the  bottomless  pit,  whither  they  are  hurrying  to  du- 

struetion. 

'  Sinner.  O  wliy  so  tliouL'Ltkss  grown? 
Wliy  111  such  dreadlul  haste  to  die'r' — Ed. 
t  '  Tend  it,'  or  attend  to  it.     What  madness  docs  sin  en- 
gender and  foster!     The  trilles  of  time  entirely  occupy  the 
attention,  while  the  momentous  affairs  of  eteruity  are  put  oil 
to  a  more  couveuitut  opportunity. —  Ld. 
o  B 


878 


THE   STRAIT  GATE. 


and  tliou  slmlt  never  have  the  other  !  Esau  found 
this  true;  for,  havhig  first  despised  the  birthright, 
when  lie  would  afterwards  'have  inherited  the 
blessinfc,  he  was  rejected ;  for  he  found  no  place 
of  ropcnitance,  though  he  sought  it  carefully  with 

tears. '    Ge.  xxv.  He.  xii.  16,  17. 

3.  They  shall  not  he  able  to  enter  in  who  have 
not  believed  with  the  faith  of  God's  operation  ;  the 
faith  that  is  most  holy,  even  the  faith  of  God's 
elect.  •  He  that  bclieveth  on  the  Son  of  God  hath 
everlasting  life  ;  and  he  that  believeth  not  the  Son 
shall  not  see  life ;  but  the  wrath  of  God  abideth  on 
him.'  Jn.  iii.  36.  But  now  this  faith  is  the  effect  of 
electing  love,  and  of  a  new  birth.  Jn.  i.  ii— 13.  There- 
fore, all  the  professors  that  have  not  faith  which 
floweth  from  being  born  of  God,  will  seek  to  enter 
in,  and  shall  not  be  able. 

4.  They  shall  not  be  able  to  enter  in  that  have 
not  gospel-holiness.  Holiness  that  is  the  effect  of 
faith  is  that  which  admits  into  the  presence  of  God, 
and  into  his  kingdom  too.  '  Blessed  and  holy  is 
he  that  hath  part  in  the  first  resurrection,  on  such 
the  second  death,'  that  is,  hell  and  eternal  dam- 
nation, '  hath  no  power.'  Re.  xx.  6,14.  Blessed  and 
holy,  with  the  holiness  that  flows  from  faith  which 
is  in  Christ ;  for  to  these  the  inheritance  belongs. 
'  That  they  may  receive  forgiveness  of  sins,  and 
inheritance  among  them  which  are  sanctified,  by 
faith,'  saith  Christ,  '  that  is  in  me.'  Ac.  xxvi.18.  This 
holiness,  which  is  the  natural  effect  of  faith  in  the 
Son  of  God,  Christ  Jesus  the  Lord  will,  at  this 
day  of  judgment,  distinguish  from  all  other  shows 
of  holiness  and  sanctity,  be  they  what  they  will, 
and  will  admit  the  soul  that  hath  this  holiness  into 
his  kingdom,  when  the  rest  will  seek  to  enter  in, 
and  shall  not  be  able. 

5.  They  shall  not  be  able  to  enter  in  that  do 
not  persevere  in  this  blessed  faith  and  holiness ; 
not  that  they  that  have  them  indeed  can  finally 
fall  away,  and  everlastingly  perish;  but  it  hath 
pleased  Jesus  Christ  to  bid  them  that  have  the 
right  to  hold  fast  that  they  have :  to  endure  to  the 
end ;  and  then  tells  them  they  shall  be  saved — 
though  it  is  as  true  that  none  is  of  power  to  keep 
hiniself ;  but  God  worketh  together  with  his  chil- 
dren, and  they  are  *  kept  by  the  power  of  God, 
through  faith  unto  salvation,'  which  is  also  laid 
up  in  heaven  for  them,  l  Pe.  i.  3—5. 

'  The  foolish  shall  not  stand  in  thy  sight ;  thou 
hatest  all  workers  of  iniquity.'  Ps.  v.  5.  The  foolish 
are  the  unholy  ones,  that  neither  have  faith,  nor 
holiness,  nor  perseverance  in  godliness,  and  yet 
lay  claim  to  the  kingdom  of  heaven  ;  but  '  better 
is  a  little  with  righteousness,  than  great  revenues 
without  right. '  Pr.  xvi  8.  What  is  it  for  me  to  claim 
a  house,  or  a  farm,  without  right  ?  or  to  say,  all  this 
is  mine,  but  have  nothing  to  show  for  it  ?  This  is 
but  like  the  revenues  of  the  foolish  ;  his  estate  lieth 


in  his  conceit.  He  hath  nothing  by  birthright  and 
law,  and  therefore  shall  not  be  able  to  inherit  the 
possession.  '  For  many,  I  say  unto  you,  will  seek 
to  enter  in,  and  shall  not  be  able.' 

Thus  you  see,  that  the  non-elect  shall  not  be 
able  to  enter,  that  he  that  is  not  born  again  shall 
not  be  able  to  enter,  that  he  that  hath  not  saving 
faith,  with  holiness  and  perseverance  flowing  there- 
from, shall  not  be  able  to  enter ;  wherefore  consider 
of  what  I  have  said. 

[SECOND.  THE  words  by  way  of  OBSERVA- 
TION.] 

I  come  now  to  give  you  some  observations  from 
the  words,  and  they  may  be  three. 

First.  When  men  have  put  in  all  the  claim 
they  can  for  heaven,  but  few  will  have  it  for  their 
inheritance.  *  For  many,  I  say  unto  you,  will  seek 
to  enter  in,  and  shall  not  be  able.'  Second.  Great, 
therefore,  will  be  the  disappointment  that  many 
will  meet  with  at  the  day  of  judgment :  '  For  many 
will  seek  to  enter  in,  and  shall  not  be  able.'  Third. 
Going  to  heaven,  therefore,  will  be  no  trivial  busi- 
ness ;  salvation  is  not  got  by  a  dream ;  they  that 
would  then  have  that  kingdom  must  now  strive 
lawfully  to  enter :  *  For  many,  I  say  unto  you,  will 
seek  to  enter  in,  and  shall  not  be  able.' 

First.  I  shall  speak  chiefly,  and  yet  but  briefly, 
to  the  first  of  these  observations ;  to  wit,  That 
when  men  have  put  in  all  the  claim  they  can  to 
the  kingdom  of  heaven,  but  few  wiU  have  it  for 
their  inheritance.  The  observation  standeth  of 
two  parts.  First.  That  the  time  is  coming,  when 
every  man  will  put  in  whatever  claim  they  can  to 
the  kingdom  of  heaven.  Second.  There  Avill  be 
but  few  of  them  that  put  in  claim  thereto,  that 
shall  enjoy  it  for  their  inheritance. 

[First.    ALL  WILL    PUT  IX  WHAT  CLAIM  THEY  CAN  TO 
THE  KINGDOM  OF  HEAVEN.] 

I  shall  speak  but  a  word  or  two  to  the  first 
part  of  the  observation,  because  I  have  prevented 
my  enlargement  thereon  by  ray  explication  upon 
the  words;  but  you  find  in  the  twenty -fifth  of 
Matthew,  that  all  they  on  the  left  hand  of  the 
Judge  did  put  in  all  the  claim  they  could  for  this 
blessed  kingdom  of  heaven.  If  you  should  take 
them  on  the  left  hand  as  most  do,  for  all  the 
sinners  that  shall  be  damned,  then  that  completely 
proveth  the  first  part  of  the  observation ;  for  it  is 
expressly  said,  '  Then  shall  they,'  all  of  them 
jointly,  and  every  one  apart,  '  also  answer  him, 
saying,  Lord,  when  saw  we  thus  and  thus,  and  did 
not  minister  unto  thee  ? '  Mat.  xxv.  44.  I  could  here 
bring  you  in  the  plea  of  the  slothful  servant,  the 
i  cry  of  the  foolish  virgins ;  I  could  also  here  enlarge 


THE   STRAIT   GATE. 


379 


upon  that  passage,  *  Lord,  Lord,  have  we  not  eaten 
and  drunk  iu  thy  presence,  and  thou  hast  taught 
in  our  streets  ? '  But  these  things  are  handled 
ali-eady  in  the  handhng  of  which  this  first  part 
of  the  ohservation  is  proved ;  wherefore,  without 
more  words,  I  will,  God  assisting  hy  his  grace, 
descend  to  the  second  part  thereof,  to  wit, 

Second.  There  will  be  but  few  of  them  that  put 

IN  CLAIM  THERETO  THAT  WILL  ENJOY  IT  FOR  THEIR 
INHERITANCE. 

I  shall  speak  distinctly  to  this  part  of  the  ohser- 
vation, and  shall  first  confirm  it  by  a  scripture  or 
two.  *  Strait  is  the  gate,  and  narrow  is  the  way, 
which  leadeth  unto  life,  and  few  there  be  that  find 
it.'  Mat.  vii.  14.  •  Fear  not,  little  flock,  for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom.' 
Lu.  xii.  33.  By  these  two  texts,  and  by  many  more 
that  will  be  urged  anon,  you  may  see  the  truth  of 
what  I  have  said. 

To  enlarge,  therefore,  upon  the  truth  ;  and.  First, 
more  generally ;  Seco7id,  more  j^articidarly.  More 
generally,  I  shall  prove  that  in  all  ages  but  few 
have  been  saved.  More  particularly,  I  shall  prove 
but  few  of  them  that  profess  have  been  saved. 

[First,  Generally — in  all  ages  but  few  have  been 
saved.  ] 

1.  In  the  old  world,  when  it  was  most  populous, 
even  in  the  days  of  Noah,  we  read  but  of  eight 
persons  that  were  saved  out  of  it ;  well,  therefore, 
might  Peter  call  them  but  few ;  but  how  few  ? 
why,  but  eight  souls ;  '  wherein  few,  that  is,  eight 
souls,  were  saved  by  water.'  i  Pe.iii.  20.  He  touches 
a  second  time  upon  this  truth,  saying.  He  '  spared 
not  the  old  world,  but  saved  Noah  the  eighth  per- 
son, a  preacher  of  righteousness,  bringing  in  the 
flood  upon  the  world  of  the  ungodly.'  2  Pe.  ii.  5.  Mark, 
all  the  rest  are  called  the  ungodly,  and  there  were 
also  a  world  of  them.  These  are  also  taken  notice 
of  iu  Job,  and  go  there  also  by  the  name  of  wicked 
men :  '  Hast  thou  marked  the  old  way  which  wicked 
men  have  trodden?  which  were  cut  down  out  of 
time,  whose  foundation  was  overflown  with  a  flood, 
which  said  unto  God,  Depart  from  us,  and  what 
can  the  Almighty  do  for  tliem?'  Job  x.™.  15— 17. 

There  were  therefore  but  eight  persons  that 
escaped  the  wrath  of  God,  in  the  day  that  the  flood 
came  upon  the  earth  ;  the  rest  were  ungodly  ;  there 
was  also  a  world  of  them,  and  they  are  to  this  day 
in  the  prison  of  hell.  He.  xi.  7.  1  Pe.  iU.  19  20.  Nay,  I 
umst  correct  my  pen,  there  were  but  seven  of  the 
eif^ht  that  were  good  ;  for  Hani,  though  he  escaped 
the  judgment  of  the  water,  yet  the  curse  of  God 
overtook  him  to  his  damnation. 

2.  When  the  world  began  again  to  be  replenished, 
and  people  began  to  multiply  therein:  how  few, 


even  in  all  ages,  do  we  read  of  that  were  saved 
from  the  damnation  of  the  world  ! 

(1.)  One  Abraham  and  his  wife,  God  called  out 
of  the  land  of  the  Chaldeans  ;  '  I  called,'  said  God, 
'  Abraham  alone. '  Is.  li.  2. 

(2.)  One  Lot  out  of  Sodom  and  Gomorrah,  out 
of  Admah  and  Zeboim  ;  one  Lot  out  of  four  cities ! 
Lideed  his  wife  and  two  daughters  went  out  of 
Sodom  with  him  ;  but  they  all  three  proved  naught, 
as  you  may  see  in  the  nineteenth  of  Genesis.  Where- 
fore Peter  observes,  that  Lot  only  was  saved  :  *  He 
turned  the  cities  of  Sodom  and  Gomorrah  into 
ashes,  condemning  them  with  an  overthrow,  making 
them  an  example  unto  those  that  after  should  live 
ungodly,  and  delivered  just  Lot,  that  righteous 
man.'  Read  2  Pe.  ii.  6— 8.  Jude  says,  that  in  this  con- 
demnation God  overthrew  not  only  Sodom  and 
Gomorrah,  but  the  cities  about  them  also ;  and  yet 
you  find  none  but  Lot  could  be  found  that  was 
righteous,  either  in  Sodom  or  Gomorrah,  or  the 
cities  about  them;  wherefore  they,  all  of  them, 
suffer  the  vengeance  of  eternal  fire.  ver.  7. 

(3.)  Come  we  now  to  the  time  of  the  Judges, 
how  few  then  were  godly,  even  then  when  the 
inhabitants  of  the  villages  ceased,  they  ceased  in 
Israel!  '  the  highways  '  of  God  *  were  '  then  '  un- 
occupied.' Ju.  V.  6, 7. 

(4.)  There  were  but  few  in  the  days  of  David  : 
'  Help,  Lord,'  says  he,  'for  the  godly  man  ceaseth, 
for  the  faithful  fail  from  among  the  children  of 
men. '  Ps.  xii.  1. 

(5.)  In  Isaiah's  time  the  saved  were  come  to  such 
a  few,  that  he  positively  says  that  there  were  a 
very  small  number  left:  '  God  had  made  them  like 
Sodom,  and  they  had  been  like  unto  Gomorrah.' 

Is.  i.  8,  9. 

(6.)  It  was  cried  unto  them  in  the  time  of  Jere- 
miah, that  they  should  'run  to  and  fro  through  the 
streets  of  Jerusalem,  and  see  now,  and  know,  and 
seek  in  the  broad  places  thereof,  if  ye  can  find  a 
man,  if  there  be  any  that  executeth  jutlgnaent,  that 
seeketh  the  truth,  and  I  will  pardon  it.'  Je.  v.  1. 

(7.)  God  showed  his  servant  Ezekiel  how  few 
there  would  be  saved  in  his  day,  hy  the  vision  of 
a  few  hairs  saved  out  of  the  midst  of  a  few  hairs ; 
for  the  saved  were   a  few  saved  out  of  a  few. 

Eze.  V.  5. 

(8.)  You  find  iu  the  time  of  the  prophet  Micah, 
how  the  godly  complain,  that  as  to  number  they 
then  were  so  few,  that  he  compares  them  to  those 
that  are  left  behind  when  they  had  gathered  the 
summer-fruit.  Mi.  vii.  1. 

(9.)  When  Christ  was  come,  how  did  he  confirm 
this  truth,  that  but  few  of  them  that  put  in  claim 
for  heaven  will  have  it  for  their  inheritance!  But 
the  common  people  could  not  hear  it,  and  there- 
fore, upon  a  time  when  he  did  but  a  little  hint  at 
this  truth,  the  people,  even  all  in  the  synagogue 


3S0 


THE   STRAIT   GATE. 


where  lie  prcaclicil  it,  '  were  filled  with  wrath,  rose 
up,  thrust  him  out  of  the  city,  and  led  him  unto 
the  brow  of  the  hill,'  whereon  their  city  was 
built,  'that  they  might  cast  him  down  headlong.' 

In.  iv.  21—29. 

(10.)  John,  who  was  after  Christ,  saith,  'The 
whole  world  lieth  in  wickedness ;  that  all  the  world 
wondered  after  the  beast ;  and  that  power  was 
given  to  the  beast  over  all  kindreds,  tongues,  and 
nations.'  Power  to  do  what?  Why,  to  cause  all, 
both  great  and  small,  rich  and  poor,  bond  and  free, 
to  receive  his  mark,  and  to  be  branded  for  him. 

1  Jn.  V.  10.  Re.  xiii.  3,  7, 16. 

(11.)  Should  we  come  to  observation  and  expe- 
rience, the  show  of  the  countenance  of  the  bulk  of 
men  doth  witness  against  them ;  '  they  declare  their 
sin  as  Sodom,  they  hide  it  not.'  is.  iii.  9.  Where 
is  the  man  that  maketh  the  Almighty  God  his  de- 
light, and  that  designeth  his  glory  in  the  world  ? 
Do  not  even  almost  all  pursue  this  world,  their 
lusts  and  pleasures?  and  so,  consequently,  say  unto 
God,  '  Depart  from  us,  for  we  desire  not  the  know- 
ledge of  thy  ways  ;  or.  What  is  the  Almighty 
that  we  should  tserve  him  ?  It  is  in  vain  to  serve 
God,'  (fcc. 

So  that  without  doubt  it  will  appear  a  truth  in 
the  day  of  God,  that  but  few  of  them  that  shall 
]iut  in  their  claim  to  heaven  will  have  it  for  their 
inheritance. 

Before  I  pass  this  head,  I  will  show  you  to  what 
the  saved  are  compared  in  the  Scriptures. 

[To  u-Jiat  the  saved  are  compared  in  Scrijyture.] 

1 .  They  are  compared  to  a  handful :  '  There 
shall  be  an  handful  of  corn  in  the  earth  upon  the 
top  of  the  mountains,'  (fee.  Ps.  ixxii.  16.  This  corn  is 
nothing  else  but  them  that  shall  be  saved.  Matm.  12; 
xui.  30.  But  mark,  '  There  shall  be  an  handful:' 
What  is  a  handful,  when  compared  with  the  whole 
heap?  or,  what  is  a  handful  out  of  the  rest  of  the 
world  ? 

2.  As  they  are  compared  to  a  handful,  so  they 
are  compared  to  a  lily  among  the  thorns,  which  is 
rare,  and  not  so  commonly  seen:  'As  the  lily 
among  thorns,'  saith  Christ,  '  so  is  my  love  among 
the  daughters.'  Ca.ii.2.  By  thorns,  we  understand 
the  worst  and  best  of  men,  even  all  that  are  desti- 
tute of  the  grace  of  God,  for  '  the  best  of  them  is 
a  brier,  the  most  upright '  of  them  '  as  a  thorn- 
hedge.'  Mi.vii.  4.  2Sa.  xxui.  G.  I  know  that  she  may 
be  called  a  lily  amongst  thorns  also,  because  she 
nu'cts  with  the  pricks  of  persecution.  Eze.ii.6;  xxviii.24. 
She  may  also  bo  thus  termed,  to  show  the  disparity 
that  is  bctwi,\t  hypocrite.-j  and  the  church.  Lu.  viii.  u. 
lJe.Tiii.  But  this  is  not  all ;  the  saved  are  compared 
to  a  lily  among  thorns,  to  show  you  that  they  are 
but  few  in  the  world ;  to  show  you  that  they  are 
but  few  and  rare  ;  for  as  Christ  compares  her  to 


a  lily  among  thorns,  so  she  compares  him  to  an 
apple-tree  among  the  trees  of  the  wood,  which  is 
rare  and  scarce ;  not  common. 

3.  They  that  are  saved  are  called  but  one  of 
many ;  for  though  there  be  'threescore  queens,  and 
fourscore  concubines,  and  virgins  without  number,' 
yet  my  love,  saith  Christ,  is  but  one,  my  undefiled 
is  but  one.  Ca.  vi.  8,  9.  According  to  that  of  Jere- 
miah, '  I  will  take  you  one  of  a  city.'  Je. m.  14.  That 
saying  of  Paul  is  much  like  this,  '  Know  ye  not 
that  they  which  run  in  a  race  run  all,  but  one  re- 
ceiveth  the  prize?'  l  Co.  ix.  21.  But  one,  that  is,  few 
of  many,  few  of  them  that  run  ;  for  he  is  not  here 
comparing  them  that  run  with  them  that  sit  still, 
but  with  them  that  run,  some  run  and  lose,  som.e 
run  and  win ;  they  that  run  and  win  are  i'ew  in 
comparison  with  them  that  run  and  lose:  'They 
that  run  in  a  race  run  all,  but  one  receives  the 
prize ;  '  let  there  then  be  '  threescore  queens,  and 
fourscore  concubines,  and  virgins  without  number,' 
yet  the  saved  are  but  few. 

4.  They  that  are  saved  are  compared  to  the 
gleaning  after  the  vintage  is  in :  '  Woe  is  me,'  said 
the  church,  '  for  I  am  as  when  they  have  gathered 
the  summer-fruits,  as  the  grape-gleanings  '  after 
the  vintage  is  in.  Mi.  vu.  1.  The  gleanings !  W^hat 
are  the  gleanings  to  the  whole  crop?  and  yet  you 
here  see,  to  the  gleanings  are  the  saved  compared. 
It  is  the  devil  and  sin  that  carry  away  the  cart- 
loads, while  Christ  and  his  ministers  come  after  a 
gleaning.  But  the  gleaning  of  the  grapes  of 
Ephraim  are  better  than  the  vintage  of  Abiezer. 
Ju.  viii.  2.  Them  that  Christ  and  his  ministers  glean 
up  and  bind  up  in  the  bundle  of  life,  are  better 
than  the  loads  that  go  the  other  way.  You  know 
it  is  often  the  cry  of  the  poor  in  harvest,  Poor 
gleaning,  poor  gleaning.  And  the  ministers  of  the 
gospel  they  also  cry.  Lord,  '  who  hath  believed  our 
report  ?  and  to  whom  is  the  arm  of  the  Lord  re- 
vealed?' Is.  liii.  1.  When  the  prophet  speaks  of  the 
saved  under  this  metaphor  of  gleaning,  how  doth 
he  amplify  the  matter  ?  '  Gleauiug-grapes  shall 
be  left,'  says  he,  '  two  or  three  berries  in  the  top 
of  the  uppermost  bough,  four  or  five  in  the  outmost 
fruitful  branches  thereof,  saith  the  Lord.'  is.  xvii.  6. 
Thus  you  see  what  gleaning  is  left  in  the  vineyard, 
after  the  vintage  is  in ;  two  or  three  here,  four  or 
five  there.  Alas !  they  that  shaU  be  saved  when 
the  devil  and  hell  have  had  their  due,  they  will  be 
but  as  the  gleaning,  they  will  be  but  few ;  they  that 
go  to  hell,  go  thither  in  clusters,  but  the  saved  go 
not  so  to  heaven.  Mat.  xiii.  30.  Mi.  vii.  Wherefore  when 
the  prophet  speaketh  of  the  saved,  he  saith  there 
is  no  cluster  ;  but  when  he  speaketh  of  the  damned, 
he  saith  they  are  gathered  by  clusters.  Re.  xiv.  is,  19. 
0  sinners !  but  few  will  be  saved !  0  professors ! 
but  few  will  be  saved  ! 

5.  They  that  shall  be  saved  are  compared  to 


THE   STRAIT   GATE. 


381 


jewels:  '  And  tliey  shall  Le  mine,  saitli  the  Lord 
of  hosts,  in  that  day  when  I  make  up  my  jewels.' 
Mai.  ni.  17.  Jewels,  you  know,  are  rare  things,  things 
that  are  not  found  in  every  house.  Jewels  will  lie 
in  little  room,  being  few  and  small,  though  lumber 
takes  up  much.  In  almost  every  house,  you  may 
find  brass,  and  iron,  and  lead ;  and  in  every  place 
you  may  find  hypocritical  professors,  but  the  saved 
are  not  these  common  things;  they  are  God's  pecu- 
liar treasure.  Ps.  cxxxv.4  Wherefore  Paul  distin- 
guisheth  betwixt  the  lumber  and  the  treasure  in  the 
house.  There  is,  saith  he,  in  a  great  house,  not 
only  vessels  of  gold  and  silver,  but  also  of  wood 
and  of  earth,  and  some  to  honour,  and  some  to 
dishonour.  2  Ti.  ii.  20.  Here  is  a  word  for  M'ooden 
and  earthy  professors;  the  jewels  and  treasures  are 
vessels  to  honour,  they  of  wood  and  earth  are  ves- 
sels of  dishonour,  that  is,  vessels  for  destruction. 
Ro.  ix.  21. 

6.  They  that  shall  be  saved  are  compared  to 
a  remnant:  'Except  the  Lord  of  hosts  had  left 
unto  us  a  very  small  remnant,  we  should  have  been 
as  Sodom,  and  we  should  have  been  like  unto 
Gomorrah.'  ls.L9.  A  remnant,  a  small  remnant, 
a  very  small  remnant !  0  how  doth  the  Holy 
Ghost  word  it  I  and  all  to  show  you  how  few  shall 
be  saved.  Every  one  knows  what  a  remnant  is, 
but  this  is  a  small  remnant,  a  very  small  remnant. 
So  again,  '  Sing  with  gladness  for  Jacob,  and  shout 
among  the  chief  of  the  nations :  publish  ye,  praise 
ye,  and  say,  0  Lord,  save  thy  people,  the  remnant 
of  Israel.'  Je. xxxi.7.  What  shall  I  say?  the  saved 
are  often  in  Scripture  called  a  remnant.  Eze.k.  4,8. 

Is.  X.  20— 22;  xi.  11,16.  Je.  xxiii.3.  Joelii.82.       But    what    is    a 

remnant  to  the  whole  piece?  What  is  a  remnant 
of  people  to  the  whole  kingdom?  or  what  is  a  rem- 
nant of  wheat  to  the  whole  harvest? 

7.  The  saved  are  compared  to  the  tithe  or  tenth 
part ;  wherefore  when  God  sendeth  the  prophet  to 
make  the  hearts  of  the  people  fat,  their  ears  dull, 
and  to  shut  their  eyes,  the  prophet  asketh,  '  How 
long?'  to  which  God  answereth,  'Until  the  cities 
be  wasted  without  inhabitant,  and  the  houses  with- 
out man,  and  the  land  be  utterly  desolate,  and  the 
Lord  have  removed  men  far  away,  and  there  be  a 
great  forsaking  in  the  midst  of  the  land.  But  yet, ' 
as  God  saith  in  another  place,  '  I  will  not  make  a 
full  end,'  '  in  it  shall  be  a  tenth,  -  so  the  holy  seed 
sltall  he  the  substance  thereof.'  is. vi.io— 13.  But 
what  is  a  tenth?  What  is  one  in  ten?  And  yet 
so  speaks  the  Holy  Ghost,  when  he  speaks  of  the 
holy  seed,  of  those  that  were  to  be  reserved  from 
the  judgment.  And  observe  it,  the  fattening  and 
blinding  of  the  rest,  it  was  to  their  everlasting- 
destruction;  and  so  both  Christ  and  Paul  expounds 
it  often  in  the  New  Testament.  Mut.xiii.u,i5.  Mar.iv.i2. 

Lu.  viii.  10.  Jii.  xii.  40.  Ac.  xxviii.  20.  Ro.  xi.  8.       So    that    those 

that  are  reserved  from  them  that  perish  will  be 


very  hvf,  one  in  ten:  'A  tenth  shall  return,  so  the 
holy  seed  shall  he  the  substance  thereof.'* 

I  shall  not  add  more  generals  at  this  time.  I 
pray  God  that  the  world  be  not  offended  at  these. 
But  without  doubt,  but  few  of  them  that  shall  put 
in  their  claim  for  heaven  will  have  it  for  their  in- 
heritance;  Avhich  will  yet  further  appear  in  the 
reading  of  that  which  follows. 

[Second.  Particularly — hut  few  of  them  that  pro- 
fess have  been  saved.] 

Therefore  I  come  more  particularly  to  show  you 
that  but  few  shall  be  saved.  I  say,  but  few  of  pro- 
fessors themselves  will  be  saved ;  for  that  is  the 
truth  that  the  text  doth  more  directly  look  at  and 
defend.  Give  me,  therefore,  thy  hand,  good  reader, 
and  let  us  soberly  walk  through  the  rest  of  what 
shall  bo  said;  and  let  us  compare  as  we  go  each 
particular  with  the  holy  Scripture. 

1.  It  is  said,  'The  daughter  of  Zion  is  left  as 
a  cottage  in  a  vineyard,  as  a  lodge  in  a  garden  ol 
cucumbers,  as  a  besieged  city.'  is.i.8.  The  vine- 
yard was  the  church  of  Israel,  the  cottage  in  that 
vineyard  was  the  daughter  of  Zion,  or  the  truly 
gracious  amongst,  or  in  that  church.  Is.  v.  i.  A  cot- 
tage ;  God  had  but  a  cottage  there,  but  a  little 
habitation  in  the  church,  a  very  few  that  were  truly 
gracious  amongst  that  great  multitude  that  pro- 
fessed ;  and  had  it  not  been  for  these,  for  this  cot- 
tage, the  rest  had  been  ruined  as  Sodom:  '  E.xcept 
tlie  Lord  of  hosts  had  left  unto  us,'  in  the  church, 
a  very  few,  they  had  been  as  Sodom,  is.  i.  9.  Where- 
fore, among  the  multitude  of  them  that  shall  be 
damned,  professors  will  make  a  considerable  party. 

2.  '  For  though  thy  people  Israel  be  as  the 
sand  of  the  sea,  a  remnant  of  them  shall  return,' 
'a  remnant  shall  be  saved.'  is.  .\.  22.  Ro.  ix.  27.  For 
though  thy  people  Israel,  whom  thou  broughtest 
out  of  Egypt,  to  whom  thou  hast  given  church-con- 
stitution, holy  laws,  holy  ordinances,  holy  prophets, 
and  holy  covenants;  thy  people  by  separation  from 
all  people,  and  thy  people  by  profession ;  though 
this  thy  people  be  as  the  sand  of  the  sea,  '  a 
remnant  shall  be  saved  ;'  wherefore,  among  the 
multitude  of  them  that  shall  be  damned,  professors 
will  make  a  considerable  party. 

3.  'Reprobate  silver  shall  men  call  them,  because 
the  Lord  hath  rejected  them. '  Je.  vi.  so.  The  people 
hero  under  consideration  are  called,  in  vcr.  27, 
God's  people,  Lis  people  by  profession:  *  I  have  set 
thee  for  a  tower  and  a  fortress  among  my  people, 
that  thou  maycst  know,  and  try  their  way.'  AVhat 
follows?     They  are  all  grievous  revoltcrs,  walking 


*  Lowth's  translation  of  tliis  passage  in  Is.  vi.  13  not  only 
confirms  Bunyan,  but  exhibits  his  vicvf  in  a  more  proinineut 
light: — 'And  though  there  be  a  tenth  part  remaining  in  it, 
even  this  sluJl  imdergo  a  repeated  destruction  ;  yet  as  the  ilex 
and  the  oak,  though  cut  down,  hath  its  stock  remaining,  a 
holy  seed  shall  be  the  stock  of  the  nation.' — Ed. 


8S2 


THE   STRAIT   GATE. 


with  slanders,  reprobate  silver;  the  Lord  hath 
rejected  them.  In  chap.  vu.  29,  they  are  called 
also  the  generation  of  his  wrath :  *  For  the  Lord 
liath  rejected  and  forsaken  the  generation  of  his 
wrath.'  This,  therefore,  I  gather  out  of  these 
holv  scriptures, — that  with  reference  to  profession 
ami  church-constitution,  a  people  may  be  called 
tlie  people  of  God;  but,  with  reference  to  the  event 
and  final  conclusion  that  God  will  make  with  some 
of  them,  they  may  be  truly  the  generation  of  his 
wrath. 

4.  In  the  fifth  of  Isaiah,  you  read  again  of  the 
vineyard  of  God,  and  that  it  was  planted  on  a  very 
fruitful  hill,  planted  with  the  choicest  vines,  had  a 
wall,  a  tower,  a  wine-press  belonging  to  it,  and  all 
things  that  could  put  it  into  right  order  and  good 
government,  as  a  church;  but  this  vineyard  of  the 
Lord  of  hosts  brought  forth  wild  grapes,  fruits  un- 
l)ecoming  her  constitution  and  government,  where- 
fore the  Lord  takes  from  her  his  hedge  and  wall, 
and  leta  her  be  trodden  down.  Read  Christ's 
exposition  upon  it  in  Mat.  xxi. 33,  &e.  Look  to  it,  pro- 
fessors, these  are  the  words  of  the  text,  '  For  many, 
I  say  unto  you,  will  seek  to  enter  in,  and  shall  not 
be  able.' 

5.  '  Son  of  man,'  said  God  to  the  prophet,  '  the 
house  of  Israel  is  to  me  become  dross,  all  they  are 
brass  and  tin,  and  iron  and  lead,  in  the  midst  of  the 
furnace  they  even  are  the  dross  of  silver.'  Eze.xxii.i8. 
God  had  silver  there,  some  silver,  but  it  was  but 
little;  the  bulk  of  that  people  was  but  the  dross  of 
the  church,  though  they  were  the  members  of  it.  But 
what  doth  he  mean  by  the  dross?  why,  he  looked 
upon  them  as  no  better,  notwithstanding  their 
church-membership,  than  the  rabble  of  the  world, 
that  is,  with  respect  to  their  latter  end ;  for  to  be 
called  dross,  it  is  to  be  put  amongst  the  rest  of  the 
sinners  of  the  world,  in  the  judgment  of  God,  though 
at  present  they  abide  in  his  hou.se :  '  Thou  puttest 
away  all  the  wicked  of  the  earth  like  dross;  there- 
fore I  love  thy  testimonies.'  Ps. cxix.iiD. 

God  saith  of  his  saved  ones,  '  He  hath  chosen 
them  in  the  furnace  of  affliction. '  Tlie  refiner,  when 
he  putteth  his  silver  into  his  furnace,  he  puts  lead 
in  also  among  it ;  now  this  lead  being  ordered  as 
he  knows  how,  works  up  the  dross  from  the  silver, 
which  dross,  still  as  it  riseth,  he  putteth  by,  or 
takcth  away  with  an  instrument.  And  thus  deals 
God  with  his  church;  there  is  silver  in  his  church, 
nye,  and  there  is  also  dross:  now  the  dross  are  the 
hypocrites  and  graceless  ones  that  are  got  into  the 
church,  and  these  will  God  discover,  and  afterwards 
put  away  as  dross.  So  that  it  will  without  doubt 
prove  a  truth  of  God.  that  many  of  their  professors 
that  shall  put  in  claim  fur  heaven,  will  not  have  it 
lor  their  inheritance. 

6.  It  is  said  of  Christ,  his  '  fan  is  in  his  hand, 
and  he  will  throughly  purge  his  floor,  and  will  gather 


his  wheat  into  the  garner,  but  he  will  burn  up  the 
chaflf  with  unquenchable  fire. '  Mat.  iii.  12.  The  floor  is 
the  church  of  God:  '0  my  threshing,  and  the  corn 
of  my  floor ! '  said  God  by  the  prophet,  to  his  people, 
is.xxi.  10.  The  wheat  are  these  good  ones  in  his 
church  that  shall  be  undoubtedly  saved ;  therefore 
he  saith,  '  Gather  my  wheat  into  my  garner.'  The 
chaff"  groweth  upon  the  same  stalk  and  ear,  and  so 
is  in  the  same  visible  body  with  the  wheat,  but 
there  is  not  substance  in  it:  wherefore  in  time  they 
must  be  severeil  one  from  the  other ;  the  wheat 
must  be  gathered  into  the  gamer,  which  is  heaven; 
and  the  chaff",  or  professors  that  want  true  grace, 
must  be  gathered  into  hell,  that  they  may  be  burned 
up  with  unquenchable  fire.  Therefore  let  pro- 
fessors look  to  it!* 

7.  Christ  Jesus  casts  away  two  of  the  three 
grounds  that  are  said  to  receive  the  word.  Lu.  viii. 

The  stony  ground  received  it  with  joy,  and  the 
thorny  ground  brought  forth  fruit  almost  to  perfec- 
tion. Indeed  the  highway  ground  was  to  show  us 
that  the  carnal,  whilst  such,  receive  not  the  word  at 
all ;  but  here  is  the  pinch,  two  of  the  three  that 
received  it,  fell  short  of  the  kingdom  of  heaven;  for 
but  one  of  the  three  received  it  so  as  to  bring  forth 
fruit  to  perfection.     Look  to  it,  professors ! 

8.  The  parable  of  the  unprofitable  servant,  the 
parable  of  the  man  without  a  wedding  garment, 
and  the  parable  of  the  unsavoury  salt,  do  each  of 
them  justify  this  for  truth.  Mat.  x.xv.  u,  29;  xxii.  11— 13: 
V.13.  That  of  the  unprofitable  servant  is  to  show 
us  the  sloth  and  idleness  of  some  professors ;  that 
of  the  man  without  a  wedding  garment  is  to  show 
us  how  some  professors  have  the  shame  of  their 
wickedness  seen  by  God,  even  when  they  are  among 
the  children  of  the  bridegroom ;  and  that  parable 
of  the  unsavoury  salt  is  to  show,  that  as  the  salt 
that  hath  lost  its  savour  is  fit  for  nothing,  no,  not 
fur  the  dunghill,  but  to  be  trodden  imder  foot  of 
men ;  so  some  professors,  yea,  and  great  ones  too, 
for  this  parable  reached  one  of  the  apostles,  will 
in  God's  day  be  counted  fit  for  nothing  but  to  be 
trodden  down  as  the  mire  in  the  streets.  0  the 
slothful,  the  naked,  and  unsavoury  professors,  how 
will  they  be  I'ejected  of  God  and  his  Christ  in  the 
judgment!     Look  to  it,  professors! 

9.  The  parable  of  the  tares  also  giveth  counte- 
nance to  this  truth:  for  though  it  be  said  the  field 
is  the  world,  yet  it  is  said,  the  tares  were  sown  even 
in  the  church.  '  And  while  men  slept,  his  enemy 
came  and  sowed  tares  among  the  wheat,  and  went 
his  way. '  Mat.  xiii.  21, 25.  Object.  But  some  may  object, 
The  tares  micrht  be  sown  in  the  world  among  the 


*  How  solemn  the  thought — there  is  but  little  wheat  ia 
comparison  with  all  the  grass  aud  vegetable  produce  of  the 
earth  ;  and  in  the  harvest  how  much  chaff  and  straw,  which 
grew  with  the  wheat,  will  be  cast  out!  Well  may  it  be  said, 
Look  to  it,  professors. — Ed. 


THE   STRAIT   GATE. 


3S3 


wheat,  though  not  iu  the  churches.  Answ.  But 
Christ,  by  expounding  this  parable,  tells  us  the 
tares  were  sown  in  his  kingdom;  the  tares,  that  is, 
the  children  of  the  devil.  *  As  therefore  the  tares 
are  gathered  and  burned  in  the  fire;  so  shall  it  be 
in  the  end  of  this  world.  The  Son  of  man  shall 
send  forth  his  angels,  and  they  shall  gather  out 
of  his  kingdom  all  things  that  offend,  and  them 
which  do  iniquity,  and  shall  cast  them  into  a  fur- 
nace of  fire ;  there  shall  be  wailing  and  gnashing 
of  teeth.'  ver.30,39— 43.      Look  to  it,  profcssors ! 

10.  The  parable  of  the  ten  virgins  also  suiteth 
our  purpose  ;  these  ten  are  called  the  kingdom  of 
heaven,  that  is,  the  church  of  Christ,  the  visible 
rightly-constituted  church  of  Christ ;  for  they  went 
all  out  of  the  world,  had  all  lamps,  and  all  went 
forth  to  meet  the  bridegroom  ;  yet  behold  what  an 
overthrow  the  one-half  of  them  met  with  at  the 
gate  of  heaven ;  they  were  shut  out,  bid  to  depart, 
and  Christ  told  them  he  did  not  know  them.  Mat. 
XXV.  1—13.     Tremble,  professors !    Pray,  professors ! 

11.  The  parable  of  the  net  that  was  cast  into 
the  sea,  that  also  countenanceth  this  truth.  The 
substance  of  that  parable  is  to  show  that  souls 
may  be  gathered  by  the  gospel — there  compared  to 
a  net — may  be  kept  in  that  net,  drawn  to  shore,  to 
the  world's  end,  by  that  net,  and  yet  may  then 
prove  bad  fishes,  and  be  cast  away.  The  parable 
runs  thus: — '  The  kingdom  of  heaven,'  the  gospel, 
'  is  like  unto  a  net  which  was  cast  into  the  sea,' 
the  world,  '  and  gathered  of  every  kind,'  good  and 
bad,  '  which  when  it  was  full,  they  drew  to  shore,' 
to  the  end  of  the  world,  '  and  sat  down,'  in  judg- 
ment, 'and  gathered  the  good  into  vessels,  but  cast 
the  bad  away.'  Some  bad  fishes,  nay,  I  doubt  a 
great  many,  will  be  found  in  the  net  of  the  gospel, 
at  the  day  of  judgment.  Mat.  xiii.  47, 49.  Watch  and 
be  sober,  professors! 

12.  '  And  -  many  shall  come  from  the  east  and 
from  the  west,  and  shall  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven. 
But  the  children  of  the  kingdom  shall  be  cast  out.' 
Mat.  viii.  11, 13.  The  children  of  the  kingdom,  whose 
privileges  were  said  to  be  these,  '  to  whom  per- 
taineth  the  adoption,  and  the  glory,  and  the  cove- 
liants,  and  the  giving  of  the  law,  and  the  service 
of  God,  and  the  promises. '  Ro.  ix.  i.  I  take  liberty 
to  harp  the  more  upon  the  first  church,  because 
that  that  happened  to  them,  happened  as  types 
and  examples,  intimating,  there  is  ground  to  think, 
that  things  of  as  dreadful  a  nature  are  to  happen 
among  the  church  of  the  Gentiles,  l  Co.  x.  li,  12. 
Neither,  indeed,  have  the  Gentile  churches  security 
from  God  that  there  shall  not  as  dreadful  things 
happen  to  them.  And  concerning  this  very  thing, 
sufficient  caution  is   given  to  us  also.  1  Co.  \i.  9, 10. 

Ga,v.l9— 21.  Ep.  V.  3— 6.  Phi.  iii.  17,19.  2Tli.  ii.  11, 12.  2 Ti.  ii.  20, 21. 
He.  vi.  4—8;  x.  26—28.   2  Pe.  ii.;  iii.  1  Ju.  v.  10.  Re.  ii.  20—22. 


1 3.  The  parable  of  the  true  vine  and  its  brandies 
confirm  what  I  have  said.  By  the  vine  there  I 
understand  Christ,  Christ  as  head  ;  by  the  branches, 
I  understand  his  church.  Some  of  these  branches 
proved  fruitless  cast-aways,  were  in  time  cast  out 
of  the  church,  were  gathered  by  men,  and  burned. 

Jn.  XV.  1—6. 

14.  Lastly,  I  will  come  to  particular  instances. 
(1.)  The  twelve  had  a  devil  among  them.  Jn.  vi.  70. 

(2.)  Ananias  and  Sapphira  were  in  the  chui'ch  of 
Jerusalem.  Ac  v.  (3.)  Simon  Magus  was  among 
them  at  Samaria.  Ac  viii.  (4.)  Among  the  church 
of  Corinth  were  them  that  had  not  the  knowledge 
of  God.  iCo.xv.34.  (5.)  Paul  tells  the  Galatians 
that  false  brethren  crept  in  unawares ;  and  so  does 
the  apostle  Jude,  and  yet  they  were  as  quick-sighted 
to  see  as  any  now-a-days.  Ga.  ii.  4.  Jude  4.  (6.)  The 
church  in  Sardis  had  but  a  few  names  in  her,  to 
whom  the  kingdom  of  heaven  belonged.  '  Thou 
hast  a  few  names,  even  in  Sardis,  which  have  not 
defiled  their  garments,  and  they  shall  walk  with 
me  in  white,  for  they  are  worthy.'  Re.  iii.  4.  (7.)  As 
for  the  church  of  the  Laodiceans,  it  is  called 
'  wretched,  and  miserable,  and  poor,  and  blind,  and 
naked.'  Re. iii.  17.  So  that  put  all  things  together, 
and  I  may  boldly  say,  as  I  also  have  said  already, 
that  among  the  multitude  of  them  that  shall  be 
damned,  professors  will  make  a  considerable  party ; 
or,  to  speak  in  the  words  of  the  observation,  'when 
men  have  put  iu  all  the  claim  they  can  for  heaven, 
but  few  will  have  it  for  their  inheritance. 

[reasons  why  few  are  saved.] 

I  will  now  show  you  some  reasons  of  the  point, 
besides  those  five  that  I  showed  you  before.  [See 
pp.  377,  378.]  And,  First,  I  will  show  you  why  the 
poor,  carnal,  ignorant  world  miss  of  heaven ;  and 
then.  Second,  why  the  knowing  professors  miss  of 
it  also. 

{First,  Why  the  poor,  carnal,  ignorant  world  miss 
heaven.  ] 

1.  The  poor,  carnal,  ignorant  world  miss  of 
heaven  even  because  they  love  their  sins,  and  can- 
not part  with  them.  '  Men  loved  darkness  rather 
than  light,  because  their  deeds  were  evil.'  Jn. iii.  19. 
The  poor  ignorant  world  miss  of  heaven,  because 
they  are  enemies  in  their  minds  to  God,  his  Word, 
and  holiness ;  they  must  be  all  damned  who  take 
pleasure  in  unrighteousness.  2  Th.  ii.  10—12.  The  poor 
ignorant  world  miss  of  heaven,  because  they  stop 
their  ears  against  convictions,  and  refuse  to  come 
when  God  calls.  '  Because  I  have  called,  and  ye 
refused,  I  have  stretched  out  my  hand,  and  no  man 
regarded,  but  ye  have  set  at  nought  all  my  counsel, 
and  would  none  of  my  reproof;  I  also  will  laugh 
at  your  calamity;  I  will  mock  when  your  fear 
Cometh  -  as  desolation,  and  your  destruction  -  as 


38-1 


THE   STRAIT   GATE. 


a  whirlwiinl,  when  distress  and  ann:uish  conietli 
upon  you ;  then  sliall  tliey  call  upon  me.  but  I  will 
not  answer;  they  shall  seek  me  early,  but  they 
shall  not  find  me.'  Pr.  i.  24— 29. 

2.  The  poor  ignorant  world  miss  of  heaven,  be- 
cause the  god  of  this  world  hath  blinded  their  eyes, 
that  they  can  neither  see  tlie  evil  and  damnable 
state  they  are  in  at  present,  nor  the  way  to  get 
out  of  it;  neither  do  they  see  the  beauty  of  Jesus 
Christ,  nor  how  willing  he  is  to  save  jioor  sinners. 

2  Co.  iv.  2,  3. 

3.  The  poor  ignorant  world  miss  of  heaven,  be- 
cause they  put  off  and  defer  coming  to  Christ, 
until  the  time  of  God's  patience  and  grace  is  over. 
Some,  indeed,  are  resolved  never  to  come ;  but 
some,  again,  say.  We  will  come  hereafter ;  and  so 
it  comes  to  pass,  that  because  God  called,  and  they 
did  not  hear ;  so  they  shall  cry,  and  I  will  not  hear, 
saith  the  Lord.  Zec.  rii.  ii— 13. 

4.  The  poor  ignorant  world  miss  of  heaven,  be- 
cause they  have  false  apprehensions  of  God's 
mercy.  They  say  in  their  hearts,  We  shall  have 
peace,  though  we  walk  in  the  imagination  of  our 
heart,  to  add  drunkenness  to  thirst.  But  what 
saith  the  Word  ?  *  The  Lord  will  not  spare  him  ; 
hut  then  the  anger  of  the  Lord,  and  his  jealousy, 
shall  smoke  against  that  man,  and  all  the  curses 
that  are  written  in  this  book  shall  lie  upon  him, 
and  the  Lord  shall  blot  out  his  name  from  under 
heaven.'  l)e. xxix.  19— 21. 

5.  The  poor  ignorant  world  miss  of  heaven,  be- 
cause they  make  light  of  the  gospel  that  offereth 
mercy  to  tliem  freely,  and  because  they  lean  upon 
their   own   good   meaniugs,    and    thinkings,    and 

doings.   Mat.  xxii.  1—5.   Ro.  ix.  30,  31. 

G.  The  poor  carnal  world  miss  of  heaven  because 
by  unbelief,  which  reigns  in  them,  they  are  kept 
for  ever  from  being  clothed  with  Christ's  righteous- 
ness, and  from  washing  in  his  blood,  without  which 
there  is  neither  remission  of  sin,  nor  justification. 
But  to  pass  these  till  anon. 

[Scco)id.]  I  come,  in  the  next  place,  to  show 
you  soTue  reasons  why  the  professor  falls  short  of 
fieavcn. 

Fir.st.  In  the  general,  they  rest  in  things  below 
special  grace;  as  in  awakenings  that  are  not 
special,  in  faith*  that  is  not  special,  tc;  and,  a 
little  to  run  a  parallel  betwixt  the  one  and  the 
other,  that,  if  God  will,  you  may  see  and  escape. 

1.  Have  they  that  shall  be  saved,  awakenings 
about  their  state  by  nature  ?  So  have  they  that 
shall  be  damned.  They  that  never  go  to  heaven 
may  sec  much  of  sin,  and  of  the  wrath  of  God  due 
thereto.      This  had  Cain  and  Judas,  and  yet  they 

•  The  word  'faith'  was  changed  in  1737  for  'repentance.' 
which  has  been  continued  m  subsequent  editions;  'faith'  is 
nu'ht.  Awiii<euinps  and  repentance  are  classed  together  uuder 
the  Grst  head,  and  faith  under  the  second. — Ed. 


came  short  of  the  kingdom.  Ge.  iv.  Mat.  xxni.  4.  Tlie 
saved  have  convictions,  in  order  to  their  eternal 
life ;  but  the  others'  convictions  are  not  so.  The 
convictions  of  the  one  doth  drive  them  sincerely  to 
Christ;  the  convictions  of  the  other  doth  drive 
them  to  the  law,  and  the  law  to  desperation  at 
last. 

2.  There  is  a  repentance  that  will  not  save,  a 
repentance  to  be  repented  of ;  and  a  repentance  to 
salvation,  not  to  be  repented  of.  2Co.  vii.  lo.  Yet  so 
great  a  similitude  and  likeness  there  is  betwixt  the 
one  and  the  other,  that  most  times  the  wrong  is 
taken  for  the  right,  and  through  this  mistake  pro- 
fessors perish.  As,  (1.)  In  saving  repentance  there 
will  be  an  acknowledgment  of  sin ;  and  one  that 
hath  the  other  repentance  may  acknowledge  his 
sins  also.  Mat.xxvii.4.  (2.)  In  saving  repentance  there 
is  a  crying  out  under  sin ;  but  one  that  hath  the 
other  repentance  may  cry  out  under  sin  also.  Gc. 
iy.  13.  (3.)  In  saving  repentance  there  will  be  hu- 
miliation for  sin ;  and  one  that  hath  the  other 
repentance  may  humble  himself  also,  l  Ki.  xxi.  29 
(4.)  Saving  repentance  is  attended  with  self-loath- 
ing ;  but  he  that  hath  the  other  repentance  may 
have  loathing  of  sin  too  ;  a  loathing  of  sin,  because 
it  is  sin,  that  he  cannot  have ;  but  a  loathing  of 
sin,  because  it  is  offensive  to  him,  that  he  may 
have.  The  dog  doth  not  loath  that  which  troubleth 
his  stomach  because  it  is  there,  but  because  it 
troubleth  him  ;  when  it  has  done  troubling  of  him, 
he  can  turn  to  it  again,  and  lick  it  up  as  before  it 
troubled  him.  2  Pe.  ii.  22.  (5.)  Saving  repentance  is 
attended  with  prayers  and  tears  ;  but  he  that  hath 
none  but  the  other  repentance,  may  have  prayers 
and  tears  also.  Ge.  xwH.  34,  ss.  He.  xii.  16,  17.  (6.)  In 
saving  repentance  there  is  fear  and  reverence  of 
the  Word  and  ministers  that  bring  it ;  but  this  may 
be  also  where  there  is  none  but  the  repentance  that 
is  not  saving ;  for  Herod  feared  John,  knowing 
that  he  was  a  just  man  and  holy,  and  observed 
hitn  ;  when  he  heard  him,  he  did  many  things,  and 
heard  him  gladly.  Mar.  vi.  20.  (7.)  Saving  repentance 
makes  a  man's  heart  very  tender  of  doing  anything 
against  the  Word  of  God.  But  Balaam  could  say, 
'  If  Balak  would  give  me  his  house  full  of  silver 
and  gold,  I  cannot  go  beyond  the  commandment 
of  the  Lord. '  Nu.  xxiv.  13. 

Behold,  then,  how  far  a  man  may  go  in  repent- 
ance, and  yet  be  short  of  that  which  is  called, 
'  Repentance  unto  salvation,  not  to  be  repented  of.' 
(a)  He  may  be  awakened ;  {b)  He  may  acknow- 
ledge his  sin  ;  (c)  He  may  cry  out  under  the  burden 
of  sin  ;  (d)  He  may  have  humility  for  it ;  (e)  He 
may  loath  it ;  (/)  May  have  prayers  and  tears 
against  it ;  {g)  May  delight  to  do  many  things  of 
God ;  (h)  May  be  afraid  of  sinning  against  him — 
and,  after  all  this,  may  perish,  for  want  of  saving 
repentance. 


TFIE   STRAIT  GATE. 


385 


Second,  Have  they  that  shall  be  saved,  faith  ? 
Why,  they  that  shall  not  be  saved  may  have  faitli 
also ;  yea,  a  faith  in  many  things  so  like  tlie  faith 
that  saveth,  that  they  can  hardly  be  distinguished, 
though  they  differ  both  in  root  and  branch.  To 
come  to  particulars. 

1.  Saving  faith  hath  Christ  for  its  object,  and 
so  may  the  faith  have  that  is  not  saving.  Those 
very  Jews  of  whom  it  is  said  they  believed  on 
Christ,  Christ  tells  them,  and  that  after  their  be- 
lieving, '  Ye  are  of  your  father  the  devil,  and  the 
lusts  of  your  father  ye  will  do.'  Jn.  viii.  30— 14.  2. 
Saving  faith  is  wrought  by  the  Word  of  God,  and 
so  may  the  faith  be  that  is  not  saving.   Lu.  viii.  13. 

3.  Saving  faith  looks  for  justification  without  works, 
and  so  may  a  faith  do  that  is  not  saving.  Ja.  ii.  18. 

4.  Saving  faith  will  sanctify  and  purify  the  heart, 
and  the  faith  that  is  not  saving  may  work  a  man 
off  from  the  pollutions  of  the  world,  as  it  did  Judas, 
Demas,  and  others.  3  Pe.  ii.  5.  Saving  faith  will 
give  a  man  tastes  of  the  world  to  come,  and  also 
joy  by  those  tastes,  and  so  Avill  the  faith  do  that  is 
not  saving.  He.vi.  4,  5.  Lu.  viii.  13.  6.  Saving  faith  will 
help  a  man,  if  called  thereto,  to  give  his  body  to 
be  burned  for  his  religion,  and  so  will  the  faith  do 
that  is  not  saving,  l  Co.  xiii.  1—5.  7.  Saving  faith 
will  help  a  man  to  look  for  an  inheritance  in  the 
world  to  come,  and  that  may  the  faith  do  that  is 
not  saving.  All  those  virgins  '  took  their  lamps, 
and  went  forth  to  meet  the  bridegroom.'  Mat.  xxv.  i. 

8.  Saving  faith  will  not  only  make  a  man  look  for, 
but  prepare  to  meet  the  bridegroom,  and  so  may 
the  faith  do  that  is  not  saving.  '  Then  all  those 
virgins  arose,  and  trimmed  their  lamps. '  Mat.  x.w.  7. 

9.  Saving  faith  Avill  make  a  man  look  for  an  in- 
terest in  the  kingdom  of  heaven  with  confidence, 
ajid  the  faith  that  is  not  saving  will  even  demand 
entrance  of  the  Lord.  *  Lord,  Lord,  open  to  us.' 
Mat.  XXV.  11.  10.  Saving  faith  will  have  good  works 
follow  it  into  heaven,  and  the  faith  that  is  not  sav- 
ing may  have  great  works  follow  it,  as  far  as  to 
heaven  gates.  '  Lord,  have  Ave  not  prophesied  in 
thy  name  ?  and  in  thy  name  have  cast  out  devils  ? 
and  in  thy  name  done  many  wonderful  works  ?  ' 

Mat.vii.  23. 

Now,  then,  if  the  faith  that  is  not  saving  may 
have  Christ  for  its  object,  be  wrought  by  the  Word, 
look  for  justification  without  works,  work  men  off 
from  the  pollutions  of  the  Avorld,  and  give  men 
tastes  of,  and  joy  in  the  things  of  another  world — 
I  say  again,  if  it  will  help  a  man  to  burn  for  his 
judgment,  and  to  look  for  an  inheritance  in  another 
world ;  yea,  if  it  will  help  a  man  to  prepare  for  it, 
claim  interest  in  it;  and  if  it  can  carry  great  works, 
many  great  and  glorious  works,  as  far  as  heaven 
gates,  then  no  marvel  if  abundance  of  people  take 
this  faith  for  the  saving  faith,  and  so  fall  short  of 
heaven  thereby.     Alas,  friends!     There  are  but 

VOL.  I. 


few  that  can  produce  such  [works]  for  repentance  ; 
and  such  faith,  as  yet  you  see  I  have  proved  even 
reprobates  have  had  in  several  ages  of  the  church.* 
But, 

Third.  They  that  go  to  heaven  are  a  praying 
people;  but  a  man  may  pray  that  shall  not  be 
saved.  Pray !  He  may  pray,  pray  daily ;  yea,  he 
may  ask  of  God  the  ordinances  of  justice,  and  may 
take  delight  in  approaching  to  God  ;  nay,  further, 
such  souls  may,  as  it  were,  cover  the  altar  of  the 
Lord  with  tears,  with  weeping   and  crying  out. 

Is.  xxviii.  2.  Mai.  ii.  1;5. 

Fourth.  Do  God's  people  keep  holy  fasts?  They 
that  are  not  his  people  may  keep  fasts  also — may 
keep  fasts  often — even  twice  a  week.  '  The  Phari- 
see stood,  and  prayed  thus  with  himself:  God,  I 
thank  thee  that  I  am  not  as  other  men  are,  extor- 
tioners, unjust,  adulterers,  or  even  as  this  publican. 
I  fast  twice  in  the  week,  I  give  tithes  of  all  that 
I  possess. '  Lu.  xviii.  11, 13.  I  might  enlarge  upon 
things,  but  I  intend  but  a  little  book,  I  do  not 
question  but  many  Balaamites  will  appear  before 
the  judgment-seat  to  condemnation ;  men  that  have 
had  visions  of  God,  and  that  knew  the  knowledge 
of  the  Most  High  ;  men  that  have  had  the  Spirit  of 
God  come  upon  them,  and  that  have  by  that  been 
made  other  men ;  yet  these  shall  go  to  the  genera- 
tions of  their  fathers,  they  shall  never  see  light. 

Nu.  x.\iv.  2,  4,  IG.  1  Sa.  x.  6,  10.  Ps.  xlix.  10. 

I  read  of  some  men  whose  excellency  in  religion 
mounts  up  to  the  heavens,  and  their  heads  reach 
unto  tlie  clouds,  who  yet  shall  perish  for  ever  like 
their  own  dung ;  and  he  that  in  this  world  hath 
seen  them,  shall  say  at  the  judgment.  Where  arc 
they?  Jobxx.  5— 7.  There  will  be  many  a  one,  that 
were  gallant  professors  in  this  world,  be  wanting 
among  the  saved  in  the  day  of  Christ's  coming ; 
yea,  many  whose  damnation  was  never  dreamed 
of.  Which  of  the  twelve  ever  thought  that  .Judas 
would  have  proved  a  devil?  Nay,  when  Christ 
suggested  that  one  among  them  was  naught,  tliey 
each  were  more  afraid  of  themselves  than  of  him. 
Mat.  xxvi.  21—23.  Who  questioned  the  salvation  of  the 
foolish  virgins  ?  The  wise  ones  did  not ;  they  gave 
them  the  privilege  of  communion  with  themselves. 
Mat.  XXV.  The  discei'niug  of  the  heart,  and  the  in- 
fallible proof  of  the  truth  of  saving  grace,  is  re- 
served to  the  judgment  of  Jesus  Christ  at  his 
coming.  The  church  and  best  of  saints  sometimes 
hit,  and  sometimes  miss  in  their  judgments  about 
this  matter ;  and  the  cause  of  our  missing  in  our 

*  Many  renders  will  cry  out,  "Wlio  then  can  be  saved? 
Without  cliarity,  or  the  love  ol'  Clirist  in  the  lieart,  all  faith 
and  works  are  but  dross.  Love  is  the  touchstone  of  faith  aud 
works — uot  to  glorify  ourselves,  but  hiin  who  has  bought  us 
with  his  own  most  precious  blood.  Carry  the  solemn  inquu-y 
to  the  throne  of  grace,  Have  I  parsed  from  death  unto  life.'' 
for  whosoever  thus'livcth  believeth  in  Christ,  and,  amidst  the 
fatal  wreck  of  professors,  he  shall  never  die. — Ei?. 
3  c 


S86 


TFIE   STRAIT   GATE. 


juilj^entis,  1.  Partly  because  we  cannot  infallibly, 
at  all  time?,  distinguisb  grace  that  saveth  from 
that  which  doth  but  appear  to  do  so,  2.  Partly 
also  because  some  men  have  the  art  to  give  right 
names  to  -wrong  things.  3.  And  partly  because 
we,  bein"-  commanded  to  receive  him  that  is  weak, 
are  afraid  to  exclude  the  least  Christian.  By  a  hid 
means  hypocrites  creep  into  the  churches.  But 
what  saitli  the  Scnpture  ?  '  I  the  Lord  search  the 
heart,  /try  the  reins.'  And  again,  'All  the 
churches  shall  know  that  I  am  he  which  searcheth 
the  reins  and  hearts ;  and  I  will  give  unto  every 
one  of  you  according  to  your  works.'  Je.  xi.  20;  xvii.  lo. 
Re.  ii.  23.  To  this  Searcher  of  hearts  is  the  time  of 
infallible  discerning  reserved,  and  then  you  shall 
sec  how  far  grace  that  is  not  saving  hath  gone ; 
and  also  how  few  will  be  saved  indeed.  The  Lord 
awaken  poor  sinners  by  my  little  book. 

[Use  axd  ArPLiCATioN  of  the  whole.] 

I  come  now  to  make  some  brief  use  and  appli- 
cittion  of  the  whole  ;  and 

[Use  First.] — My  fii-st  word  shall  be  to  the 
open  profane.  Poor  sinner,  thou  readcst  here  that 
but  a  few  will  be  saved ;  that  many  that  expect 
heaven  will  go  without  heaven.  What  sayest  thou 
to  this,  poor  sinner?  Let  me  say  it  over  again. 
There  are  but  few  to  be  saved,  but  very  few.  Let 
me  add,  but  few  professors — but  few  eminent  pro- 
fessors. "What  sayest  thou  now,  sinner  ?  If 
judgment  begins  at  the  house  of  God,  what  will 
the  end  of  them  be  that  obey  not  the  gospel  of 
God  ?  This  is  Peter's  question.  Canst  thou  answer 
it,  sinner  ?  Yea,  I  say  again,  if  judgment  must 
begin  at  them,  will  it  not  make  thee  think.  What 
shall  become  of  me  ?  And  I  add,  when  thou  shalt 
see  the  stars  of  heaven  to  tumble  down  to  hell, 
canst  thou  think  that  such  a  muck-heap  of  sin  as 
thou  art  shall  be  lifted  up  to  heaven?  Peter  asks 
thee  another  question,  to  wit,  '  If  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  the 
sinner  appear  ? '  i  Pe.  iv.  18.  Canst  thou  answer  this 
question,  sinner  ?  Stand  among  the  righteous  thou 
mayest  not :  '  The  ungodly  shall  not  stand  in  the 
judgment,  nor  sinners  in  the  congregation  of  the 
righteous.'  Ps.i.5.  Stand  among  the  wicked  thou 
then  wilt  not  dare  to  do.  Where  wilt  thou  appear, 
sinner  ?  To  stand  among  the  hypocrites  will  avail 
thee  nothing.  The  hypocrite  '  shall  not  come  be- 
fore him,'  that  is,  with  acceptance,  but  shall  perish. 
Job  xiii.  ic.  Because  it  concerns  thee  much,  let  me 
oyer  with  it  again!  When  thou  shalt  see  less 
sinner.?  than  thou  art,  bound  up  by  angels  in 
bundles,  to  burn  them,  where  wilt  thou  appear, 
sinner?  Thou  mayest  wish  thyself  another  man[ 
but  that  will  not  help  thee,  sinner.  Thou  mayest 
vish.  Would  I  had  been  converted  in  time;  but 


that  will  not  help  thee  either.  And  if,  like  the 
wife  of  Jeroboam,  thou  shouldst  feign  thyself  to 
be  another  woman,  the  Prophet,  the  Lord  Jesus, 
would  soon  find  thee  out!  What  wilt  thou  do, 
poor  sinner?  Heavy  tidings,  heavy  tidings,  "will 
attend  thee,  except  thou  repent,  poor  sinner! 
1  Ki.  xiv.  2, 3,  G.  lu.  xiii.  3, 5.  0  the  dreadful  state  of  a 
poor  sinner,  of  an  open  profane  sinner!  Every- 
body that  hath  but  common  sense  knows  that  this 
man  is  in  the  broad  way  to  death,  yet  he  laughs 
at  his  own  damnation. 

Shall  I  come  to  particulars  with  thee  ? 

1.  Poor  unclean  sinner,  the  'harlot's  house  is  the 
way  to  hell,  going  down  to  the  chambers  of  death.' 

Pr.  ii.  18;  V.  5;  vii.  27. 

2.  Poor  swearing  and  thievish  sinner,  God  hath 
prepared  the  curse,  that  '  every  one  that  stealeth 
shall  be  cut  oif  as  on  this  side  according  to  it; 
and  every  one  that  sweareth  shall  be  cut  off  as  on 
that  side,  according  to  it.'  Zec.  v.  3. 

3.  Poor  drunken  sinner,  what  shall  I  say  to  thee  ? 
'Woe  to  the  drunkards  of  Ephraim,'  'woe  unto 
them  that  are  mighty  to  drink  wine,  and  men  of  - 
strong  drink ;  they  shall  not  inherit  the  kingdom 
of  heaven. '  is.  xxviii.  i;  v.  22.  1  Co.  vi.  9, 10. 

4.  Poor  covetous  worldly  man,  God's  Word  says, 
that  '  the  covetous  the  Lord  abhorreth  ; '  that  the 
'  covetous  man  is  an  idolater ; '  and  that  the  covet- 
ous 'shall  not  inherit  the  kingdom  of  God.'  Ps. x. 3. 

Ep.  V.  5.  Jn.  u.  15.  1  Co.  vi.  9,  10. 

5.  And  thou  liar,  what  wilt  thou  do  ?  *  All  liars 
shall  have  their  part  in  the  lake  which  burnetii 
with  fire  and  brimstone.'  Ee.  .x.ti.  8, 27. 

I  shall  not  enlarge,  poor  sinner,  let  no  man  de- 
ceive thee ;  '  for  because  of  these  things  cometh  the 
wrath  of  God  upon  the  children  of  disobedience.' 
Ep.  V.  6.  I  will  therefore  give  thee  a  short  call,  and 
so  leave  thee. 

Sinner,  awake;  yea,  I  say  imto  thee,  awake! 
Sin  lieth  at  thy  door,  and  God's  axe  lieth  at  thy 
root,  and  hell-fire  is  right  underneath  thee.  Ge.  iv.  7. 
I  say  again,  Awake !  '  Therefore  every  tree  which 
bringeth  not  forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire.'  Mat.  iii.  lo. 

Poor  sinner,  awake ;  eternity  is  coming,  and  HIS 
SON,  they  are  both  coming  to  judge  the  world  ; 
awake,  art  yet  asleep,  poor  sinner  ?  let  me  set  the 
ti'umpet  to  thine  ear  once  again !  The  heavens  will 
be  shortly  on  a  burning  flame ;  the  earth,  and  the 
works  thereof,  shall  be  burned  up,  and  then  wicked 
men  shall  go  into  perdition ;  dost  thou  hear  this, 
sinner?  2Pe.iu.  Hark  again,  the  sweet  morsels 
of  sin  will  then  be  fled  and  gone,  and  the  bitter 
burning  fruits  of  them  only  left.  AVhat  sayest  thou 
now,  sinner?  Canst  thou  drink  hell-fire?  Will 
the  wrath  of  God  be  a  pleasant  dish  to  thy  taste  ? 
This  must  be  thine  every  day's  meat  and  drink  in 
hell,  sinner! 


THE  STRAIT   GATE. 


SS7 


I  will  yet  propound  to  tlice  God's  ponderous 
question,  and  then  for  this  time  leave  tliee :  '  Can 
thine  heart  endure,  or  can  thine  hands  he  strong, 
in  the  days  that  I  shall  deal  with  thee  ? '  saith  the 
Lord.  Eze.  xxii.  14.  What  sayest  thou  ?  AYilt  thou 
answer  this  question  now,  or  wilt  thou  take  time 
to  do  it?  or  Avilt  thou  he  desperate,  and  ventm-e 
all  ?  And  let  me  put  this  text  in  thine  ear  to  keep 
it  open ;  and  so  the  Lord  have  mercy  upon  thee : 
'  Upon  the  wicked  shall  the  Lord  rain  snares,  fire 
and  hrimstone,  and  an  horrihle  tempest ;  this  shall 
be  the  portion  of  their  cup.'  Ps. xi. c.  Kepent, 
sinners ! 

[Use]  Second. — My  second  word  is  to  them  tlial 
are  upon  the  potter's  ivhed;  concerning  whom  we 
know  not  as  yet  Avhether  their  convictions  and 
awakenings  will  end  in  conversion  or  not.  Sevei-al 
tilings  I  shall  say  to  you,  hoth  to  farther  your 
convictions,  and  to  caution  you  from  staying  any- 
where helow  or  short  of  saving  grace. 

1 .  Eemember  that  hut  few  shall  he  saved ;  and 
if  God  should  count  thee  worthy  to  he  one  of  that 
few,  what  a  mercy  would  that  he  ! 

2.  Be  thankful,  therefore,  for  convictions ;  con- 
version begins  at  conviction,  though  all  conviction 
doth  not  end  in  conversion.  It  is  a  great  merc}^ 
to  be  convinced  that  we  ai-e  sinners,  and  that  we 
need  a  Saviour ;  count  it  therefore  a  mercy,  and 
that  thy  convictions  may  end  in  conversion,  do 
thou  take  heed  of  stilling  of  them.  It  is  the  way 
of  poor  sinners  to  look  vipon  convictions  as  things 
that  are  hurtful ;  and  therefore  they  use  to  shun 
the  awakening  ministry,  and  to  check  a  convincing 
conscience.  Such  poor  sinners  are  much  like  to 
the  wanton  hoy  that  stands  at  the  maid's  elbow,  to 
blow  out  her  candle  as  fast  as  she  lights  it  at  the 
fire.  Convinced  sinner,  God  lighteth  thy  candle, 
and  thou  puttest  it  out ;  God  lights  it  again,  and 
thou  puttest  it  out.  Yea,  *  how  oft  is  the  candle 
of  the  wicked  put  out  ? '  Job  xxi.  17.  At  last,  God 
resolveth  he  will  light  th}-  candle  no  more ;  and 
then,  like  the  Egyptians,  you  dwell  all  your  days 
in  darkness,  and  never  see  light  more,  but  by  the 
light  of  hell-fire ;  wherefore  give  glory  to  God,  and 
if  he  awakens  thy  conscience,  quench  not  thy  con- 
victions. Do  it,  saith  the  prophet,  '  before  he  cause 
darkness,  and  before  your  feet  stumble  upon  the 
dark  mountains,  and  he  turn'  your  convictions  'into 
the  shadow  of  death,  and  make  them  gross  dark- 
ness.' Je.  xiii.  16. 

(1.)  BeAvilliugto  sec  the  worst  of  thy  condition. 
It  is  better  to  see  it  here  than  in  hell ;  for  thou 
must  see  thy  misery  here  or  there.  (2.)  Beware 
of  little  sins ;  they  will  make  way  for  great  ones, 
and  they  again  will  make  way  for  bigger,  upon 
Avhich  God's  wrath  will  follow ;  and  then  may  thy 
latter  end  be  worse  than  thy  beginning.  2  Pe.  ii.  20. 
(3,)  Take  heed  of  bad  company,  and  evil  communi- 


cation, for  that  will  corrupt  good  manners.  God 
saith,  evil  company  will  turn  thee  away  from  follow- 
ing him,  and  Avill  tempt  thee  to  serve  other  gods, 
devils.  '  So  the  anger  of  the  Lord  will  be  kindled 
against  you,  and  destroy  thee  suddenly.'  De. vii. 4. 
(4.)  Beware  of  such  a  thought  as  bids  thee  delay 
repentance,  for  that  is  damnable.  Pr.i.24.  Zee.  vu.  12, 13. 
(5.)  Beware  of  taking  example  by  some  poor,  car- 
nal professor,  whose  religion  lies  in  the  tip  of  his 
tongue.  Beware,  I  say,  of  the  man  whose  head 
swims  with  notions,  but  *  his  life  is  among  the 
unclean.'  JobxxxW.u.  '  He  that  walketh  with  wise 
onen  shall  be  wise ;  but  a  companion  of  fools  shall 
be  destroyed.'  Pr.  xui.  20.  (6.)  Give  thyself  much 
to  the  Word,  and  prayer,  and  good  conference. 
(7.)  Labour  fa  see  the  sin  that  clcavcth  to  the  best 
of  thy  perf<*rmauces,  and  know  that  all  is  nothing 
if  thou  be  not  found  in  Jesus  Christ.  (8.)  Keep 
in  remembrance  that  God's  eye  is  upon  thy  heart, 
and  upon  all  thy  ways.  '  Can  any  hide  himself  in 
secret  places  that  I  shall  not  see  him  ?  saith  the 
Lord.  Do  not  I  fill  heaven  and  earth  ?  saith 
the  Lord.'  Je.xxiii.  21.  (9.)  Be  often  meditating 
upon  death  and  judgment.  Ec.  xi.  9;  .\ii.  14.  (10.)  Be 
often  thinking  what  a  dreadful  end  sinners  that 
have  neglected  Christ  will  make  at  that  day  of 
death  and  judgment.  He.  x.  si.  (11.)  Put  thyself 
often,  in  thy  thoughts,  before  Christ's  judgment- 
seat,  in  thy  sins,  and  consider  with  thyself.  Were 
I  now  before  my  Judge,  how  should  I  look,  how 
should  I  shake  and  tremble?  (12.)  Be  often 
thinking  of  them  that  are  now  in  hell,  past  all 
mercy;  I  say,  be  often  thinking  of  them,  thus: 
They  were  once  in  the  world,  as  I  now  am ;  they 
once  took  delight  in  sin,  as  I  have  done;  they 
once  neglected  repentance,  as  Satan  would  have 
me  do.  But  now  they  are  gone ;  now  they  are  in 
hell,  now  the  pit  hath  shut  her  mouth  upon  them ! 

Thou  mayest  also  doubt  *  thy  thoughts  of  the 
damned  thus :  If  these  poor  creatures  were  in  the 
world  agam,  would  they  sin  as  they  did  before  ? 
would  they  neglect  salvation  as  they  did  before  ? 
If  they  had  sermons,  as  I  have ;  if  they  had  the 
Bible,  as  I  have ;  if  they  had  good  company,  as  I 
have ;  yea,  if  they  had  a  day  of  grace,  as  I  have, 
would  they  neglect  it  as  they  did  before  ? 

Sinner,  couldst  thou  soberly  think  of  these 
things,  they  might  help,  God  blessing  them,  to 
awaken  thee,  and  to  keep  thee  awake  to  repent- 
ance, to  the  repentance  that  is  to  salvation,  never 
to  be  repented  of. 

Object.  But  you  have  said  few  shall  be  saved ; 
and  some  that  go  a  great  way,  yet  are  not  saved. 
At  this,  therefore,  1  am  even  discouraged  and 
weakened ;  I  think  I  had  as  good  go  no  further. 


*  '  To  doubt ;'  to  suspect,  malcc  a  question  of,  rcconsiacr. 
—En. 


3SS 


THE   STRAIT  GATE. 


I  am,  indeed,  under  conviction,  but  I  may  perish ; 
and  if  I  go  on  iu  my  sins,  I  can  but  perish ;  and 
it  is  ten,  twenty,  and  an  hundred  to  one  if  I  be 
saved,  should  I  be  ever  so  earnest  for  heaven. 

Ansto.  Tliat  few  will  be  saved  must  needs  be 
a  truth,  for  Christ  hath  said  it;  that  many  go  far, 
and  come  short  of  heaven,  is  as  true,  being  testified 
by  the  same  hand.  But  what  then  ?  '  Why,  then 
had  I  as  good  never  seek.*  Who  told  thee  so  ? 
Must  nobody  seek  because  faw  are  saved  ?  This 
is  just  contrary  to  the  text,  that  bids  us  therefore 
strive  ;  strive  to  enter  in,  because  the  gate  is  strait, 
and  because  many  will  seek  to  enter  in,  and  shall 
not  be  able.  But  why  go  back  again,  seeing  that 
is  tlie  next  way  to  hell  ?  Never  go  over  hedge  and 
ditch  to  hell.  If  I  must  needs  go  thither,  I  will 
go  the  furthest  way  about.  But  who  can  tell, 
tliough  there  should  not  be  saved  so  many  as  there 
shall,  but  thou  mayest  be  one  of  that  few  ?  They 
that  miss  of  life  perish,  because  they  will  not  let 
go  their  sins,  or  because  they  take  up  a  profession 
short  of  the  saving  faith  of  the  gospel.  They  perish, 
I  say,  because  they  are  content  with  such  things  as 
will  not  prove  graces  of  a  saving  nature  when  they 
come  to  be  tried  in  the  fire.  Otherwise,  the  pro- 
mise is  free,  and  full,  and  everlasting — '  Ilim  that 
cometh  to  me,'  saith  Christ,  '  I  will  in  no  wise  cast 
out ;'  *  for  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  iu  him 
should  not  perish,  but  have  everlasting  life.'  Jn.  vi.  37 ; 
iii.  ic.  Wherefore  let  not  this  thought.  Few  shall  be 
saved,  weaken  thy  heart ;  but  let  it  cause  thee  to 
mend  thy  pace,  to  mend  thy  cries,  to  look  well 
to  thy  grounds  for  heaven ;  let  it  make  thee  fly 
faster  from  sin  to  Christ ;  let  it  keep  thee  awake, 
and  out  of  carnal  security,  and  thou  mayest  be 
saved. 

Use  Third.— My  third  word  is  to  2yrofessors. 
Sirs,  give  me  leave  to  set  my  trumpet  to  your  ears 
again  a  little.  AVheu  every  man  hath  put  in  all  the 
claim  they  can  for  heaven,  but  few  will  have  it  for 
their  inheritance ;  I  mean  but  few  professors,  for 
so  the  text  intendeth,  and  so  I  have  also  proved. 
'  For  many,  I  say  unto  you,  will  seek  to  enter  in, 
and  shall  not  be  able.'  Let  me,  therefore,  a  little 
expostulate  the  matter  with  you,  0  ye  thousands 
of  professors ! 

1 .  I  begin  with  you  whose  religion  lieth  only  in 
your  tongues ;  I  mean  you  who  are  little  or  nothing 
known  from  the  rest  of  the  rabble  of  the  world, 
oidy  you  can  talk  better  than  they.  Hear  me  a 
word  or  two.  If  '  I  speak  with  the  tongues  of  men 
and  01  angels,  and  have  not  charity,'  that  is,  love 
to  God,  and  Christ,  and  saints,  and  holiness,  '  I 
am  nothing;'  no  child  of  God,  and  so  have  nothing 
to  do  with  heaven.  1  Co.  xiii.  1,  2.  A  prating  tongue 
wdl  not  unlock  the  gates  of  heaven,  nor  blind  "the 
eyes  of  the   Judge.     Look  to  it.     '  The  wise  in 


heart  will  receive  commandments;  but  a,  prating 
fool  shall  fall. '  *  I'r.  x.  8. 

2.  Covetous  professor,  thou  that  makest  a  gain 
of  religion,  that  usest  thy  profession  to  bring  grist 
to  thy  mill,  look  to  it  also.  Gain  is  not  godliness. 
Judas's  religion  lay  much  in  the  bag,  but  his  soul 
is  now  burning  in  hell.  All  covetousness  is  idol- 
atry ;  but  what  is  that,  or  what  will  you  call  it, 
when  men  are  religious  for  filthy  lucre's  sake  ? 

Eze.  xxxiii.  31. 

3.  Wanton  professors,  I  have  a  word  for  you ;  I 
mean  you  that  can  tell  how  to  misplead  Scripture, 
to  maintain  your  pride,  your  banqueting,  and  abom- 
inable idolatry.  Read  what  Peter  says.  You  are 
the  snare  and  damnation  of  others.  You  '  allure 
through  the  lust  of  the  flesh,  through  much  wan- 
tonness, those  that  were  clean  escaped  from  them 
who  live  in  error. '  2  Pe.  ii.  is.  Besides,  the  Holy 
Ghost  hath  a  great  deal  against  you,  for  your 
feastings,  and  eating  without  fear,  not  for  health, 
but  gluttony.  JuJe  13.  Further,  Peter  says,  that  you 
that  count  it  pleasure  to  riot  in  the  day-time  are 
spots  and  blemishes,  sporting  yourselves  with  your 
own  deceivings.  3  Pe.  ii.  13.  And  let  me  ask.  Did  God 
give  his  Word  to  justify  your  wickedness  ?  or  doth 
grace  teach  you  to  plead  for  the  flesh,  or  the  mak- 
ing provision  for  the  lusts  thereof  ?  Of  these  also 
are  they  that  feed  their  bodies  to  strengthen  their 
lusts,  under  pretence  of  strengthening  frail  nature. 
But  pray,  remember  the  text,  '  Many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able.' 

4.  I  come  next  to  the  opinionist ;  I  mean,  to 
him  whose  religion  lieth  in  some  circumstantials 
of  religion.  With  this  sort  this  kingdom  swarms 
at  this  da}'.  These  think  all  out  of  the  way  that 
are  not  of  their  mode,  when  themselves  may  bo 
out  of  the  way  in  the  midst  of  their  zeal  for  their 
opinions.  Pray,  do  you  also  observe  the  text; 
'  Many,  I  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able.' 

5.  Neither  is  the  formalist  exempted  from  this 
number.  He  is  a  man  that  hath  lost  all  but  the 
shell  of  religion.  He  is  hot,  indeed,  for  his  form ; 
and  no  marvel,  for  that  is  his  all  to  contend  for. 
But  his  form  being  without  the  power  and  spirit 
of  godliness,  it  will  leave  him  in  his  sins  ;  nay,  he 
standeth  now  in  them  in  the  sight  of  God,  and  is 
one  of  the  many  that  '  will  seek  to  enter  in,  and 
shall  not  be  able. '  2  Ti.  iii.  5. 

6.  The  legalist  comes  next,  even  him  that  hath 
no  life  but  what  he  makes  out  of  his  duties.    This 


*  AYbcn  Talkative  asked  Faithful  wliat  difference  there  !•> 
Ijctween  crying  out  against  and  abhorring  sin,  he  answered, 
'  O!  a  great  deal ;  a  man  may  cry  out  against  sin  of  policy,  but 
he  cannot  abhor  it  but  by  virtue  of  a  godly  antipathy  against 
it.  I  have  heard  many  cry  out  against  sin  in  the  piilpit,  who 
yet  can  abide  it  well  enough  iu  the  heart,  house,  and  conver- 
sation.'— rUgrhn's  Progress,  p.  123. 


THE   STRAIT   GATE. 


389 


man  liatii  cliosen  to  stand  or  fall  by  Moses,  who 
is  the  condemner  of  the  world.  *  There  is  one 
that  accuseth  you,  even  Moses,  in  whom  ye  trust. ' 

Jn.  V.  45. 

7.  There  is,  in  the  next  place,  the  liberthic — 
he  that  pretendeth  to  be  against  forms  and  duties, 
as  things  that  gender  to  bondage,  neglecting  the 
order  of  God,  This  man  pretends  to  pray  always, 
but,  under  that  pretence,  prays  not  at  all;  he  pre- 
tends to  keep  every  day  a  Sabbath,  but  this  pretence 
serves  him  only  to  cast  off  all  set  times  for  the 
worship  of  God.  This  is  also  one  of  the  many 
that  '  will  seek  to  enter  in,  and  shall  not  be  able. ' 

Tit.  i.  IG. 

8.  There  Is  the  temporizing  latitudlnarlan.  He 
is  a  man  that  hath  no  God  but  his  belly,  nor  any 
religion  but  that  by  which  his  belly  Is  worshipped. 
His  religion  is  always,  like  the  times,  turning  this 
way  and  that  way,  like  the  cock  on  the  steeple ; 
neither  hath  he  any  conscience  but  a  benumbed 
and  seared  one,  and  is  next  door  to  a  downright 
atheist;  and  also  is  one  of  the  many  that  'will 
seek  to  enter  in,  and  shall  not  be  able.' 

9.  There  is  also  the  wilfully  ignorant  professor, 
or  him  that  Is  afraid  to  know  more,  for  fear  of  the 
cross.  He  is  for  picking  and  choosing  of  truth,  and 
loveth  not  to  hazard  his  all  for  that  worthy  name 
by  which  he  would  be  called.  When  he  is  at  any 
time  overset  by  arguments,  or  awakenings  of  con- 
science, he  uses  to  heal  all  by — I  was  not  brought 
up  In  this  faith;  as  if  it  were  unlawful  for  Christians 
to  know  more  than  hath  been  taught  them  at  first 
conversion.  There  are  many  scriptures  that  lie 
against  this  man,  as  the  mouths  of  great  guns,  and 
he  Is  one  of  the  many  that  '  will  seek  to  enter  in, 
and  shall  not  be  able. ' 

10.  We  will  add  to  all  these,  the  professor  that 
would  prove  himself  a  Christian,  by  comparing  him- 
self with  others,  instead  of  comparing  himself  with 
the  Word  of  God.  This  man  comforts  himself,  be- 
cause he  is  as  holy  as  such  and  such;  he  also  knows 
as  much  as  that  old  professor,  and  then  concludes 
he  shall  go  to  heaven:  as  if  he  certainly  knew,  that 
those  with  whom  he  compareth  himself  would  be 
undoubtedly  saved  ;  but  how  If  he  should  be  mis- 
taken ?  nay,  may  they  not  both  fall  short  ?  But  to 
be  sure  he  is  in  the  wrong  that  hath  made  the  com- 
parison; and  a  wrong  foundation  will  not  stand  in 
the  day  of  judgment.  2 Co.  x.  13.  This  man,  there- 
foi'e,  is  one  of  the  many  that  '  will  seek  to  enter  in, 
and  shall  not  be  able.' 

11.  There  Is  yet  another  professor;  and  he  is  for 
God  and  for  Baal  too;  lie  can  be  anytliing  for  any 
company ;  he  can  throw  stones  with  both  hands ; 
his  religion  alters  as  fast  as  his  company;  he  is  a 
frog  of  Egypt,  and  can  live  in  the  water  and  out  of 
the  water;  he  can  live  in  religious  company,  and 
again  as  well  out.      Nothing  that  is  disorderly 


comes  amiss  to  him ;  he  will  hold  with  the  hare, 
and  run  with  the  hoimd ;  he  carries  fire  in  the  one 
hand,  and  water  in  the  other;  he  is  a  very  anything 
but  what  he  should  be.  This  Is  also  one  of  the 
many  that  '  will  seek  to  enter  in,  and  shall  not  bo 
able.'* 

12.  There  is  also  that  free- wilier,  who  denies  to 
the  Holy  Ghost  the  sole  work  in  conversion ;  and 
that  Socinian,  who  denieth  to  Christ  that  he  hath 
made  to  God  satisfaction  for  sin;  and  that  Quaker, 
who  takes  from  Christ  the  two  natures  In  his  person: 
and  I  might  add  as  many  more,  touching  whose 
damnation,  they  dying  as  they  are,  the  Scripture 
is  plain:  these  '  will  seek  to  enter  in,  and  shall  not 
be  able.'     But, 

[Use]  Fourth. — If  It  be  so,  what  a  strange  dis- 
appointment ivUl  many  p^^'ofessors  meet  -with  at  the 
day  of  judgment  I  1  speak  not  now  to  the  open 
profane ;  evei'ybody,  as  1  have  said,  that  hath  but 
common  understanding  between  good  and  evil, 
knows  that  they  are  In  the  broad  way  to  hell  and 
damnation,  and  they  must  needs  come  thither; 
nothing  can  hinder  It  but  repentance  unto  salvation, 
except  God  should  prove  a  liar  to  save  them,  and 
it  is  hard  venturing  of  that. 

Neither  is  it  amiss.  If  we  take  notice  of  the  ex- 
amples that  are  briefly  mentioned  in  the  Scriptures, 
concerning  professors  that  have  miscarried.  1. 
Judas  perished  from  among  the  apostles.  Ac.i.  2. 
Demas,  as  I  think,  perished  from  among  the  evan- 
gelists. 3Ti.iv.l0.  3.  Diotrephes  from  among  the 
ministers,  or  them  in  office  in  the  church.  3  Ju.  a. 
4.  And  as  for  Christian  professors,  they  have  fallen 
by  lieaps,  and  almost  by  whole  churches.  3  Ti.  i.  15. 
Re.  iii.  4, 15—17.  5.  Let  US  add  to  these,  that  the 
things  mentioned  In  the  Scriptures  about  these 
matters,  are  but  brief  hints  and  items  of  what  is 
afterwards  to  happen ;  as  the  apostle  said,  '  Some 
men's  sins  are  open  beforehand,  going  before  to 
judgment;  and  some  wie;i  they  foUow  after.'  ixi. 

V.  2  k 

So  that,  fellow-professors,  let  us  fear,  lest  a 
promise  being  left  us  of  entering  Into  this  rest,  any 
of  us  should  seem  to  come  short  of  It.  0 !  to  come 
short !  notliiug  kills  like  it,  nothing  will  burn  like 
it.  I  intend  not  discouragements,  but  awakenings; 
tlie  churches  have  need  of  awakening,  and  so  have 
all  professors.  Do  not  despise  me,  therefore,  but 
hear  me  over  again.  What  a  strange  disappoint- 
ment will  many  professors  meet  with  at  the  day  of 
God  Almighty ! — a  disappointment,  I  say,  and  that 
as  to  several  things. 

(1.)  They  will  look  to  escape  hell,  and  yet  fall 


*  Similar  to  By-ends,  who  never  strove  for  heaven  n?!un_st 
wind  or  weather ;  was  most  zealous  when  religion  wallccd  in 
his  silver  slippers,  and  walked  with  him  in  the  streets  while 
the  sun  shone,  and  people  applauded  him. — tihjrims  rro- 
gress,  p.  132. 


390 


THE   STRAIT   GATE. 


just  into  the  mouth  of  hell:  what  a  disappointment 
will  be  here!  (2.)  They  will  look  for  heaven,  but 
the  "-ate  of  heaven  will  be  shut  against  them:  what 
a  tlisappoiutment  is  here!  (3.)  They  will  expect 
that  Christ  should  have  compassion  for  them,  but 
will  find  that  he  hath  shut  up  all  bowels  of  com- 
passion from  them:  what  a  disappointment  is  here ! 
Again, 

[Use]  Fifth. — As  this  disappointment  will  be 
fearful,  so  ceHainly  it  will  be  very  fidi  of  amaxmcnt. 
1.  Will  it  not  amaze  them  to  be  unexpectedly 
excluded  from  life  and  salvation?  2.  Will  it  not 
be  amazing  to  them  to  see  their  own  madness  and 
folly,  while  they  consider  how  they  have  dallied 
with  their  own  souls,  and  took  lightly  for  granted 
that  they  had  that  grace  that  would  save  them,  but 
hath  left  them  in  a  damnable  state?  3.  Will  they 
not  also  be  amazed  one  at  another,  while  they  re- 
member liow  in  their  lifetime  they  counted  them- 
selves fellow-heirs  of  life  ?  To  allude  to  that  of  the 
prophet,  '  They  shall  be  amazed  one  at  another, 
their  faces  sludl  he  as  flames. '  is.  xiii  8.  4.  Will  it 
not  be  amazing  to  some  of  the  damned  themselves, 
to  see  some  come  to  hell  that  then  they  shall  see 
come  thither?  to  see  preachers  of  the  Word,  profes- 
sors of  the  Word,  practisers  in  the  Word,  to  come 
thither.  What  wondering  was  there  among  them 
at  the  fall  of  the  king  of  Babylon,  since  he  thought 
to  have  swallowed  up  aU,  because  he  was  run  down 
by  the  Medes  and  Persians !  '  How  art  thou  fallen 
from  heaven,  0  Lucifer,  son  of  the  morning  !  How 
art  thou  cut  down  to  the  ground  which  didst  weaken 
the  nations ! '  If  such  a  thing  as  this  will  with 
amazement  surprise  the  damned,  what  an  amaze- 
ment will  it  be  to  them  to  see  such  a  one  as  be 
v.-hose  head  reached  to  the  clouds,  to  see  him  come 
down  to  the  pit,  and  perish  for  ever  like  his  ovra 
dung.  « Hell  from  beneath  is  moved  for  thee,  to 
meet  Viee  at  thy  coming ;  it  stirreth  up  the  dead 
for  thee,  even  all  the  chief  ones  of  the  earth.'  Is.xiv. 
They  that  see  thee  shall  narrowly  look  upon  thee, 
and  consider  thee,  saying,  Is  this  the  man?  Is 
this  he  that  professed,  and  disputed,  and  forsook 
us;  but  now  he  is  come  to  us  again?  Is  this  he 
that  separated  from  us,  but  now  he  is  fallen  with 
us  into  the  same  eternal  damnation  with  us? 

[Use]  Sixth. — Yet  again,  one  loord  more,  'if  I 
may  awa/ccn professors.  Consider,  though  the  poor 
<.arnal  wurld  shall  certainly  perish,  yet  they  will 
waut  these  things  to  aggravate  their  sorrow,  which 
thou  wilt  meet  with  in  every  thought  that  thou 
Wilt  have  of  the  condition  thou  wast  in  when  thou 
wast  in  the  world. 


1.  They  will  not  have  a  profession,  to  bite  them 
when  they  come  thither.  2.  They  wiU  not  have  a 
taste  of  a  lost  heaven,  to  bite  them  when  they  come 
thither.  3.  They  will  not  have  the  thoughts  of, 
'  I  was  almost  at  heaven,'  to  bite  them  when  they 
come  thither.  4.  They  will  not  have  the  thoughts 
of,  how  they  cheated  saints,  ministers,  churches,  to 
bite  them  when  they  come  thither.  5.  They  will 
not  have  the  dying  thoughts  of  false  faith,  false 
hope,  false  repentance,  and  false  holiness,  to  bite 
them  when  they  come  thither.  I  was  at  the  gates 
of  heaven,  I  looked  into  heaven,  I  thought  I  should 
have  entered  into  heaven  ;  0  how  will  these  things 
sting!  They  will,  if  I  may  call  them  so,  be  the 
sting  of  the  sting  of  death  in  hell-fire. 

[Use]  Seventh. — Give  me  leave  now  in  a  word 
to  give  you  a  little  advice. 

1.  Dost  thou  love  thine  own  soul?  then  pray  to 
Jesus  Christ  for  an  awakened  heart,  for  a  heart  so 
awakened  with  all  the  things  of  another  world,  that 
thou  mayest  be  allured  to  Jesus  Christ.  2.  When 
thou  comest  there,  beg  again  for  more  awakenings 
about  sin,  hell,  grace,  and  about  the  righteousness 
of  Christ.  3.  Cry  also  for  a  spirit  of  discerning, 
that  thou  mayest  know  that  which  is  saving  grace 
indeed.  4.  Above  all  studies  apply  thyself  to  the 
study  of  those  things  that  show  thee  the  evil  of  sin, 
the  shortness  of  man's  life,  and  which  is  the  way 
to  be  saved.  5.  Keep  company  with  the  most 
godly  among  professors.  6.  When  thou  hearest 
what  the  nature  of  true  grace  is,  defer  not  to  ask 
thine  own  heart  if  this  grace  be  there.  And  here 
take  heed — ■ 

(1.)  That  the  preacher  himself  be  sound,  and  of 
good  life.  (2.)  That  thou  takest  not  seeming  graces 
for  real  ones,  nor  seeming  fruits  for  real  fruits. 
(3.)  Take  heed  that  a  sin  in  thy  life  goes  not  un- 
repented  of ;  for  that  will  make  a  flaw  in  thine 
evidence,  a  wound  in  thy  conscience,  and  a  breach 
in  thy  peace ;  and  a  hundred  to  one,  if  at  last  it 
doth  not  drive  all  the  grace  in  thee  into  so  dark  a 
corner  of  thy  heart,  that  thou  shalt  not  be  able, 
for  a  time,  by  all  the  torches  that  are  burning  in 
the  gospel,  to  find  it  out  to  thine  own  comfort  and 
consolation.* 


*  The  striving  inculcated  ia  this  treatise  reminds  us  of 
Hopkins's  bold  appeal  to  conscience.  He  says,  '  Tliere  must 
be  a  holy  roughuess  and  violence,  to  break  through  all  that 
stands  in  our  way;  neither  cariug  for  allurements,  nor  feariug 
opposition,  but  by  a  pious  obstinacy  aud  frowardness,  we  must 
thrust  away  the  one  and  bear-  down  the  other.  This  is  the 
Cliristian  who  will  carry  heaven  by  force,  when  the  whining 
pusillanimous  professor,  who  only  complains  of  diliiculty,  but 
never  attempts  to  coucpier  it,  will  be  for  ever  shut  out !'— Ed. 


LIGHT  FOR  THEM  THAT  SIT  IN  DARKNESS; 

OK, 

A    DISCOURSE    OP    JESUS    CHEIST: 

AND   TUAT  HE   UNDEKTOOK   TO   ACCOMPLISH   BY   HIMSELF   THE   ETERNAL  REDEMPTION   OF   SINNERS 

ALSO,  HOW  THE  LORD  JESUS  ADDRESSED  HIMSELF  TO  THIS  WORK  ;   WITH  UNDENIABLE  DEMONSTRATIONS 

THAT  HE  PEEFOKMED  THE  SAME. 

OBJECTIONS     TO     THE     CONTRARY     ANSWERED. 


'  Christ  halh  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse  for  tis^ — Gal.  iii.  18. 


Er  JOHN  BUNYAN,— 1674. 


ADVERTISEMENT  EY  THE  EDITOPt. 


This  solemn  and  searching  treatise  was  first  pub- 
lished in  1674,  a  copy  of  which  is  in  the  Editor's 
possession.  The  author's  object  is  to  correct  some 
fatal  errors  which  then  peculiarly  abounded,  and  to 
recommend  the  gospel  in  its  purity  to  the  accepta- 
tion of  his  fellow- sinners.  Possessing  that  inward 
peace,  serenity,  happiness,  and  safety,  arising  from 
a  scriptural  knowledge  of  Christ  and  him  crucified, 
he  proclaims,  '  I  have  ventured  my  own  soul  thereon 
with  gladness,'  and  *  if  aU  the  souls  in  the  world 
were  mine,  I  would  venture  them  all.'  His  prayer 
is  that  others  may  receive  the  same  light  and  life 
by  faith. 

Every  age  has  had  its  peculiar  delusions  for  the 
trial  of  the  spirit — mysticism  in  Bunyan's  time, 
Puseyism  in  our  days.  Prior  to  the  Reformation, 
the  clergy,  called  the  church,  claimed  implicit  obe- 
dience from  the  laity  as  essential  to  salvation,  and 
taught  that  inquiry  was  the  high  road  to  eternal 
ruin.  After  the  Bible  had  been  extensively  circu- 
lated, many  regarded  it  as  the  letter  which  killeth 
— that  it  was  of  no  importance,  compared  with  the 
light  within,  which  alone  was  essential.  These 
were  not  the  notions  of  any  one  or  two  sects,  but 
had  spread  their  influence  to  a  considerable  extent 
over  the  Christian  church.  To  check  the  grov/th 
of  these  errors,  and  to  recover  those  who  had  been 


misled  by  them,  Bunyan  published  this  *  Light  for 
them  that  sit  in  darkness.'  His  object  is  to  prove 
that  all  our  knowledge  of  the  Saviour  must  bo 
received  directly  from  the  written  Word — that  to 
understand  these  holy  oracles,  we  must  seek  and  ob- 
tain Divine  light.  By  this  light  we  shall  find  that 
Christ  took  upon  himself  our  nature,  and,  by  hi? 
holy  and  perfect  obedience  to  the  law,  and  sacrifice 
of  himself  as  a  sin-atoning  offering,  he  redeemed  all 
his  saints,  paid  the  full  price  of  their  redemption, 
and  will  present  them  unblameable,  uureprovable, 
and  acceptable  to  him  that  is  of  purer  eyes  than  to 
behold  iniquity.  Their  robes  are  washed  and  made 
white  in  the  blood  of  the  Lamb ;  they  are  perfect 
as  Christ  is  perfect;  there  is  no  condemnation  to 
them;  their  salvation  is  sure.  To  those  whose 
spirits  are  dismayed  under  a  fear  that  they  have 
sinned  the  unpardonable  sin,  the  arguments  on 
p.  430  are  most  consoling.  Those  who  are  under 
that  awful  curse  arc  sunk  in  a  deathly  state  of 
insensibility,  while  they  sit  in  tlie  seat  of  the 
scorner.  To  be  alarmed  with  the  fear  of  having 
so  offended  the  Saviour,  is  the  best  evidence  that 
no  such  sin  can  have  been  committed.  The  closing 
chapter  is  full  of  striking  solemnity.  May  its  bene- 
ficial effects  be  felt,  to  the  glory  of  God  and  the 
reader's  solid  peace.  Geo.  Offor. 


THE  AUTHOR  TO  THE  READER. 


Gentle  Reader, 
It  was  the  great  care  of  the  apostle  Paul  to  deliver 
his  gospel  to  the  churches  in  its  own  simplicity, 
because  so  it  is  the  power  of  God  unto  salvation  to 
every  one  that  belicveth.     And  if  it  was  his  care 


so  to  deliver  it  to  us,  it  should  be  ours  to  seek  so  (o 
continue  it ;  and  the  rather,  because  of  the  uuapt- 
ness  of  the  minds,  even  of  the  saints  themselves,  to 
retain  it  without  commixture.  For,  to  say  nothing 
of  the  projects  of  hell,  and  of  the  cunning  crafti- 


392 


THE  AUTHOR  TO  THE  EEADER. 


ncss  of  some  tliat  lie  in  wait  to  deceive  even  the 
orodly  themselves,  as  they  are  dull  of  hearing,  so 
Tiiucii  more  dull  in  receiving  and  holding  fast  the 
simplicitv  of  the  gospel  of  Jesus  Christ.  From 
their  sense,  and  reason,  and  unhclief,  and  darkness, 
arise  many  imaginations  and  high  thoughts,  which 
exalt  themselves  against  the  knowledge  of  God 
and  the  obedience  of  Jesus  Christ,  wherefore  they 
themselves  have  much  ado  to  stand  complete  in  all 
the  will  of  God.  And  were  they  not  concerned  in 
electing  love,  hy  which  they  are  bound  up  in  the 
bundle  of  life,  and  blessed  Avith  the  enjoyment  of 
saving  grace,  Avhich  cnlighteneth  their  souls  and 
inaintaineth  their  faith  and  hope,  they  Avould  not 
only  be  assaulted  and  afflicted  with  their  own  cor- 
ruptions, but,  as  others,  overcome  thereby. 

Alas  !  how  ordinary  a  thing  is  it  for  professors 
to  fall  from  the  knowledge  they  have  had  of  the 
glorious  gospel  of  the  blessed  God,  and  to  be 
turned  unto  fables,  seducing  spirits,  and  doctrines 
of  devils,  through  the  intoxications  of  delusions  and 
the  witchcraft  of  false  preachers. 

l^ow,  this  their  swerving  from  the  gospel  ariseth, 
1,  Either  from  their  not  having,  or,  having,  not 
retaining,  the  true  knowledge  of  the  person  of  the 
Lord  Jesus  Christ ;  or,  2.  From  their  not  believing 
the  true  causes  of  his  coming  into  the  world,  with 
his  doing  and  suffering  there.  Upon  one  or  both 
these  accounts,  I  say,  it  is  that  they  everlastingly 
perish  ;  for  if  they  have  not,  and  do  not  also  retain 
ihe  knowledge  of  his  person,  they  want  the  he,  on 
whom,  if  they  believe  not,  they  must  die  in  their 
sins ;  and  if  they  know  not  the  reason  of  his  com- 
ing, doing,  and  suffering,  they  are  in  the  same 
condition  also. 

Now,  those  professors  that  have  had  some  know- 
ledge of  these  things,  and  yet  have  lost  them,  it 
hath  come  thus  to  pass  with  them  because  they 
first  lost  the  knowledge  of  themselves  and  of  their 
sins.  They  know  not  themselves  to  be  such  nothing 
ones  as  the  Scriptures  reporteth  them  to  be,  nor 
their  sins  to  be  so  heinous  as  the  law  hath  con- 
cluded ;  therefore  they  either  turn  again  with  the 
dog  to  his  vomit,  or  adhere  to  a  few  of  the  rags 
of  their  own  fleshly  righteousness,  and  so  become 
pure  m  their  own  eyes,  yet  are  not  purged  by  blood 
from  their  filthiness. 

For  the  person  and  doings  of  Jesus  Christ  are 
only  precious  to  them  that  get  and  retain  the  true 
knowledge  of  themselves,  and  the  due  reward  of 
their  sins  by  the  law.  These  are  desolate,  being 
driven  out  of  all ;  these  embrace  the  rock  instead 
of  a  shelter.  The  sensible  sinner  receiveth  him 
joyfully. 

And  because  a  miscarriage  in  this  great  truth 
is  the  most  dangerous  and  damning  m"iscarria"e, 
therefore  should  professors  be  the  more  fearful^of 
swerving  aside  therefrom.    The  man  that  rejcctcth 


the  true  knowledge  of  the  person  of  the  Lord  Jesus, 
and  the  causes  of  his  doinjj  and  sufl"erins:  in  the 
world,  takes  the  next  way  to  be  guilty  of  that 
transgression  that  is  not  to  be  purged  with  sacri- 
fice for  ever;  that  fearful  transgression  for  which 
is  left  no  oftering  at  aU,  nor  anything  to  be  expected 
by  the  person  transgressing  but  fearful  judgment 
and  fiery  indignation,  which  shall  devour  the 
adversary. 

Now,  for  their  sakes  that  have  not  sinned  this 
sin,  for  their  sakes  that  are  in  danger  thereof,  but 
yet  not  overcome,  for  their  sakes  have  I  written 
this  little  book,  wherein  is  largely,  and  yet  with 
few  words,  discovered  the  doctrine  of  the  person, 
and  doings,  and  sufferings  of  Christ,  with  the  true 
cause  thereof,  also  a  removal  of  those  objections 
that  the  crafty  children  of  darkness  have  framed 
against  the  same. 

And  I  have  been  the  more  plain  and  simple  in 
my  writing,  because  the  sin  against  the  Holy  Ghost 
is  in  these  days  more  common  than  formerly,  and 
the  way  unto  it  more  beautified  with  colour  and  pre- 
tence of  truth.  I  may  say  of  the  way  to  this  &in, 
it  is,  as  was  once  the  way  to  Jerusalem,  strewed 
with  boughs  and  branches  ;  and  by  some  there  is 
cried  a  kind  of  hosanna  to  them  that  are  tread- 
ing these  steps  to  hell.  0  the  plausible  pretences, 
the  golden  names,  the  feigned  holiness,  the  demure 
behaviours,  mixed  with  damnable  hypocrisy,  that 
attend  the  persons  that  have  forsaken  the  Lord 
Jesus,  that  have  despised  his  person,  trampled  upon 
him,  and  counted  the  blood  of  the  covenant  where- 
with he  was  sanctified  an  miholy  thing  !  They 
have  crucified  him  to  themselves,  and  think  that 
they  can  go  to  heaven  without  him ;  yea,  pretend 
they  love  him,  when  they  hate  him ;  pretend  they 
have  him,  when  they  have  cast  him  off ;  pretend 
they  trust  in  him,  when  they  bid  defiance  to  his 
undertakings  for  the  world. 

Reader,  let  me  beseech  thee  to  hear  me  patiently; 
read,  and  consider,  and  judge.  I  have  presented 
thee  Avith  that  which  I  have  received  from  God  ; 
and  the  holy  men  of  God,  who  spake  as  they  were 
moved  by  the  Holy  Ghost,  do  bear  me  witness. 
Thou  wilt  say.  All  pretend  to  this.  Well,  but  give 
me  the  hearing,  take  me  to  the  Bible,  and  let  me 
find  in  thy  heart  no  favour  if  thou  find  me  to  swerve 
from  the  standard. 

I  say  again,  receive  my  doctrine  ;  I  beseech  thee, 
in  Christ's  stead,  receive  it ;  I  know  it  to  be  the 
way  of  salvation.  I  have  ventured  my  own  soul 
thereon  Avith  gladness ;  and  if  all  the  souls  in  the 
world  were  mine,  as  mine  own  soul  is,  1  would, 
through  God's  grace,  venture  every  one  of  them 
there.  I  have  not  writ  at  a  venture,  nor  borrowed 
my  doctrine  from  libraries.  I  depend  upon  the 
sayings  of  no  man.  I  found  it  in  the  Scriptures 
j  of  truth,  among  the  true  sayings  of  God. 


LIGHT  FOR  THEM  THAT  SIT  IN   DARKNESS. 


893 


I  have  done,  when  I  have  exhorted  thee  to 
pray,  and  give  heed  to  the  words  of  God  as  re- 
vealed in  the  Holy  Writ.  The  Lord  Jesus  Christ 
himself  give  thee  light  and  life  by  faith  in  him  -, 


to  whom,  with  the  Father  and  the  good  Spirit  of 
grace,  be  glory  and  dominion,  now  and  for  ever. 
Amen. 

John  Bunyan. 


LIGHT  FOE  THEM  THAT  SIT  IN  DAEKNESS. 


'  OF  THIS   MAX'S    SEED  HATH  GOD,  ACCORDING  TO  HIS 
PROMISE,  RAISED  UNTO  ISRAEL  A  SAVIOUR,  JESUS.' 

—ACTS  XIII.  23. 

TiiESE  words  are  part  of  a  sermon  which  Paul 
preached  to  the  people  that  lived  at  Antioch  in 
I'isidia,  where  also  inhabited  many  of  the  Jews. 
The  preparation  to  his  discourse  he  thus  begins — 
'  Men  of  Israel,  and  ye  that  fear  God,  give  audience, ' 
vcr.  16 ;  by  whicli  having  prepared  their  minds  to 
attend,  he  pi'oceeds  and  gives  a  particular  relation 
cf  God's  peculiar  dealings  with  his  people  Israel, 
iVom  Egypt  to  the  time  of  David  their  king,  of 
whom  he  treateth  particularly — 

That  he  was  the  son  of  Jesse,  that  he  was  a 
L'ing,  that  God  raised  him  up  in  mercy,  that  God 
gave  testimony  of  him,  that  he  was  a  man  after 
God's  own  heart,  that  he  should  fulfil  all  his  will. 

vcr.  22. 

And  this  he  did  of  purpose  both  to  engage  them 
the  more  to  attend,  and  because  they  well  knew  that 
of  the  fruit  of  his  loins  God  hath  promised  the 
Messiah  should  come. 

Having  thus  therefore  gathered  up  their  minds 
to  hearken,  he  presenteth  them  with  his  errand — 
to  wit,  that  the  Messiah  was  come,  and  that  the 
promise  Avas  indeed  fulfilled  that  a  Saviour  should 
be  born  to  Israel — *  Of  this  man's  seed,'  saith  he, 
'  hath  God,  according  to  Ids  promise,  raised  unto 
Israel  a  Saviour,  Jesus.' 

In  this  assertion  he  concludeth — 1.  That  the 
promise  had  kept  its  due  course  in  presenting  a 
Saviour  to  Israel — to  wit,  in  David's  loins — '  Of 
this  man's  seed.'  2.  That  the  time  of  the  promise 
was  come,  and  the  Saviour  was  revealed — '  God 
hath  raised  unto  Israel  a  Saviour.'  3.  That  Jesus 
of  Nazareth,  the  son  of  Joseph,  was  he — '  He  hath 
raised  unto  Israel  a  Saviour,  Jesus.' 

From  these  things  we  may  inquire,  for  the  expli- 
cation of  the  words,  First.  What  this  Jesus  is? 
Second.  What  it  was  for  this  Jesus  to  be  of  the 
seed  of  David  ?  Tldrd.  What  it  was  for  Jesus  to 
be  of  this  man's  seed  according  to  the  promise? 
And,  Fourth,  What  it  was  for  him  to  be  raised  unto 
Israel?  These  things  may  give  us  light  into  what 
shall  be  spoken  after. 

Quest.  First.  What  this  Jesus  is? 

He  is  God,  and  had  personal  being  from  before 

VOL.  I. 


all  worlds  ;  therefore  not  such  an  one  as  took  being 
I  when  he  was  formed  in  the  world;  he  is  God's 
natural  Son,  the  Eternal  Son  of  his  begetting  and 
love — 'God  sent  forth  his  Son.'  lie  Avas,  and  was 
his  Son,  before  he  was  revealed — *  What  is  his  name, 
and  what  zs  his  Son's  name,  if  thou  canst  tell?' 
rr.  XXX.  i.  Eze.  xxi.  10.  He  hath  an  eternal  generation, 
such  as  none  can  declare,  not  man,  not  angel. 
Is.  liii.  8.  He  was  the  delight  of  his  Father  before 
he  had  made  either  mountain  or  liill.  While  as 
yet  he  had  not  made  the  earth  or  the  fields,  or  the 
highest  part  of  the  dust  of  the  world,  all  things 
were  made  by  him,  and  Avithout  him  was  not  any- 
thing made  that  was  made,  and  he  is  before  all 
things,  and  by  him  all  things  consist.  It  is  he 
Avith  Avhom  the  Father  consulted  Avhen  he  was  about 
to  make  man,  when  he  intended  to  overthrow 
Babel,  and  Avhen  he  sent  Isaiah  to  hai-den  the  hearts 

of  Israel.  Pr.  vUi.  26.  Jn.  i.  3.  He.  i.  2,  3.  Co!,  i.  17.  Ge.  i.  2Gj  xi.  7. 

Is.  vi.  8.  This  is  the  person  intended  in  the  text. 
Hence  also  he  testifies  of  himself  that  he  came 
down  from  the  Father ;  that  he  had  glory  Avith  him 
before  the  world  Avas.  And  '  vjliat  and  if  ye  shall 
sec  the  Son  of  man  ascend  up  where  he  was  before?' 

Jn.  vi.  G2  ;   xvi.  2S  ;   xvii.  5. 

Quest.  Second.  What  Avas  it  for  Jesus  to  be  of 
David's  seed  ? 

To  be  of  David's   seed  is  to  spring  from  his 
loins,  to  come  of  his  race  according  to  the  flesh ; 
and  therefore  as  he  is  DaAdd's  God,  so  likcAvise  is 
he  David's  Son  ;  the  root  and  also  the  offspring  of 
David.     And  this  the  Lord  himself  acknowledgcth, 
saying,  '  I  am  the  root,'  or  God,  'and  the  offspring,' 
and  Son,  '  of  David,  and  the  bright  and  morning 
star. '  Re.  xxii.  iG.     This  is  indeed  the  great  mystery, 
the  mystery  of  godliness.      '  If  David  then  call 
him  Lord,  hoAV  is  he  his  Son?'  Mat.  xxU.  45.  Lu.  ii.  4, 
Ro.  i.  3.  2  Ti.  ii.  8.     And  licnce  it  is  that  he  is  said  to 
be  '  Avonderful,'  because  he  is  both  God  and  man 
in  one  person — '  Unto  us  a  child  is  born,  unto  us 
a  Son  is  given  ;  and  the  government  shall  be  upon 
his  shoulder,  and  his  name  shall  be  called  Wonder- 
ful.' Is. ix. G.    Wonderful  indeed!    Wonderful  God, 
Wonderful  man,  Wonderful  God-man,  and   so  a 
Wonderful  Jesus    and    Saviour.      He    also    Jiath 
wonderful  Ioa'C,  bore  Avonderful  sorrows    for   our 
Avonderful  sins,  and  obtained  for  uis  a  Avoudcrful 
salvation. 

3d 


394 


LIGHT  FOR  TIIEM  THAT   SIT   IN  DARKNESS. 


Quest.  Third.  What  was  it  for  Jesus  to  bo  of 
this  man's  seed  according  to  the' promise  ? 

Tliis  word  'promise'  doth  sometimes  compre- 
lieiid   all  the  promises  which  God    made  to  our 
fathers,  from  the  first  promise  to  the  last,  and  so 
the  Holy  Ghost  doth  call  them — '  The   promise 
made  imto  the  fathers,  God  hath  fulfilled  the  same 
unto  us  their  children.'  Ac.  xiii. 32, 33.     But  the  word 
'  promise  '  here  doth  in  special  intend  that  which 
God  made  to  David  himself — 'Men  and  brethren,' 
said  Peter,   '  let  me  freely  speak  unto  you  of  the 
patriarch  David,  that  he  is  both  dead  and  buried, 
and  his  sepulchre  is  with  us  unto  this  day.     There- 
fore being  a  prophet,  and  knowing  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  his 
loins,  according  to  the  flesh,  he  would  raise  up 
Christ  to  sit  on  his  throne ;  he  seeing  this  before, 
spake  of  the  resiu-rection  of  Christ,'  kc.  Ac.ii.  29,  so. 
Quest.  FouHli.  What  was  it  for  Jesus  to  be  raised 
thus  up  of  God  to  Israel? 

Here  we  have  two  thmgs  to  consider  of — 1.  Who 
Israel  is.  2.  What  it  was  for  Jesus  to  be  raised 
up  mito  them. 

1.  Who  Israel  is.  By  'Israel'  sometimes  Ave 
should  understand  the  whole  stock  of  Jacob,  the 
natural  children  of  bis  flesh ;  for  that  name  they 
have  of  him,  for  he  obtained  it  Avhen  he  wrestled 
with  the  angel,  and  prevailed,  and  it  remained  with 
his  seed  in  their  generations.  Ge.  xx.xii.  By  '  Israel ' 
we  are  to  understand  all  those  that  God  hath  pro- 
mised to  Christ—'  The  children  of  the  promise  are 
counted  for  the  seed,'  the  elect  Jews  and  Gentiles. 
These  are  called  '  the  Israel  of  God,'  and  the  seed 
of  Abraham,  Avhom  Jesus  in  special  regarded  in 
his  undertaking  the  work  of  man's  redemption. 

lio.  ix.  8.  Ga.  vi.  IC.  He.  ii.  l-t— IG. 

2.  What  it  was  for  Jesus  to  be  raised  up  unto 
them.  This  word  '  raised  up  '  is  diversely  taken 
in  the  Scripture.  (1.)  It  is  taken  for  '  sending ; ' 
as  when  he  saith  he  raised  them  up  judges, 
saviours,  and  prophets,  he  means  he  sent  them 
such,  and  thus  he  raised  up  Jesus— that  is,  '  he 
sent  him.'  Ju.  ii.  le,  is;  lii.  9, 15.  Am.  ii.  11.  '  I  have  not 
spoken  of  myself;  but  the  Father  which  sent  me, 
he  gave  me  a  commandment.'  Jn.xii.40.  (2.)  To  be 
raised  up,  intimatcth  one  invested  with  power  and 
authority.  Thus  he  raised  up  David  to  be  the 
kuig  of  Israel,  he  anointed  him  and  invested  him 
with  k.ngly  power.  1  Sa.  xvi.  13.  ao.  xiii.  23.  And  thus 
was  Jesus  Christ  raised  up.  Hence  he  is  called 
•the  hom  of  salvation'— 'He  hath  raised  up  an 
horn  of  salvation  for  us  in  the  house  of  his  servant 
David.  Lu.i.60.  (3.)  To  be  raised  up,  intimatcth 
quickening  and  strengthening,  to  oppose  and  over- 
come all  opposition.  Thus  was  Jesus  raised  up 
.rom  under  sin,  death,  the  rage  of  the  world,  and 
hell,  that  day  that  God  raised  him  out  of  the 
grave. 


Thus,  therefore,  was  Jesus  raised  up  to  Israel— 

that  is,  he  Avas  sent,  authorized,  and  strengthened 
to,  and  in  the  work  of,  their  salvation,  to  the 
completing  of  it. 

The  words  thus  opened  do  lay  before  us  these 
two  observations — FIRST.  That  in  all  ages  God 
gave  his  people  a  promise,  and  so  ground  for  a 
believing  remembrance,  that  he  would  one  day  send 
them  a  Saviour.  SECOND.  That  when  Jesus  Avas 
come  into  thoAvorld,  then  was  that  promise  of  God 
fulfilled. 

[OBSERVATION  FIRST.] 

To  begin  with  the  first,  that  ix  all  ages  God 

GAVE  HIS  PEOPLE  A  PEOMISE,  AND  SO  GROUND  FOPv  A 
DELTEVING  REMEMBRANCE,  THAT  HE  WOULD  ONE  DAY 
SEND  THEM  A  SaVIOUR. 

This  Zacharias  testifies  when  he  was  filled  with 
the  Holy  Ghost ;  for,  speaking  of  the]\Iessiah  or  the 
Saviour,  he  saith  that  God  spake  of  him  by  the 
mouth  of  all  the  prophets  which  have  been  since  the 
Avorld  began ;  to  which  I  will  add  that  of  Peter, 
'  Yea,  and  all  the  prophets  from  Samuel,  and  those 
that  folloAV  after,  as  many  as  have  spoken,  have 
likewise  foretold  of  these  days.'  lu.  LC9, 70.  Ac.  iii. 24. 
From  these  texts  it  is  evident  that  in  cverv 
generation  or  age  of  the  Avorld  God  did  give  his 
people  a  promise,  and  so  ground  for  a  believinsr 
remembrance,  that  he  Avould  one  day  send  them  a 
Saviour ;  for  indeed  the  promise  is  not  only  a  ground 
for  a  remembrance,  but  for  a  believing  remembrance. 
What  God  saith  is  sufficient  ground  for  faith,  be- 
cause he  is  truth,  and  cannot  lie  or  repent.  But 
that  is  not  all ;  his  heart  was  engaged,  yea,  all  his 
heart,  in  the  promise  which  he  spoke  of  sending 
us  a  Saviour. 

From  this  observation  I  shall  make  inquiry  into 
these  three  things — First.   What  it  is   to  be  a 
Saviour.     Second.  How  it  appears  that  God  in 
all  ages  gave  his  people  a  promise  that  he  would 
one  day  send  them  a  Saviour.     Third.  That  this 
was  ground  for  a  believing  remembrance  that  a 
Saviour  should  one  day  come. 
First.  Wmt  it  is  to  he  a  Saviour. 
First.  This  word  '  Saviour  '  is  easy  to  be  under- 
stood, it  being  all  one  with  Deliverer,  Redeemer, 
(Sic.     'A  Saviour,  Jesiis,'  both  words  are  of  the 
same  signification,  and  are  doubled,  perhaps  to 
teach  us  that  the  person  mentioned  in  the  text  is 
not  called  *  Jesus  '  only  to  distinguish  him  from 
other  men — for  names  are  given  to  distinguish — 
but  also  and  especially  to  specify  his  office ;  his 
name  is  Saviour,  because  it  was  to  be  his  work, 
his  office,  his  business  in  the  world.     His  name 
shall  be  called  Jesus,  '  for  he  shall  save  his  people 
from  their  sins. '  Mat.  i.  21. 

Second.  This  Avord  '  Saviour  '  is  a  Avord  so  largo 
that  it  hath  place  in  all  the  undertakings  of  Christ: 


LIGHT  roE,  the:\i  that  sit  ix  darkness 


395 


for  whatever  he  doth  in  his  mediation  he  doth  as 
a,  Saviour.  He  interposeth  hetvrecn  God  and  man 
r.s  a  Saviour ;  he  engageth  against  sin,  the  devil, 
death,  and  hell,  as  a  Saviour,  and  triumphed  over 
tliem  hj  himself  as  a  Saviour. 

Third.  The  word  '  Saviour,'  as  I  said,  is  all  one 
vrith  Redeemer,  Deliverer,  Reconciler,  Peace-maker, 
or  the  like ;  for  though  there  he  variation  in  the 
terms,  yet  Saviour  is  the  intendment  of  them  all. 
By  redeeming  he  becomes  a  Saviour,  by  delivering 
he  becomes  a  Saviour,  by  reconciling  he  becomes 
a  Saviour,  and  by  making  peace  he  becometh  a 
Saviour.  But  I  pass  this  now,  intending  to  speak 
more  to  the  same  question  afterwards. 

Second.  How  it  appears  that  God  in  all  ages 
rjave  his  peojule  a  promise  that  he  woidd  one  day 
send  them  a  Saviour. 

It  appears  evidently ;  for  so  soon  as  man  had 
sinned,  God  came  to  him  with  a  heart  full  of  pro- 
mise, and  continued  to  renew,  and  renew,  till  the 
tiiuc  of  the  promised  Messiah  to  be  revealed  was 
come. 

[First.^  He  promised  him  miJcr  the  name  of 
'the  seed  of  the  woman,'  after  our  first  father  had 
sinned — '  I  will  also  put  enmity  between  thee  and 
the  woman,  and  between  thy  seed  and  her  seed. 
He  shall  bruise  thy  head,  and  thou  shalt  bruise 
his  heel.'  *  Ge.  iii.  15.  This  the  apostle  hath  his  eye 
upon  when  he  saith,  '  When  the  fulness  of  the  time 
was  come,  God  sent  forth  his  Son,  made  of  a 
vroman,  made  under  the  law,  to  redeem  them  that 
vrere  under  the  law. '  Ga.  iv.  4, 5. 

Second.  God  renewed  this  promise  to  Abraham, 
and  there  tells  him  Christ  should  be  his  seed,,say- 
ing,  '  In  thy  seed  shall  all  families  of  the  earth 
he  blessed.'  Ge.  sii.  3.  'Now,'  saith  Paul,  'to 
Abraham  and  his  seed  were  the  promises  made. 
He  saith  not,  And  to  seeds,  as  of  many  ;  but  as  of 
one,  And  to  thy  seed,  which  is  Christ.'  Ga.  Hi.  lo. 

Third.  He  Avas  promised  in  the  time  of  Moses 
under  the  name  of  a  '  prophet ' — '  I  will  raise 
them  up,'  saith  God  to  him,  *a  prophet  from 
among  their  brethren  like  unto  thee.'  De.  xviii.  is. 
This  Peter  expounds  of  Christ,  '  For  Moses  truly 
said  unto  the  fathers,  A  prophet  shall  the  Lord 
your  God  raise  up  unto  you  of  your  brethren,  like 
unto  me ;  him  shall  ye  hear  in  all  things  whatso- 
ever he  shall  say  unto  you.'  Ac. iii.  22. 

Fourth.  He  promised  him  to  David  under  the 
title  of  a  '  son, '  saying,  '  I  will  be  his  Father,  and 
IiO  shall  be  my  Son.'  2Sa. vU.  14.  For  this  the 
apostle  expounded  of  the  Saviour,  saying,  '  Thou 


*  In  this  quotation,  Bunyaa  has  followed  the  Genevan  or 
Puritan  version.  It  was  a  lavourite  version  with  our  pilgrim 
iorefathcrs,  and  is  in  many  te.xts  more  faithful  than  our  auihor- 
ized  translation ;  but,  in  this  passage,  our  present  version  is 
more  literal.  The  same  Hebrew  woi'd,  to  '  break'  or  '  bruise/ 
is  used  as  to  Satai;'s  head  and  the  Savioui-'s  heel. — Ed. 


art  my  Son,  this  day  have  I  begotten  thee ;'  and 
again,  '  I  will  be  to  him  a  Father,  and  he  shall  be 
to  me  a  Son.'  He. i. 5. 

Fifth.  He  was  promised  in  the  days  of  Uzziah, 
Jotham,  Ahaz,  and  Ilezckiah,  kings  of  Judah — 

1.  By  the  name  of  a  'branch' — 'In  that  day 
shall  the  branch  of  the  Lord  Ixj  beautiful  and 
glorious. '   Is.  iv.  2. 

2.  Under  the  name  of  the  *  son  of  a  virgin  ' — 
'  Therefore  the  Lord  himself  shall  give  you  a  sign ; 
Behold,  a  virgin  shall  conceive,  and  bear  a  son, 
and  shall  call  his  name  Immanuel.'  This  Matthew 
expounds  of  Christ,  is.  vii.  14.  Mat.  i.  23. 

3.  He  was  promised  under  the  name  of  a  '  i-ou  ' 
— '  There  shall  come  forth  a  rod  out  of  the  stem 
of  Jesse,  and  a  branch  shall  grow  out  of  his  roots, 
and  the  Spirit  of  the  Lord  shall  rest  upon  him.' 
This  answereth  the  text,  David  was  the  son  of 
Jesse,  and  Christ  the  Son  of  David.  Is.  ii.  l,  2. 

4.  He  is  promised  under  the  title  of  a  '  king' — 
'  Behold,  a  king  shall  reign  in  righteousness,  -  and 
a  man  shall  be  as  an  hiding-place  from  the  wind, 
and  a  covert  from  the  tempest ;  as  rivers  of  water 
in  a  dry  place,  as  the  shadow  of  a  great  z'ock  in  a 
weary  land. '  is.  xx-xii.  l,  2. 

5.  He  was  promised  under  the  name  of  an  '  elect 
servant ' — '  Behold  my  sei'vant,  whom  I  uphold ; 
mine  elect,  in  whom  my  soul  delighteth ;  I  have 
put  my  Spirit  upon  him:  he  shall  bring  forth 
judgment  to  the  Gentiles.  He  shall  not  cry,  nor 
lift  up,  nor  cause  his  voice  to  be  heard  in  the 
street.  A  bruised  reed  shall  he  not  break,  and 
the  smoking  flax  shall  he  not  quench.'   is.  xUL  1—3. 

Mat.  xii.  17—20. 

6.  He  was  promised  to  Jeremiah  under  the  name 
of  '  the  Lord  our  Righteousness  ' — '  Behold,  the 
days  come,  saith  the  Lord,  that  I  will  raise  unto 
David  a  righteous  Branch,  and  a  King  shall  reign 
and  prosper ;  and  shall  execute  judgment  -  in  the 
earth.  In  his  days  Judah  shall  be  saved,  and 
Israel  shall  dwell  safely;  and  this  is  his  name 
whereby  he  shall  be  called.  The  Lord  ocu  Righ- 
teousness.' Je.  xxiii.  5,  6. 

7.  He  was  promised  by  the  prophet  Ezekiel 
under  the  name  of  '  David,  a  shepherd  ' — '  And  I 
will  set  up  one  shepherd  over  them,  and  ho  shall 
feed  them,  even  my  servant  David ;  he  shall  feed 
them,  and  he  shall  be  their  shepherd.  And  I  the 
Lord  will  be  their  God,  and  my  servant  David  a 
prhico  among  thera ;  I  the  Lord  have  spoken  it.^ 

Eze.  xxxiv.  23.    Ju.  x.  1—3. 

8.  He  was  promised  by  the  prophet  Daniel 
under  the  name  of  '  Messiah,  or  Christ,  the  most 
holy  ' — '  And  after  threescore  and  two  weeks  shall 
the   Messiah   be   cut   off,   but   not   for   himself.' 

Da.  ix.  26. 

9.  He  was  promised  by  the  prophet  Micah 
imder  the  name  of  the  '  rider  in  Israel ' — '  ^\\i 


396 


LIGHT  FOR  TIIEM  THAT   SIT   IN   DAEICNESS. 


tlioii,  Ecthlclicra-Ephratah,  thoitgh  tliou  be  little 
anion"-  the  thousands  of  Judah,  yet  out  of  thee 
shall  he  come  -  that  is  to  be  ruler  in  Israel.'  Mi. v. 2. 

Mat.  ii.  c. 

10.  He  was  promised  to  Ilaggai  as  'the  desire 
of  all  nations  ' — '  I  Avill  shake  all  nations,  and  the 
desire  of  all  nations  shall  come,  and  I  will  fill  this 
house  with  glor}',  saith  the  Lord  of  hosts. '  Hag.  ii.  7. 

11.  He  was  promised  by  Zechariah  under  the 
name  of  '  servant  and  branch  ' — '  For,  behold,  I 
will  bring  forth  my  servant  the  Branch.'  And 
again, '  Bcliold  the  man  whose  name  is  the  Branch; 
and  he  shall  grow  up  out  of  his  place,  and  he  shall 
build  the  temple  of  the  Lord ;  and  he  shall  bear 

the  glory. '    Zec.  iii.  8;  vi.  12, 13. 

12.  He  was  promised  by  Malachi  under  the 
name  of  '  the  Lord,  and  the  messenger  of  the 
covenant ' — '  Behold,  I  will  send  my  messenger, 
and  he  shall  prepare  the  way  before  me :  and  the 
Lord,  whom  ye  seek,  shall  suddenly  come  to  his 
temple,  even  the  messenger  of  the  covenant,  whom 
ye  delight  in:   behold,  he  shall  come,  saith  the 

Lord  of  hosts.'    Mai.  iii.  1. 

Lulced,  the  Scriptures  of  the  Old  Testament  are 
filled  with  promises  of  the  Messias  to  come,  pro- 
phetical promises,  typical  promises ;  for  all  the 
types  and  shadows  of  the  Saviour  are  virtually  so 
many  promises. 

Sixth.  Having  therefore  touched  upon  the  pro- 
phetical, I  will  briefly  touch  the  typical  promises 
also;  for  as  God  spake  at  sundry  times  to  the 
fathers,  so  also  in  diverse  manners,  prophetically, 
providentially,  typically,  and  all  of  the  Messias. 
He.  i.  1.  The  types  of  the  Saviour  were  various — 
1 .  Sometimes  he  was  typed  out  by  men ;  2.  Some- 
times by  beasts ;  3.  Sometimes  by  insensible 
creatures. 

1.  ffe  teas  tyioccl  forth  sometimes  by  men.  Adam 
was  his  type  in  many  things,  especially  as  he  Avas 
the  head  and  father  of  the  first  world.  He  was 
'the  figure  of  him  that  was  to  come.'  iio.  v.  u. 
Moses  was  his  type  as  Mediator,  and  as  builder  of 
the  tabernacle.  He.  iii.  2, 3.  Aaron  was  his  type  as 
he  was  high-priest,  and  so  was  Mclchisedec  before 
him.  He.  Y.  4,5;  vii.  1, 21.  Samson  was  his  type  in 
the  effects  of  his  death ;  for  as  Samson  gave  his 
life  for  the  deliverance  of  Israel  from  the  Philis- 
tines, Christ  gave  his  life  to  delivei  us  from  sin 
and  devils.  Joshua  was  his  type  in  giving  the 
land  of  Canaan  to  Israel,  as  Jesus  will  give  the 
kingdom  of  heaven  to  the  elect.  Hc.iv.s.  David 
was  his  type  in  many  things,  especially  in  his 
subduing  of  Israel's  enemies,  and  feeding  them 
[Israel] :  lience  he  is  sometimes  called  David  their 
king,  and  David  their  .sheplicrd.  Kzc.  xxxiv.  23, 21. 
Solomon  was  ins  type  in  his  building  the  temple, 
and  in  Jiis  peaceable  kingdom.  Hence  it  is  said, 
'lie   shall   build   the  temple  of  the  Lord;'   and 


again,  ♦  Of  his  government  and  peace  there  shall 
be  no  end.' 

2.  Beasts  were  his  types.     To  instance  some — • 
(1.)  The  paschal  lamb  was  his  type.  Ex.  xii.      lu 

its  spotlessness  ;  Christ  was  '  a  lamb  without 
blemish  and  without  spot. '  1 1'c.  i.  I8, 19.  In  its 
being  roasted  it  was  a  figure  of  the  cursed  death 
of  Christ ;  for  to  be  roasted  bespake  one  accursed. 
Je.  xxix.  22;  Ga.  iii.  13.  In  that  it  was  to  be  eaten — 
*  Whoso  eateth  my  flesh  and  drinketh  my  blood,' 
saith  Christ,  '  hath  eternal  life.'  Jn.  vi.  51.  In  that 
its  blood  was  to  be  sprinkled  upon  the  doors  of 
their  houses,  for  the  destroying  angel  to  look  on  ; 
the  blood  of  Christ  is  sprinkled  upon  the  elect  for 
the  justice  of  God  to  look  on.  He.  ix.  iPe.  i.  2.  By 
eating  the  paschal  lamb,  the  people  went  out  of 
Egypt ;  by  feeding  upon  Christ  by  faith  we  come 
from  under  the  Egyptian  darkness,  tyrauuy  of 
Satan,  he. 

(2.)  The  red  cow  was  his  t^rpe.*  Nu.  xLx.  2,  S:c.  In 
that  she  was  to  be  without  blemish.  In  that  she 
was  to  be  slaiu  without  the  camp — 'Jesus  also, 
that  he  might  sanctify  the  people  with  his  own 
blood,  suftered  without  the  gate.'  He. xiii.  12.  In 
that  her  flesh  was  to  be  burnt ;  a  type  of  the 
grievous  death  of  Christ.  Her  ashes  Avere  to  be 
carried  into  a  clean  place  without  the  camp ;  a 
type  of  the  clean  sepulchre  Avhere  tlie  body  of 
Jesus  was  laid.  Ju.  xix.  3S— 41. 

There  Avere  also  divers  other  sacrifices,  as  bulls, 
goats,  and  birds,  Avhich  Avere  types  of  him,  Avhich 
I  here  omit. 

3.  Insensible  creatures  were  his  types.     As, 
(I».)  The  manna  in  the  wilderness.  Ex.  xri.     And 

that  as  it  came  doAvn  from  heaven,  for  so  did 
Christ — 'I  came  down  from  heaven,'  saith  he ;  and 
again,  '  I  am  the  living  bread  Avhich  came  down 
from  heaven.'  Jn.  vi.  51.  The  manna  Avas  to  be 
eaten ;  so  is  Christ  by  faith — '  If  any  man  eat  of 
this  bread,  he  shall  live  for  ever ;  and  the  bread 
that  I  Avill  give  is  my  flesh,  Avhich  I  Avill  give  for 
the  life  of  the  world. '  Jn.  vi.  51.  The  manna  was 
to  be  gathered  daily;  so  is  Christ  to  be  daily 
eaten.  The  manna  Avas  all  the  bread  that  Israel 
had  in  the  Avilderness  ;  Christ  is  all  the  bread  that 
belicA^ers  haA^e  in  this  life  for  their  souls.  The 
manna  came  not  by  Moses'  laAv,  neither  comes 
Christ  by  our  merits — '  Moses  gave  you  not  that 
bread  from  heaven,  but  my  Father  giveth  you  the 
true  bread  from  heaven.'  Jn.  vi.  33. 

(2.)  Again;  the  rock  that  gave  tliem  out  Avater 
for  their  thirst  Avas  a  type  of  him.  Nu.  x.-;.  They 
'  did  all  drink  the  same  spiritual  drink,  for  they 
drank  of  that  spiritual  Rock  that  followed  them ; 
and  that  Hock  was  Christ.'  1  Co.  x.  4.  This  rock  Avas 
his  type  in  four  things — 


*  Genevan  or  Pui-itaa  version. — Ed. 


LIGHT   FOR   THEM  THAT   SIT   IN   DARKNESS. 


897 


(a.)  It  gave  drink  to  the  people  in  tlie  wilderness 
T;\'hen  they  were  come  out  of  Egypt ;  Christ  gives 
drink  to  them  that  forsake  the  world  for  him.  (&.) 
The  rock  yielded  water  hy  heing  smitten  by  I\Ioses' 
rod;  Christ  givcth  drink,  even  his  blood,  by  being 
stricken  by  Moses' law.  Nu.  xx.  ii.  is.  liii.  (c.)  The 
water  out  of  this  rock  was  given  to  the  thirsty — 
'  I  will  give  imto  him  that  is  athirst,'  saith  Christ, 
'  of  the  fountain  of  the  water  of  life  freely.'  Re.  xxi.  g. 
(d.)  The  Avater  of  the  rock  in  the  wildernes.s  ran 
after  the  people;  they  drank  of  that  rock  that  fol- 
lowed them — '  He  opened  the  rock,  and  the  waters 
gushed  out,  they  ran  in  the  dry  places  like  a  river. ' 
Ts.  ex.  41.  Christ  also  is  said  by  that  type  to  follow 
us — '  They  drank  of  that  spiritual  Rock  that  fol- 
lowed them;  and  that  Rock  was  Christ.'  i  Co.  x.  4. 

(3.)  Again,  the  mount  Moriah  was  his  type. 
That  mount  stood  in  Jerusalem;  Christ  also  stands 
in  his  church.  ■  Upon  that  rock  was  built  the  temple, 
2Ch.  iii.i — 'And  upon  this  rock,'  said  Christ,  'I 
will  build  my  church,  and  the  gates  of  hell  shall 
not  prevail  against  it.'  Mat.  x\i.  is. 

Other  things  might  be  urged,  but  these  being 
virtually  of  the  force  of  the  promises,  and  also  as  a 
key  to  open  them,  therefore  I  thought  good  to 
place  them  here  with  the  promises ;  because,  as 
they  are  standing  with  them,  so  they  are  Avrittcn 
to  beget  faith  in  the  same  Lord  Jesus  Christ. 

Third.  I  come  now  to  the  third  thing — to  wit, 
Tliat  these  promises  were  ground  for  a  believing 
remembrance  that  a  Saviour  should  one  day  come. 

There  is  a  rcaiembering,  and  a  believing  remem- 
bering, or  such  a  remembering  that  begetteth  and 
juaintaineth  faith  in  the  heart.  Jacob  had  a  be- 
lieving remembrance  when  he  said,  '  I  have  waited 
for  thy  salvation,  0  Lord.'  Ge. xUx.  18.  And  so  had 
David  when  he  cried,  *  0  that  the  salvation  of  Israel 
v;ere  come  out  of  Zion.'  Ps.  liii.  6.  These,  with 
Simeon  and  Anna,  had  not  a  remembrance  only, 
but  a  believing  remembrance  that  God  would  send 
them  a  Saviour.  They  had  the  promise  not  in  the 
book  only,  but  in  their  hearts ;  this  gospel  was 
mixed  in  them  with  faith;  therefore  they  witli  their 
fellows  remembered  and  believed,  or  made  the  pro- 
mise the  ground  of  their  believing  that  God  would 
one  day  send  them  a  Saviour. 

Let  me  make  some 

Use  of  this  Doctrine. 

Hero  we  may  see  how  much  the  heart  of  God 
was  set  upon  the  salvation  of  sinners — he  studied 
it,  contrived  it,  set  his  heart  on  it,  and  promised, 
and  promised,  and  promised  to  complete  it,  by 
sending  one  day  his  Son  for  a  Saviour.  2  Sa.  xiv.  u. 
Ep.  i.  3.  Tit.  i.  2.  No  marvel,  therefore,  if  when  he 
treateth  of  the  nevf  covenant,  in  which  the  Lord 
Jesus  is  wrapped,  and  presented  in  a  word  of  pro- 
mise to   the    world,  that   he    saith,  I  will  do  it 


*  assuredly  with  my  whole  heart,  and  with  my  whole 

soul.'   Je.  .\x.\ii.  41. 

Now  this  is  of  singular  comfort  to  sensible  sin- 
ners ;  yea,  what  greater  ground  of  consolation  to 
such  than  to  hear  that  the  God  against  whom  they 
have  sinned  should  himself  take  care  to  provide 
them  a  Saviour.  There  are  some  poor  sinners  in  the 
world  that  have  given  such  way  to  discouragement, 
from  the  sense  of  the  greatness  of  their  sins,  that 
they  dare  not  think  upon  God,  nor  the  sins  which 
they  have  committed ;  but  the  reason  is,  because 
they  are  ignorant  that  God's  heart  was  wrapt  up 
in  this  good  work  of  providing  and  sending  a 
Saviour.  Let  such  hearken  now  to  the  call  of  God 
— '  Retui'Q  unto  me,  for  I  have  redeemed  thee.* 
Is.  xHv.  22.  Ho !  turn  again,  hearken ;  the  heart  of 
God  is  much  set  upon  mercy ;  from  the  beginning 
of  the  world  he  resolved  and  promised,  aye,  and 
swarc  we  should  have  a  Saviour. 

[OBSERVATION  SECOND.] 

I  now  proceed  to  tlie  second  observation — That 
WHEN  Jesus  was  come  into  the  world,  then  was 

THE     PROMISE    OF    GOD    FULFILLED — namely,    THAT 
HE  WOULD  ONE  DAY  SEND  US  A  SaVIOUR. 

Take  three  texts  for  the  confirmation  of  this 
point — 1 .  '  This  is  of  a  truth  that  prophet  that 
should  come  into  the  world. '  Jn.  vi.  14.  These  words 
were  spoken  of  them  tliat  were  present  at  that 
miracle  of  Jesus,  when  he  fed  five  thousand  with 
five  barley  loaves,  which  a  lad  had  about  him  in 
the  company ;  for  these  men,  when  they  had  seen 
the  marvel,  being  amazed  at  it,  made  confession 
of  him  to  be  the  Saviour.  2.  '  Lord,  I  believe  that 
thou  art  the  Christ,  the  Son  of  God,  v.diich  should 
come  into  the  world.'  Jn.  xi.  27.  3.  'This  is  a 
faithful  saying,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners.' 

1  Ti.  i.  15. 

For  the  explaining  of  this  observation  I  will 
briefly  handle  three  questions — First.  IIow  this 
Jesus  is  to  be  distinguished  from  others  of  that 
name.  Second.  What  it  was  for  this  Jesus  to 
come  into  the  world.  Third.  What  it  was  for 
him  to  come  to  be  a  Saviour. 

[now    THIS    JESUS    is    TO    BE    DISTINGUISHED     FRO.M 
OTHERS.] 

Quest.  First.  For  the  first,  the  Jesus  m  the  text 
is  distinguished  from  all  others  of  that  name. 

First.  By  tlie  manner  of  his  birth  ;  he  was  born 
of  a  virgin,  a  virgin  espoused  to  a  man  whose  namo 
was  Joseph ;  but  he  '  knew  her  not  till  she  had 
brought  forth  her  first-born  son,  and  he  called  hiz 
name  Jesus.'  Mat.  i.  23. 

Second,  lie  is  distinguished  from  others  of  (liat 


SOS 


LIGHT  rOil  THE3I   THAT   SIT  IN   DAPvKNESS. 


name  by  tlic  place  of  his  Lirth — to  wit,  Betlilcliem, 
the  city  of  David ;  tliere  he  Biust  be  born,  there 

he  was  bora.     Jn.  vii.  43.   Mat.  ii.  4—6. 

Tliird.  He  is  distinguished  by  his  lineage — he 
came  '  of  the  house  and  lineage  of  David.'  lu.  ii.4— c. 

Fourth.  lie  is  distinguished  by  the  time  of  his 
birfh — to  wit,  the  time  of  the  prophets  prefixed. 

Ci.  iv.  4. 

Fifth.  But  his  common  distinction  is  Jesus  of 
!N'azareth ;  by  this  name  he  is  distinguished  one 
and  twenty  times  in  the  New  Testament — 1.  His 
enemies  called  him  'Jesus  of  Nazareth,'  Mat.  xxvi. 
71.  Mar.  xiv.  67.  Jn.  xviii.  5.  2.  His  disciplcs  called  him 
*  Jesus  of  Nazareth.'  Mat.  x.\i.  n.  Lu.  .xxiv.  lo.  Jn.  i.  45.  Ac. 
ii.  23.  o.  The  angels  called  him  *  Jesus  of  Nazareth. ' 
Mar.  xvi.  6.  4.  And  he  calleth  himself  *  Jesus  of 
Nazareth.'  Ac. ,xxii. 8.  5.  Yea,  and  he  goeth  also 
by  the  name  of  *  Jesus  of  Nazareth'  among  the 

devils.    Mar.  i.  24.  Lu.  iv.  34. 

He  was  called  '  Jesus  of  Nazareth'  because  he 
dwelt  there  with  his  mother  Mar^'  and  her  husband. 
Nazareth  Avas  his  city,  Avhere  he  had  been  brought 
up,  whither  for  shelter  Joseph  carried  him  when  he 
came  out  of  Egypt  with  him;  in  Nazareth  was  his 
common  abode  until  the  time  that  John  was  cast 
into  prison ;  wherefore  he  might  well  say,  '  I  am 

Jesus  of  Nazareth.'  Lu.  iv.  1G.  Mat.  ii.  23;  iv.  13,  13.      Yea, 

though  he  was  now  in  heaven,  for  heaven  shall  not 
make  us  forget  what  countrymen  we  were  when  we 
lived  in  the  world.  Jesus,  you  see  here,  though 
glorified  in  heaven,  yet  forgets  not  what  country- 
man he  was  when  he  dwelt  in  the  world,  '  I  am 
Jesus  of  Nazareth,'  saith  he;  I  am  the  Jesus  that 
thou  pcrsecutest;  and  that  thou  mayest  know  I  am 
he,  I  tell  thee  I  dwelt  once  in  the  city  of  Nazareth 
in  Galilee;  Joseph  and  my  mother  Mary  brought 
me  up  there,  and  there  I  dwelt  with  them  many 
years.  ♦  I  am  Jesus  of  Nazareth,  whom  thou  pcr- 
secutest.' Ac.  xxii.  8. 

[what  it  TTAS  FOK  JESUS  TO  COMS  INTO  TILE  WORLD.] 

Quest.  Second.  VHiat  it  v:as  for  Jesus  to  come 
into  the  world. 

^  Answ.  Not  his  coming  in,  or  by  his  Spirit  in 
his  people ;  for  so  he  was  never  out  of  the  world. 
Neither  is  it  his  appearance  in  his  ordinances. 
Nor_  that  coming  of  his  by  which  he  dcstroyeth 
Antichrist.  Nor  his  appearing  in  his  dreadful 
providences  or  judgments.  But  by  the  coming  of 
Jesus,  according  to  the  text,  we  are  to  understand 
iJuxt,  or  such  a  coming,  whereby  he  was  manifest 
to  be  God-man  in  one  person;  God  in  our  flesh 
without  us,  or  distinct  in  his  own  person  by  him- 
self; such  a  coming  by  which  he  was  manifested  to 
be  in  all  points  like  as  men  arc,  siu  only  excepted  ; 
such  a  coming  wherein,  or  by  which,  the  Sou  of 
God  became  also  the  Son  of  man. 


{First.']  For  the  further  clearing  of  this,  yon 
find  it  expressly  said,  he  was  *  born  into  the  world;' 
Mary,  'of  whom  was  born  Jesus.'  Now,  when 
Jesus  was  born,  it  is  said,  '  Where  is  he  that  is 
born  Iving  of  the  Jews?'  Herod  'demanded  of 
them  where  Christ  should  be  born.'    Mat. i.  16;  ii.  1, 3, 

4.  Lu.  i.  35;  ii.  11. 

Now,  that  this  was  fulfilled  according  to  the  very 
word  of  the  text,  without  any  juggle,  evasion,  or 
cunningly-devised  fable,  consider — 

1.  He  is  called  the  first-born  of  this  woman; 
the  male  child  that  opened  her  Avomb.  Lu.  ii.  7,.  23. 

2.  He  was  not  born  till  nourished  in  her  womb 
the  full  time,  according  to  the  time  of  life:  'And  so 
it  Avas,  that  while  they  were  there  [at  Bethlehem], 
the  days  were  accomplished  that  she  should  be 
delivered.  And  she  brought  forth  her  first-born 
son,  and  wrapped  him  in  swaddling-clothes,  and 
laid  him  in  a  manger.'  Lu.  ii.  6, 7. 

3.  She  also  continued  in  her  separation  at  tho 
birth  of  Jesus,  as  other  women  at  the  birth  of 
their  children,  until  '  the  days  of  her  purification 
according  to  the  law  of  Moses  v/ere  accomplished.' 

Lu.  ii.  23. 

4.  Himself  also,  as  other  Hebrew  children,  was 
brought  to  Jerusalem  to  present  him  unto  the  Lord 
— '  As  it  is  written  in  the  law  of  the  Lord,  Every 
male  that  openeth  the  womb  shall  be  called  holy  to 

the  Lord.'    Lu.  ii.  23,  24. 

5.  Thus  Jesus  also,  as  other  Hebrew  children, 
when  the  set  day  was  come,  was  circumcised — 'And 
when  eight  days  Avere  accomplished  for  the  circum- 
cising of  the  child,  his  name  was  called  Jesus, 
Avhich  was  so  named  of  tho  angel  before  he  Avas 
conceived  in  the  Avomb. '  Lu.  ii.  21. 

G.  After  this  he  is  often  called  the  young  child, 
the  child  Jesus;  and  further,  it  is  said  of  him,  that 
he  grcAv,  that  he  increased  in  wisdom  and  stature. 

Mat.  ii.  20,  21.  Lu.  ii.  40,  52. 

Behold  Avith  what  diligence,  even  to  a  circum- 
stance, the  Holy  Ghost  sets  forth  the  birth  of  the 
Lord  Jesus,  and  all  to  convince  the  incredulous 
world  of  the  true  manner  of  the  coming  of  the 
Saviour  into  the  world, 

Second.  The  reality  of  the  manhood  of  this  Lord 
Jesus  is  yet  further  manifest,  and  that,  1.  By  those 
natural  infirmities  that  attend  human  flesh;  2.  By 
the  names  the  prophets  gave  him  in  the  days  of 
the  Old  Testament  and  the  Ncav. 

1.  By  those  natural  infirmities  that  attend  hu- 
man flesh.  As,  at  his  birth  he  could  not  go  but 
as  carried  by  his  parents.  He  was  sensible  of 
hunger.  Lu.  iv.  2.  He  was  sensible  of  thirst.  Jn.  xLx.  28. 
He  Avas  sensible  of  Avearhiess.  Jn.  iv.  6.  He  Avas 
nourished  by  sleep.  Mar.  iv.  38.  He  Avas  subject  to 
grief.  Mar.  iii.  5.  He  Avas  subject  to  anger.  Mar.  iii.  5. 
He  Avas  subject  to  weep.  Jn.  xi.35.  Lu.  xii.4i.  He  had 
joy  as  a  man,  and  rejoiced.  Mat.  xi.  23.  Lu.  x.  21.   These 


LIGHT   FOR  TIIE^r   THAT   SIT   IN   DARKNESS. 


399 


tilings,  I  say,  Jesus  -was  sulv'cct  to  as  a  man,  as 
the  son  of  the  Virgin. 

2.  The  reality  of  his  manhood  is  yet  made  mani- 
fest by  the  names  the  prophets  gave  him,  both  in 
the  Old  Testament  and  in  the  New.     As, 

(1.)  He  is  called  the  'seed  ' — the  seed  of  the 
woman,  the  seed  of  Abraham,  the  seed  of  David, 
by  which  is  meant  he  was  to  come  of  their  chil- 
dren. Ge.  iii.  15;  xii.  and  xxij.  Ga.  iii.  16, 17.  Ro.  i.  3. 

(2.)  Therefore  it  is  added  (where  mention  is 
made  of  the  fathers),  'of  whom  as  concerning  tlie 
flesh  Christ  came.^  lie  was  made  of  the  seed  of 
David  according  to  the  flesh ;  and  hence  again  he 
callcth  himself  the  offspring  of  David  ;  therefore,  I 
say,  he  is  said  to  he  of  their  flesh,  their  loins,  and 
is  called  their  Son.  Eo.  i.  3;  ix.  5.  Ac.  ii.  30.  Re.  xxii.  ic. 

(3.)  He  therefore  is  frequently  called  *  a  man, 
and  the  Son  of  man ' — '  Then  shall  you  see  the 
Son  of  man  coming  in  the  clouds  of  heaven,'  'When 
the  Son  of  man  shall  come  in  liis  glory,  and  all 
the  holy  angels  with  him.'  'This  man,  because 
he  continueth  ever,  hath  an  unchangeable  priest- 
hood.' '  Wherefore,  it  is  necessary  that  this  man 
have  somewhat  also  to  ofi'cr.'  Mat.  xxt.sI;  xxvi.  C4-.  He. 

viL  24;  viii.  S;  x.  1:2. 

(4.)  What  shall  I  say?  He  himself  gave  un- 
deniable demonstration  of  all  this  when  he  said  he 
'ims  dead;'  when  he  called  to  Thomas  to  put  his 
finger  to,  and  behold  his  hands,  to  reach  to  him 
his  hand  and  thrust  it  into  his  side,  and  bid  him 
he  should  not  be  faithless,  hut  believing.  At  an- 
other time,  when  he  stood  in  the  midst  of  the 
eleven,  as  they  were  troubled  with  the  thoughts 
of  unbelief,  he  said,  *  Behold  my  hands  and  my 
feet,  that  it  is  I  myself;  handle  me,  and  see,  for 
a  spirit  hath  not  flesh  and  bones,  as  ye  see  me 

have. '    Ju.  .XX.  27.   L\\.  xxiv.  39. 

Thus  have  I  showed  you  what  it  v/as  for  Jesus 
to  come  into  the  world — namely,  to  be  born  of  a 
woman,  to  take  flesh,  and  to  become  God-man  in 
one  person.  I  come  now  to  the  third  question  ;  but 
before  I  spealc  particularly  to  that,  I  will  produce 
further  testimony  that  we  find  upon  record  con- 
cerning the  truth  of  all  this. 

rarticular  testimonies  tJiat  this  coming  cf  Jesus  is 
his  coming  to  save  us. 

[Tlie  Testimony  of  Simeon.] — Simeon  the  Just 
gives  testimony  of  him :  '  And  the  Holy  Ghost  was 
upon  him.  And  it  was  revealed  unto  him  by  the 
Holy  Ghost  that  he  should  not  see  death,  before 
h.e  had  seen  the  Loi'd's  Christ.  And  he  came  by 
the  Spirit  into  the  temple ;  and  when  the  parents 
brought  in  the  child  Jesus,  to  do  for  him  after  tlic 
custom  of  the  law,  then  took  he  him  up  in  his 
arms,  and  blessed  God,  and  said.  Lord,  now  lettest 
thou  thy  servant  depart  in  peace,  -  fcr  mine  eyes 
have  seen  thy  salvation.'  Lu.  ii.  25— S3. 


T/ie  Testimony  of  Anna. — Anna,  a  prophetess, 
one  '  of  a  great  age,  -  which  departed  not  from  the 
temple,  but  served  God  with  fasting  and  prayers 
night  and  day.  And  she,  coming  in  at  that  instant, 
gave  thanks  likev.-ise  unto  the  Lord,  and  spake  of 
him  to  all  tliem  that  looked  for  redemption  in 
Jerusalem. '  Lu.  ii.  36—38. 

The  Testimony  of  John  Baptist. — John  Baptist, 
as  he  fulfilled  his  ministry,  he  cried  concerning 
this  Jesus,  'Behold  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world.  -  And  he,'  saith  John, 
'  that  sent  me  to  baptize  with  water,  the  same  said 
unto  me,  Upon  whom  thou  shalt  see  the  Spirit 
descending,  and  remaining'  or  abiding,  •  the  same 
is  he  which  baptizeth  with  the  Holy  Ghost.  And 
I  saw,  and  bare  record  that  this  is  the  Son  of 

God.'    Jn.  i.  29-,34. 

Tlie  Testimony  of  the  Star  and,  }Vise  Men. — The 
star  that  appeared  at  his  birth  in  the  cast,  and 
that  coasted  through  the  heavens  till  it  came  over 
the  place  where  the  young  child  Jesus  Avas,  that 
star  gave  testimony  that  he  was  the  Saviour,  This 
star  alarmed  many,  especially  the  wise  men  of  the 
east,  who  were  brought  by  it  from  afar  to  worship 
him :  'And  lo,  the  star  Avliich  they  saw  in  the  east, 
went  before  them  till  it  came  aud  stood  over  where 
the  young  child  was.  When  they  saw  the  star, 
they  rejoiced  with  exceeding  great  joy.  And  when 
they  were  come  into  the  house,  they  saw  the  young 
child,  with  ]\Iary  his  mother,  and  fell  down  and 
worshipped  him  ;  and  when  they  had  opened  their 
treasures,  they  presented  unto  him  gifts,  gold,  and 
frankincense,  and  myrrh.'  Mat.  ii.  9— 11. 

Tlie  Testimony  of  the  Angels. — 1.  To  ^Mary  her- 
self— '  And  in  the  sixth  mouth  the  angel  Gabriel 
was  sent  from  God  unto  a  city  of  Galilee,  named 
Nazareth,  to  a  virgin  espoused  to  a  man  whose 
name  was  Joseph,  -  and  the  virgin's  name  was 
Mary.  And  the  angel  came  in  unto  her,  and  said, 
Hail,  thou  that  art  highly  favoured.  -  And  the  angel 
said  unto  her,  Fear  not,  Mary ;  for  thou  hast  found 
favour  with  God.  And,  behold,  thou  shalt  conceive 
ia  thy  womb,  and  bring  forth  a  son,  and  shalt  call 
his  name  Jesus.  He  shall  be  great,  and  shall  bo 
called  the  Son  of  the  Highest ;  and  the  Lord  God 
shall  give  unto  him  the  throne  of  his  father  David, 
and  he  shall  reign  over  the  house  of  Jacob  for  ever; 
and  of  his  kingdom  there  shall  be  no  end.'  In. i. 
26—33.  2.  The  angels'  testimony  to  the  shepherds, 
as  they  were  feeding  their  flocks  in  the  fields  by 
night — '  And,  lo,  the  angel  of  the  Lord  came  upon 
them,  and  the  glory  of  the  Lord  shone  round  about 
them  ;  and  they  were  sore  afraid.  And  tlie  angel 
said  unto  them,  Fear  not:  for,  behold,  I  bring  you 
good  tidings  of  great  joy,  which  shall  bo  to  all 
people.  For  unto  you  is  born  this  day  in  the  city 
of  David  a  Saviour,  which  is  Christ  the  Lord.' 
Lu.  ii.  0-11.     3.  How  the  angels  solemnized  hi.3  birth 


400 


LIGHT  rOR  THEM   THAT   SIT  IN  DARKNESS. 


among  themselves  —  'Ami  siuldculy  tliero  was 
witli  The  angel  a  multitude  of  the  heavenly  host 
praising  God,  and  saying,  Glory  to  God  in  the 
liighcst,  and  on  earth  peace,  goodwill  towards 
men.'  vcr.  13, it. 

Tlie  Testimony  of  God  the  Fcdiier. — 1.  Wlien  he 
was  haptizcd — '  And  Jesus,  when  he  was  haptized, 
went  up  straightAvay  out  of  the  water ;  and,  lo,  the 
heavens  were  opened  unto  him,  and  he  saw  the 
Spirit  of  God  descending  like  a  dove,  and  lighting 
upon  him :  and,  lo,  a  voice  from  heaven,  saying, 
This  is  my  heloved  Son,  in  whom  I  am  well 
pleased.'  Mat.  in.  ic,  u.  2.  The  Father's  testimony 
of  him  at  his  transfiguration — •  And  he  took 
Peter  and  John  and  James,  and  \.'ent  up  into 
a  mountain  to  pray.  And  as  he  prayed,  the 
fashion  of  his  countenance  Avas  altered,  and  his 
raiment  v:as  white  and  glistering.'  And  there 
appeared  Moses  and  Elias  talking  with  him, 
and  a  cloud  from  heaven  overshadowed  them  ; 
at  which  the  three  disciples  hegan  to  be  afraid. 
Then  '  there  came  a  voice  out  of  the  cloud,  saying. 
This  is  my  beloved  Son,  hear  him.'  Lu. ix. 28— 35. 
This  is  that  testimony  of  God  which  Peter  speaks 
of,  saying,  '  We  have  not  followed  cunningly  de- 
vised fables,  ivhen  we  made  known  unto  you  the 
power  and  coming  of  our  Lord  Jesus  Christ,  but 
were  eye-witnesses  of  liis  majesty.  For  he  received 
from  God  the  Father  honour  and  glory,  when 
there  came  such  a  voice  to  him  from  the  excellent 
glorj',  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased.  And  this  voice  Avhich  came  from  heaven 
Avc  heard,  when  we  were  with  him  in  the  holy 
mount.'  2Pe.  i.  le— IS.  3.  God  gave  testimony  of 
him  by  signs  and  wonders — '  Believest  thou  not 
that  1  am  in  the  Father,  and  the  Father  in  me  ? 
The  words  that  I  speak  unto  you  I  speak  not  of 
myself :  but  the  Father,  that  dwelleth  in  me,  he 
doeth  the  works.'  'God  also  bearing  them  wit- 
ness,' that  preached  salvation  by  Jesus,  'both 
with  signs  and  wonders,  and  with  divers  miracles 
and  gifts  of  the  Holy  Ghost,  according  to  liis  own 

will.'    Jn.xiv.  10.   He.  ii. -1. 

Conceminrj  Jesus,  how  he  put  hlmseljvpon  the  test 
among  his  adversaries. 

The  Lord  Jesus  also  putteth  himself  upon  the 
test  among  his  adversaries  divers  ways. 

First.  He  urgcth  the  time  of  the  appearing  of 
the  Mcssias  to  be  come—'  The  time  is  fulfilled, 
and  the  kingdom  of  God  is  at  hand:  repent  ye, 
and  believe  the  gospel.'  Mar.  i.  15. 

For  this  he  had  a  threefold  proof— 1.  The 
lieathens  had  invaded  and  taken  the  land,  accord- 
ing to  that  of  Daniel  (Lv.  25, 2C).  2.  The  sceptre  was 
departed  from  Judah,  according  to  that  of  Jacob, 
cc. .xli.v.  10.  To  which  also  suited  that  prophecy: 
*  Before  the  child  shall  know  to  refuse  the  evil,  and 


choose  the  good,  the  land  that  thou  abhorrest  shall 
be  forsaken  of  both  her  kings.'  Is. vii. ic.  3.  The 
Roman  emperor  had  not  only  subdued  the  nation, 
and  put  down  the  kingly  race  of  the  Jews,  but  had 
set  up  and  established  his  own  power  over  them. 
In  the  fifteenth  year  of  the  reign  of  Tiberius  Ccesar, 
Pontius  Pilate  was  governor  of  Judea ;  Ilerod  was 
tctrarch  of  Galilee  ;  Philip,  tctrarch  of  Iturea ;  and 
Lysanias,  tctrarch  of  Abilene ;  all  heathens,  and 
of  Tiberius's  making. 

Besides,  the  kingly  race  of  Judah  was  at  this 
time  become  so  low  by  reason  of  the  Roman 
oppression,  that  the  chief  of  them  were  put  to  get 
their  living  by  their  own  hands ;  even  Joseph,  the 
supposed  father  of  Jesus,  was  then  become  a  car- 
penter. Poor  man !  when  Jesus  was  born,  he  was 
fain  to  thrust  into  a  stable,  for  there  was  in  the 
inn  no  room  for  such  guests  as  they.  The  offer- 
ing also  which  was  brought  unto  God  at  the  time 
when  Jesus  was  presented  unto  the  Lord,  was  two 
turtle-doves,  or  two  young  pigeons — a  sacrifice 
allowed  only  for  them  that  were  poor,  and  could 
provide  no  bigger — '  And  if  she  be  not  able  to 
bring  a  lamb,  then  she  shall  bring  two  turtles,  or 
two  young  pigeons,  the  one  for  the  burnt-oflering, 
and  the  other  for  a  sin-ofi'ering. '  Le.  xii.  s.  Besides, 
Jesus  himself  saith,  'Foxes  have  holes,  and  birds 
of  the  air  have  nests ;  but  the  Son  of  man  hatli 
not  where  to  lay  his  head.' 

Now,  I  say,  all  these  things  were  so  apparent 
to  the  Jews,  that  they  could  not  object ;  they  felt 
the  Romans  were  come,  they  knew  the  sceptre  was 
gone,  they  smarted  under  the  Roman  tyranny,  and 
knew  the  kingly  race  of  Judea  was  overthrown. 
How,  then,  could  they  object  that  the  time  was 
not  come  for  Christ  to  be  born? 

Further,  the  people  were  generally  convinced 
that  the  time  Avas  come,  and  therefore,  saith  the 
text,  they  were  in  expectation.  '  And  as  the  people 
were  in  expectation,  and  all  men  mused  in  their 
hearts  of  John,  whether  he  Avere  the  Christ  or  not.' 
Lu.  iii.  15.  The  unbiassed  people,  observing  the  face 
of  things,  could  do  no  other  but  look  for  the 
Messias.  And  hence  it  is  that  the  Lord  Jesus 
gives  the  Pharisees,  those  mortal  enemies  of  his, 
such  sore  rebukes,  saying,  '  0  ye  hypocrites,  ye 
can  discern  the  face  of  the  sky,  but  can  ye  not 
discern  the  signs  of  the  times  ?  '  The  kingdom  is 
lost,  the  heathens  are  come,  and  the  sceptre  is 
departed  from  Judah.  '  Ye  hypocrites,  ye  can  dis- 
cern the  face  of  the  sky,  and  of  the  earth,  but  ho^y 
is  it  that  ye  do  not  discern  this  time?'  Mat. xvLS. 

Lu.  xii.  56. 

Second.  lie  yet  again  puts  himself  upon  the  test 
by  the  miracles  which  he  Avrought  before  them — 
'  Believe  me,  that  I  am  in  the  Father,  and  the 
Father  in  me,  or  else  believe  me  for  the  very  works' 
sake.'  Jn.  xiv.  11.     •  For  the  works  which  the  Father 


LIGHT  rOR  THEM   TILVT   SIT  IN   DARKNESS. 


401 


hath  given  me  to  finish,  the  same  works  that  I  do, 
hear  -witness  of  me,  that  the  Father  hath  sent  me.' 

Ju.  V.  36. 

This  proof  they  couhl  not  witlistand,  hut  granted 
that  he  did  many  miracles,  while  they  did  nothing-. 
*  Then  gathered  the  cliief  priests  and  the  Pharisees 
a  council,  and  said,  What  do  we  ?  for  this  man 
doeth  many  miracles.  If  we  let  him  thus  alone, 
f»il  071671  will  believe  on  him,  and  the  Romans  shall 
come,  and  take  away  both  our  place  and  nation.' 

Jn.  xi.  47,  48. 

Yea,  so  did  Jesus  confoimd  them,  that  by  their 
own  records  and  laws,  by  which  they  were  to  prove 
persons  clean  or  unclean,  they,  in  reading  their 
lectures,  did  justify  him,  and  overthrow  themselves. 

For  instance,  it  was  written  in  their  law,  '  If  he 
that  hath  an  issue  spit  upon  him  that  is  clean,' 
that  spittle  should  make  him  unclean.  Le.  .w.  8.  Now 
Jesus,  whom  they  counted  most  unclean,  because 
he  said  he  was  the  Son  of  God,  as  they  thought, 
speaking  blasphemy,  he  spits  upon  people,  and 
makes  them  whole.  He  spat,  and  made  clay  Avith 
the  spittle,  and  with  that  clay  made  a  blind  man 
see.  Jn.  i.\-.  6.  Also  he  spat  on  the  eyes  of  another, 
and  made  him  see.  Mar.  viii.  23—25.  Again,  he  spat, 
and  with  his  spittle  touched  the  tongue  of  one  that 
was  dumb,  and  made  him  speak  immediately.  Mar. 
vii.  33—35.  Thus  he  proved  himself  clear  of  their 
accusations,  and  maintained  before  them  that  by 
their  law  he  was  guiltless,  and  the  Son  of  God; 
for  the  miracles  Avhich  he  Avrought  vv'cre  to  prove 
him  so  to  be. 

Again,  in  their  law  it  was  written  that  whoso 
toucheth  the  altar  of  incense  should  be  holy.  E.x. 
i.vix.  37.  A  woman  with  a  bloody  issue  touched  him, 
and  is  whole  of  her  plague,  star.  v.  2s.  Yea,  they 
brought  to  him  many  diseased  persons,  '  and  be- 
sought him  that  they  might  only  touch  the  hem 
of  his  garment ;  and  as  many  as  touched  were 
made  perfectly  whole.'  Mat. xiv. 3G. 

Thus  was  he  justified  before  them  out  of  their 
own  lav^,  and  had  his  glory  manifest  before  their 
faces,  to  their  everlasting  confusion  and  contempt. 

Indeed,  the  Jews  did  make  one  objection  against 
Jesus  Christ  that  seemed  to  them  to  have  weight 
in  it,  and  that  was,  because  he  first  began  to  appear 
and  manifest  his  glory  in  Cana  of  Galilee.  At  this, 
I  say,  they  stumbled.  It  was  their  sore  temptation; 
for  still,  as  some  affirmed  him  to  be  the  Christ, 
others  as  fast  objected,  '  Shall  Christ  come  out  of 
Galilee  ?'  *  Art  thou  also  of  Galilee  ?  Search  and 
look;  for  out  of  Galilee  ariseth  no  prophet.'  Jn. 

ill,  11;  vii.  40— 42,  52. 

But  this  their  stumble  might  arise  either  from 
tlie  cruelty  of  Herod,  or  from  their  own  not  observ- 
ing and  keeping  in  mind  the  alarm  that  God  gave 
them  at  his  birth. 

1.  It  might  arise  or  be  occasioned  through  the 

VOL.  J, 


cruelty  of  Herod;  for  Jesus  was  born  in  Bethlehem, 
the  city  where  David  dwelt.  But  when  Herod  sent 
out  to  kill  him,  and  for  his  sake  killed  all  the 
young  children  in  Bethlehem,  then  was  Joseph 
warned  by  an  angel  of  God  to  take  the  young 
child  and  his  mother,  and  fly  into  Egypt,  and  so 
he  did,  and  was  there  till  the  death  of  Herod.  Mat. 
ii.  1, 13,  iG.  After  this,  the  angel  comes  to  them  in 
Egypt,  and  bids  them  take  the  young  child,  and 
return  into  the  land  of  Israel ;  wherefore  they  arose 
and  went.  But  hearing  that  Herod's  son,  that 
tyrant,  ruled  in  the  room  of  his  father,  they  were 
afraid  to  go  to  Bethlehem,  but  turned  aside  into 
the  parts  of  Galilee,  where  they  remained  till  tho 
time  of  his  showing  to  Israel.  Mat.  ii.  19—23. 

2.  This  stumble  of  theirs  might  arise  from  their 
not  observing  and  keeping  in  mind  the  alarm  that 
God  gave  them  of  his  birth.  (1.)  God  began  to 
give  them  the  alarm  at  the  birth  of  John  the  Bap- 
tist, where  was  asserted  that  he  was  to  go  before 
the  face  of  the  Lord  Jesus,  and  to  prepare  his 
ways.  *  And  fear  came  on  all  that  dwelt  round 
about  them,  and  all  these  sayings  Avere  noised 
abroad  throughout  all  the  hill  country  of  Judea.* 
Lu.  i.  65.  (2.)  Again,  what  a  continuation  of  this 
alarm  wns  there  also  at  the  birth  of  Jesus,  which 
was  about  three  months  after  John  Baptist  was 
born  ?  Now  come  the  angels  from  heaven.  Now 
comes  a  strange  star  over  the  country  to  lead  the 
men  of  the  east  to  the  stable  where  Jesus  was 
horn;  now  Avas  Herod,  the  priests,  the  scribes,  and 
also  the  city  of  Jerusalem,  awakened  and  sore 
troubled ;  for  it  Avas  noised  by  the  Avise  men  that 
Christ  the  King  and  SaA-iour  aams  born.  Besides 
the  shepherds,  Simeon  and  Anna  gave  notice  of 
him  to  the  people.  They  should,  therefore,  have 
retained  the  memory  of  these  things,  and  have 
followed  God  in  all  his  dark  providences,  until  his 
Sun  of  Righteousness  should  arise  among  them 
with  healing  under  his  Avings. 

3.  I  may  add  another  cause  of  their  stumble — 
they  did  not  understand  the  prophecies  that  went 
before  of  him.  (1.)  He  Avas  to  come  to  them  out 
of  Egypt — •  Out  of  Egypt  have  I  called  my  Son.' 
Mat.ii.  15.  iio.  xi.  1.  (2.)  He  turned  aside  into  Cana 
of  Galilee,  and  dwelt  in  the  city  of  Nazareth, 
'  that  it  might  be  fulfilled  Avhich  Avas  spoken  by 
the  prophets.  He  shall  be  called  a  Nazarenc.'  Mat. 
ii.  23.  (3.)  That  saying  also  Avas  to  be  fulfilled, 
'  The  land  of  Zabulon,  and  the  land  of  Ncphthalim, 
by  the  Avay  of  the  sea,  beyond  Jordan,  Galilee  of 
the  Gentiles  ;  the  people  Avhich  sat  in  darkness  saw 
great  light,  and  to  them  which  sat  in  the  regloa 
and  shadow  of  death  light  is  sprung  up.'  Mat.  i>-.  15.  ic. 

Is.  k.  2;  xlii.  7. 

At  these  things,  then,  they  stumbled,  and  it  was 
a   great  judgment  of  God  upon  them.     Besides, 
there  seemed  to  be  a  contradiction  in  the  propheciea 
3  £. 


402 


LIGHT  rOR  TilEM   THAT   SIT   IN  DARKNESS. 


of  tlio  S(-iIptiire  concerning  his  coming.  lie  -was 
to  be  bora  in  Bethlehem,  and  3'et  to  come  out  of 
Eirypt.  How  slioukl  be  be  the  Christ,  and  yet 
conic  out  of  Galilee,  out  of  which  ariseth  no  pro- 
phet?    Thus  they  stumbled. 

Hence  note,  that  though  the  prophecies  and  pro- 
mises be  full  and  plain  as  these  were,  that  he 
sliould  be  born  iu  Bethlehem,  yet  men's  sins  may 
cause  them  to  be  fulfilled  in  such  obscurity,  that 
instead  of  having  benefit  thereby,  they  may  stumble 
and  split  their  souls  thereat.  Take  heed  then; 
hunt  not  Christ  from  plain  promises  with  Herod, 
hunt  him  not  from  Bethlehem,  lest  he  appear  to 
your  amazement  and  destruction  from  Egypt,  or 
in  the  land  of  Zabulon !  But  this  mucli  to  the 
second  question ;  to  wit.  What  it  was  for  Jesus  to 
come  into  the  world. 

I  come  now  to  the  third  question. 

[what  it  was  for  JESUS  TO  COME  TO  BE  A  SAVIOUR.  ] 

Quest.  Third.  What  it  was  for  him  to  come  to 
be  a  Saviour. 

For  the  further  handling  of  this  question  I  must 
eliow — First.  Vv'hat  it  is  to  be  a  Saviour.  SecoiKl. 
What  it  is  to  come  to  be  a  Saviour.  Third.  What 
it  is  for  Jesus  to  come  to  be  a  Saviour.  To  these 
three  briefly — 

First.  What  it  is  to  be  a  Saviour.  1 .  A  saviour 
supposetb  some  in  misery,  and  himself  one  that  is 
to  deliver  them.  2.  A  saviour  is  either  such  an 
one  ministerially  or  meritoriously. 

]\Iinisterially  is,  when  one  person  cngagetli  or 
is  engaged  by  virtue  of  respect  or  command  from 
superiors,  to  go  and  obtain,  by  conquest  or  the 
king's  redemption,  the  captives,  or  persons  grieved 
by  the  tyranny  of  an  enemy.  And  thus  Avere 
Moses  and  Joshua,  and  the  judges  and  kings  of 
Israel,  saviours — '  Thou  deliveredst  them  into  the 
hands  of  their  enemies,  who  vexed  them :  and  in 
the  time  of  their  trouble,  when  they  cried  unto 
thee,  thou  hcardest  tJiem  from  heaven ;  and  accord' 
iug  to  thy  manifold  mercies  thou  gavest  them 
saviours,  who  saved  them  out  of  the  hand  of  their 
enemies.'  Nc.ix.27.  Thus  wa.s  Jesus  Christ  a  Saviour; 
he  was  engaged  by  virtue  of  respect  and  command 
from  God  to  obtain,  by  conquest  and  redemption, 
the  captives  or  persons  grieved.  God  sent  his  Son 
to  be  '  the  Saviour  of  the  world.'  Jn.  iv.  43. 

Meritoriously  is,  when  the  person  engaging  shall, 
nt  his  own  proper  cost  and  charge,  give  a  sufficient 
vi'Jue  or  price  for  those  he  rcdeemeth.  Thus  those 
luider  the  law  were  redeemed  by  the  money  called 
the  rcdemption-mouey — '  And  Moses  gave  the 
money  of  those  that  were  redeemed  unto  Aaron 
and  to  his  sons.'  Ku.  iii.  4G— 51.  And  thus  was  Jesus 
Christ  a  Saviour,  lie  paid  full  price  to  Divine 
justice  for  sinners,  even  hia  own  precious  blood — 


*  Forasmuch  as  ye  know  that  ye  wore  not  redcenied 
with  corruptible  things,  as  silver  and  gold,  from 
3^our  vain  conversation,  received  by  tradition  from 
your  fathers,  but  with  the  precious  blood  of  Christ.' 
1  Pc.  i.  18, 19. 

And  forasmuch  as,  in  man's  redemption,  the 
undertaker  must  have  respect,  not  only  to  the  pay- 
ing of  a  price,  but  also  to  the  getting  of  a  victory  ; 
for  there  is  not  only  justice  to  satisfy,  but  death, 
devil,  bell,  and  the  grave,  to  conquer ;  therefore 
hath  lie  also  by  himself  gotten  the  victory  over 
these.  He  hath  abolished  death.  2  Ti.  i.  10.  He  hath 
destroyed  the  devil.  lie.  ii.  14, 15.  He  bath  been  the 
destruction  of  the  grave.  Ho.  xiii.  14.  He  hatb  gotten 
the  keys  of  hell.  Re.  i.  I8.  And  this,  I  say,  he  did 
by  himself,  at  his  own  proper  cost  and  charge, 
when  he  triumphed  over  them  upon  his  cross.  Coi. 

ii.  14, 15. 

Second.   Wliat  it  is  to  cOiiE  to  he  a  Saviour. 

1.  To  come  to  be  one,  supposetb  one  ordained 
and  fore-prepared  for  that  work — '  Then  said  he, 
Lo,  I  come,  a  body  hast  thou  pre^iared  me.'  He.  x. 

2.  To  come  to  be  a  Saviour  supposetb  one  com- 
missionated  or  authorized  to  that  work  — '  The 
Spirit  of  the  Lord  is  xipon  me,  because  he  hatli 
anointed  me,'  authorized  me,  '  to  preach  the  gospel 
to  the  poor ;  he  bath,  sent  me  to  heal  the  broken- 
hearted, to  preacb  deliverance  to  the  captives,  and 
recovering  of  sight  to  the  blind,  to  set  at  liberty 
them  that  are  bruised. '  Lu.  iv.  is.  And  upon  this 
account  it  is  that  be  is  so  often  called  Christ,  or 
the  Anointed  One ;  the  anointed  Jesus,  or  Jesus 
the  Anointed  Saviour.  '  Thou  art  the  Christ,  the 
Son  of  God,  which  should  come  into  the  world.' 
'  This  Jesus  whom  I  preacb  unto  you  is  Christ. ' 
He  'testified  to  the  Jews  tliat  Jesus  wOjS  Christ,' 
'  and  confounded  the  Jews  which  dwelt  at  Damas- 
cus, proving'  by  the  Scriptures  'that  this  is  very 

Christ,'    Jn,  .xi.  27.    Ac.  ix.  22;  xvii.  3;   xviii.  5 ;    the  very 

anointed  of  God,  or  he  Avhom  God  authorized  and 
qualified  to  be  the  Saviour  of  the  world. 

3.  To  come  to  be  a  Saviour  supposetb  a  resolu- 
tion to  do  that  work  before  he  goeth  back — '  I  will 
ransom  them  from  the  power  of  the  grave ;  I  will 
redeem  them  from  death:  0  death,  I  will  be  thy 
plagues ;  0  grave,  I  will  be  thy  destruction ;  re- 
pentance shall  be  hid  from  mine  eyes. '  iio.  xiii.  14. 

And  as  he  resolved,  so  he  hath  done.  He  hath 
purged  our  sins.  He.  i.  3.  By  one  ottering  he  hath 
perfected  for  ever  them  that  are  sanctified.  He.  x.  14. 
He  hath  obtained  eternal  redemption  for  them. 

He.  i.v.  12.  2  Ti.  i.  10.  He.  ix.  26.   Col.  ii.  15.  He.  vi.  18—20, 

Third.  I  come  now  to  the  third  question — What 
it  is  for  Jesus  to  come  to  he  a  Saviour. 

1.  It  is  the  greatest  discovery  of  man's  misery 
and  inability  to  save  himself  therefrom  that  ever 
was  made  in  the  world.  Must  the  Son  of  God 
himself  come  down  from  heaven?  or  can  there  bo 


LIGHT   FOR  THEM  THAT   SIT  IX  DAKKNESS. 


403 


no  salvation?  Cannot  one  sinner  save  another? 
Cannot  man  "by  any  means  redeem  his  brother,  nor 
give  to  God  a  ransom  for  liini?  Cannot  an  angel 
do  it?  Cannot  all  the  angels  do  it?  No;  Christ 
must  come  and  die  to  do  it, 

2.  It  is  the  greatest  discoveiy  of  the  love  of 
God  that  ever  the  world  had,  for  God  so  to  love 
the  world  as  to  send  his  Son !  •  For  God  so  to 
commend  his  love  to  the  world  as  to  send  it  to 
them  in  the  blood  of  his  Son!     Amazing  love! 

Jn.  iii.  IG.  T,n.  v.  8 

3.  It  is  the  greatest  discovery  of  the  condescen- 
sion of  Christ  that  ever  the  world  had,  that  he 
should  not  come  '  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  manj'.' 
Mat.  XX.  28.  That  he  should  be  manifest  for  this 
purpose,  '  tl'.at  he  might  destroy  the  works  of  the 
devil,'  iJii. iii. 8.  That  ho  should  come  that  we 
*  might  have  life,  and  that  v/e  might  have  it  more 
abundantly,'  Jn.  x.  lo.  That  the  Son  of  God  should 
'  come  to  seek  and  to  save  that  which  was  lost.' 
In.  xix.  10.  That  he  should  not  come  '  to  judge  the 
world,  but  to  save  the  world.'  Jn.  xii.  47.  That 
'  Christ  Jesus  should  come  into  the  world  to  save 
sinners,  of  whom  I  am  the  chiefc '  1  Ti.  i.  15.  That  he 
should  '  love  us,  and  wash  us  from  our  sins  in  his 
own  blood.'  Re. i.  5.  What  amazing  condescension 
and  humility  is  this!   PM. ii.  c— 9. 

now  JESUS  CHRIST  ADDRESSED  HIM- 
SELF TO  THE  WORK  OF  OUR  RE- 
DEMPTION. 

I  come,  then,  in  the  next  place,  to  shor/  you 
hoio  Jesus  Christ  addressed  himself  to  the  work 
of  man's  redemption. 

The  Scripture  saith,  'he  became  poor,'  that  he 
made  himself  of  no  reputation,  and  took  upon  him 
the  form  of  a  servant,  that  he  humbled  himself 
unto  death,  even  the  death  of  the  cross.  But 
particularl\%  First.  He  took  upon  him  our  flesh. 
Second.  He  Avas  made  under  the  law.  Third. 
He  took  upon  him  our  sins.  Fourth.  Ho  bore 
the  curse  due  to  our  sins. 

[he  took  tjpo:^  iiim  our  flesh.] 

First.  He  tooh  upon  him  our  flesh.  1  showed 
you  before  that  he  came  in  our  flesh,  and  now  I 
must  show  you  the  reason  of  it — namely,  because 
that  was  the  way  to  address  himself  to  the  work 
of  our  redemption. 

Wherefore,  when  the  apostle  treated  of  the  in- 
carnation of  Christ,  he  added  withal  the  reason — 
to  wit,  that  he  might  be  capable  to  work  out  the 
redemption  of  men. 

There  are  three  things  to  be  considered  in  this 
fliht  head.     First.  That  he  took  our  flesh  for  this 


reason — that  he  might  be  a  Saviour.  Second.  How 
he  took  flesh,  that  he  might  be  our  Saviour. 
Third.  That  it  v/as  necessary  that  he  should  take 
our  flesh,  if  indeed  he  will  be  our  Savioin-. 

[Tie  tooh  our  flesh,  that  he  inight  be  a  Saviour.] 

[First.  ]  For  the  first.  That  he  tooh  our  flesh  for 
this  reason — that  he  might  he  a  Saviour :  '  For  what 
the  law  could  not  do,  in  that  it  was  weak  through 
the  flesh,  God,  sending  his  own  Son  in  the  likeness 
of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 

flesh.'   Ro.  viii.  3. 

The  sum  of  the  words  is,  Forasmuch  as  the  law 
could  do  us  no  good,  by  reason  of  the  inability  that 
is  in  our  flesh  to  do  it — for  the  law  can  do  iis  no 
good  until  it  be  fulfilled — and  because  God  had  a 
desire  that  good  should  come  to  us,  therefore  did 
he  send  his  Son  in  our  likeness,  clothed  with  flesh, 
to  destroy,  by  his  doing  the  law,  the  tendency  of 
the  sin  that  dwells  in  our  flesh.  He  therefore  took 
our  flesh,  that  our  sin,  with  its  effects,  might  by 
him  be  condemned  and  overcome. 

The  reason,  therefore,  Avhy  he  took  flesh  is, 
because  he  would  be  our  Saviour — '  Forasmuch, 
then,  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the 
same ;  that  through  death  he  might  destroy  him 
that  had  the  power  of  death,  that  is,  the  devil; 
and  deliver  them  who  through  fear  of  death  were 
all  their  lifetime  subject  to  bondage. '  He.  ii.  11, 15. 

In  these  vrords  it  is  asserted  that  he  took  our 
flesli  for  certain  reasons. 

1.  Because  the  children,  the  heirs  of  heaven, 
are  partakers  of  flesh  and  blood — '  Forasmuch, 
then,  as  the  children  are  partakers  of  flesli  and 
blood,  he  also  himself  took  part  of  the  same.'  Had 
the  children,  the  heirs,  been  Avithout  flesh,  he  him- 
self had  not  taken  it  upon  him ;  had  the  children 
been  angels,  he  had  taken  upon  him  the  nature  of 
angels ;  but  because  the  children  were  partakers 
of  flesh,  therefore  leaving  angels,  or  refusing  to 
take  hold  of  angels,  he  took  flesh  and  blood,  the 
nature  of  the  children,  that  he  might  put  himself 
into  a  capacity  to  save  and  deliver  the  children ; 
therefore  it  follows,  that  '  through  death  he  might 
destroy  him  that  had  the  power  of  death,  that  is, 
the  devil.' 

2.  This,  therefore,  was  another  reason — that  he 
might  destroy  the  devil. 

The  devil  had  bent  himself  against  the  children; 
he  is  their  adversary,  and  goeth  forth  to  make  v.'ar 
with  them — '  Your  adversary,  the  devil. — x\nd  ho 
went  to  make  war  with  the  remnant  of  her  seed. 
1  Pe.  V.  8.  Ro.  .\ii.  17.  Now  the  children  could  not  de- 
stroy him,  because  he  had  already  cast  them  into 
sin,  defiled  their  nature,  and  laid  them  under  the 
wrath  of  God.  Therefore  Christ  puts  himself 
among  the  children,  and  into  the  nature  of  the 


iO'l 


LIGHT   FOR  THEM  THAT   SIT  IN  DARKNESS. 


children,  that  lio  might,  by  means  of  his  dying  in 
their  flesh,  destroy  tlie  devil— that  is,  take  away 
Fin,  liis  [the  devil's]  work,  that  he  might  destroy 
the  woiks  of  the  devil ;  for  sin  is  the  great  engine 
of  hell,  hy  which  he  overthroweth  all  that  perish. 
Now  tliis  did  Christ  destroy  by  taking  on  him  the 
siniilitiulo  of  sinful  flesh:  of  which  more  anon. 

3.  '  That  he  might  destroy  him  that  had  the 
power  of  death,  that  is,  the  devil,  and  deliver  them.' 
This  was  the  thing  in  chief  intended,  that  he  might 
deliver  the  children,  that  he  might  deliver  them 
from  death,  the  fruit  of  their  sin,  and  from  sin, 
the  sting  of  that  death — '  That  he  might  deliver 
tliem  who  through  fear  of  death  were  all  their 
lifetime  subject  to  bondage.' 

He  took  flesh,  therefore,  because  the  children 
had  it ;  he  took  it  that  he  might  die  for  the  chil- 
dren ;  he  took  it  that  he  might  deliver  the  children 
from  the  Avorks  of  the  devil — '  that  he  might  de- 
liver them.'  No  deliverance  had  come  to  the  chil- 
dren if  the  Son  of  God  had  not  taken  their  flesh 
and  blood ;  therefore  he  took  our  flesh,  that  he 
might  be  our  Saviour. 

Again,  in  a  Saviour  there  must  be  not  only  merit, 
but  compassion  and  sympathy,  because  the  children 
are  yet  to  live  by  faith,  are  not  yet  come  to  the 
inheritance — '  Wherefore  it  behoved  him  in  all 
things  to  be  made  like  unto  his  brethren,  that  he 
might  be  a  merciful  and  faithful  High-priest  in 
things  2^6rtaining  to  God,  to  make  reconciliation 
for  the  sins  of  the  people.'  He.  ii.  17,  is. 

Two  reasons  are  rendered  in  this  text  why  he 
must  take  flesh — namely,  that  he  might  be  their 
priest  to  oft'er  sacrifice,  to  wit,  his  body  and  blood 
for  them  ;  and  that  he  might  be  merciful  and 
faithful,  to  pity  and  preserve  them  unto  the  king- 
dom appointed  for  them. 

Mark  you,  therefore,  how  the  apostle,  when  he 
asserteth  that  the  Lord  Jesus  took  our  flesh,  urgeth 
the  reason  why  he  took  our  flesh — that  he  might 
destroy  the  devil  and  death,  that  he  might  deliver 
them.  It  bchoveth  him  to  be  made  like  unto  his 
brethren,  that  he  might  be  merciful  and  faithful, 
that  he  might  make  reconciliation  for  the  sins  of 
the  people.  The  reason,  therefore,  why  he  took 
our  flesh  is  declared — to  wit,  that  he  might  be  our 
Saviour.  And  hence  you  find  it  so  often  recorded. 
He  hath  'abolished  in  his  flesh  the  enmity.'  He 
hath  «  slain  the  enmity  '  by  his  flesh.  *  And  you 
that  were  sometimes  alienated  and  enemies  in  yoiir 
mind  1)y  wicked  works,  yet  now  hath  he  reconciled 
jn  the  body  of  his  flesh  through  death,  to  present 
you  Jioly  and  unblameable  -  in  his  sight.'   Ep.  ii.  is,  I6. 

CoL  i.  21,  22. 

How  he  took  Jksh. 

Second.  I  come  now  to  the  second  question — to 
Av;t.  IIovj  he  took  our  flesh.     This  must  be  incLuired 


into ;  for  his  taking  flesh  was  not  after  the  com- 
mon way ;  never  any  took  man's  flesh  upon  him 
as  he,  since  the  foundation  of  the  world. 

1.  He  took  not  our  flesh  like  Adam,  who  was 
formed  out  of  the  ground ;  '  Avho  was  made  of  the 
dust  of  the  ground.'  Ge.  ii.  7;  iii.  19.  2.  He  took  not 
our  flesh  as  we  do,  by  carnal  generation.  Joseph 
knew  not  his  wife,  neither  did  Mary  know  any 
man,  till  she  had  brought  forth  her  first-born  son. 
Mat.  i.  25.  Lu.  i.  34.  3.  He  toolc  flesh,  then,  by  the 
immediate  Avorking  and  overshadowing  of  the  Holy 
Ghost.  And  hence  it  is  said  expressly,  '  She  was 
found  with  child  of  the  Holy  Ghost.'  'Now  the 
birth  of  Jesus  Christ  was  on  this  wise :  When  as 
his  mother  Mary  was  espoused  to  Joseph,  before 
they  came  together,  she  was  found  with  child  of 
the  Holy  Ghost.'  Mat.  i.  is.  And  hence  again,  when 
Joseph  doubted  of  her  honesty,  for  he  perceived 
she  was  with  child,  and  knew  he  had  not  touched 
her,  the  angel  of  God  himself  comes  down  to  re- 
solve his  doubt,  and  said,  *  Joseph,  thou  son  of 
David,  fear  not  to  take  unto  thee  Mary  thy  wife, 
for  that  Avhich  is  conceived  in  her  is  of  the  Holy 

Ghost. '    Mat.  i.  20. 

But  again,  though  the  Holy  Ghost  Avas  that  by 
Avhich  the  child  Jesus  was  formed  in  the  womb,  so 
as  to  be  Avithout  carnal  generation,  yet  Avas  he  not 
formed  in  her  Avithout,  but  by,  her  conception — 
'  Behold,  thou  shalt  conceive  in  thy  Avomb,  and 
bring  forth  a  son,  and  shalt  call  his  name  Jesus.' 
Lu.  i.  31.  Wherefore  he  took  flesh  not  only  in,  but 
of,  the  Virgin.  Hence  he  is  called  her  son,  the 
seed  of  the  woman ;  and  hence  it  is  also  that  he  is 
called  the  seed  of  Abraham,  the  seed  of  David ; 
their  seed,  according  to  the  flesh.  Ge.  xii.;  xiii.  15;  xxii 

Lu.  i.  31;  ii.  7.  Ro.  i.  3;  ix.  5.  Ga.  iii.  16;  iv.  4. 

And  this,  the  Avork  he  undertook,  required. 
1.  It  required  that  he  should  take  our  flesh.  2. 
It  required  that  he  should  take  our  flesh  with- 
out sin,  Avhich  could  not  be  had  he  taken  it  by 
reason  of  a  carnal  generation ;  for  so  all  children 
are  conceived  in,  and  polluted  Avith,  sin.  Ps.  li.  And 
the  least  pollution,  either  of  flesh  or  spirit,  had 
utterly  disabled  him  for  the  work,  which  to  do,  he 
came  down  from  heaven.  Therefore, '  such  an  High- 
priest  became  us,  who  is  holy,  harmless,  undefiled, 
separate  from  sinners,  and  made  higher  than  the 
heavens. '  lie.  vii.  26. 

This  mystery  of  the  incarnation  of  the  Son  of 
God  Avas  thus  completed,  I  say,  that  he  might  be 
in  all  points  like  as  we  are,  yet  Avithout  sin ;  for 
sin  in  the  flesh  disableth  and  maketh  incapable 
to  do  the  commandment.  Therefore  was  he  thus 
made,  thus  made  of  a  Avoman ;  and  this  the  angel 
assigncth  as  the  reason  of  this  his  marvellous  in- 
carnation. 'The  Holy  Ghost,'  saith  he,  'shall 
come  upon  thee,  and  the  power  of  the  Highest  shall 
overshadow  thee ;  therefore  also  that  holy  thing 


LIGHT  FOR  THEM   THAT   SIT  IN   DAKKNESS. 


405 


tliat  shall  be  born  of  tliee  shall  be  called  the  Sou 

of  God.'    Lu.i.  35. 

The  overshadowhig  of  the  Holy  Ghost  and  the 
power  of  the  Highest — the  Father  and  the  Holy 
Ghost — brought  this  wonderful  thing  to  pass,  for 
Jesus  is  a  wonderful  one  in  his  conception  and 
birth.  This  mystery  is  that  next  to  the  mystery 
of  three  persons  in  one  God  ;  it  is  a  great  mystery. 
*  Great  is  the  mystery  of  godliness  :  God  was  mani- 
fest in  the  flesh,' 

The  conclusion  is,  that  Jesus  Christ  took  our 
flesh  that  he  might  be  our  Saviour ;  and  that  he 
might  be  our  Saviour  indeed,  he  thus  took  om*  flesh. 

That  it  was  necessary  that  he  should  take  our  Jlesh 
■i/  he  ivlll  be  our  Saviour. 

Tliird.  I  come  now  to  the  third  thing — namely, 
that  it  ivas  necessary  that  he  should  take  our  Jlesh  if 
he  will  he  our  Saviour. 

1.  And  that,  first,  from  the  nature  of  the  work; 
his  work  was  to  save,  to  save  man,  sinking  man, 
man  that  was  '  going  down  to  the  pit. '  Job  xxxiii.  34. 
Now,  he  that  Avill  save  him  that  is  sinking  must 
take  hold  on  him.  And  since  he  was  not  to  save 
a  man,  but  men,  therefore  it  was  necessary  that  he 
should  take  hold,  not  of  one  person,  but  of  the 
common  nature,  clothing  himself  with  part  of  the 
same.  He  took  not  hold  of  angels,  '  but  he  took 
on /«m  the  seed  of  Abraham.'  He. ii.  16.  For  that 
flesh  was  the  same  with  the  whole  lump  of  the 
children  to  whom  the  promise  was  made,  and  com- 
prehended in  it  the  body  of  them  that  shall  be 
saved,  even  as  in  Adam  Avas  comprehended  the 
whole  world  at  first.  Ko.  v. 

Hence  we  are  said  to  bo  chosen  in  him,  to  be 
gathered,  being  in  him,  to  be  dead  by  him,  to  be 
risen  with  him,  and  to  be  set  with  him,  or  in  him, 
in  heavenly  places  already.  Ro.  vii.  4.  Ep.  i.  4,  lo.  Coi. 
ii.  12, 13;  iii.  1-3.  Tliis,  then,  was  the  wisdom  of  the 
great  God,  that  the  Eternal  Son  of  his  love  should 
take  hold  of,  and  so  secure  the  sinking  souls  of 
perishing  sinners  by  assuming  their  flesh. 

2.  The  manner  of  his  doing  the  work  of  a  Saviour 
did  call  for  his  taking  of  our  flesh. 

He  must  do  the  Avork  by  dying.  '  Ought  not 
Christ  to  have  suftered?  Christ  must  needs  have 
suifcred, '  or  else  no  glory  follows.  Lu.  xxiv.  2G.  Ac.  xvii.  3. 
'  The  prophets  testified  beforehand  the  sufferings 
of  Christ,  and  the  glory  that  should  follow.'  l  Pe. 
i.  11.  Yea,  they  did  it  by  the  Spirit,  even  by  the 
Spirit  of  Christ  himself.  This  Spirit,  then,  did 
bid  them  tell  the  Avorld,  yea,  testily,  that  Christ 
must  suffer,  or  no  man  be  blest  with  glory ;  for 
the  threatening  of  death  and  the  curse  of  the  law 
lay  in  the  way  between  heaven  gates  and  the  souls 
of  the  children,  for  their  sins ;  wherefore  he  that 
will  save  them  must  answer  Divine  justice,  or  God 
must  lie,  in   saving  them  without  inflicting  the 


punishment  threatened.  Christ,  then,  must  needs 
have  suffered ;  the  manner  of  the  Avork  laid  a 
necessity  upon  him  to  take  our  flesh  upon  him  ;  he 
must  die,  he  must  die  for  us,  he  must  die  for  our 
sins.  And  this  Avas  effectually  foretold  by  all  the 
bloody  sacrifices  that  Avere  offered  under  the  laAV — 
the  blood  of  bulls,  the  blood  of  lambs,  the  blood 
of  rams,  the  blood  of  calves,  and  the  blood  of 
goats  and  birds.  These  bloody  sacrifices,  what 
did  they  signify,  Avhat  Avere  they  figures  of,  but 
of  the  bloody  sacrifice  of  the  body  of  Jesus  Christ  ? 
their  blood  being  a  shadoAv  of  his  blood,  and  their 
flesh  being  a  shadow  of  his  flesh. 

Therefore,  Avhen  God  declared  that  he  took  no 
pleasure  in  them,  because  they  could  not  make  the 
Avorshippers  perfect  as  pertaining  to  the  conscience, 
then  comes  Jesus  Christ  to  offer  his  sinless  body 
and  soul  for  the  sin  of  the  people — '  For  it  is  not 
possible  that  the  blood  of  bulls  and  of  goats  should 
take  away  sin.  Wherefore,  Avhen  he  cometh  into 
the  Avorld,  he  saith.  Sacrifices  and  oftering  thou 
wouldest  not,  but  a  body  hast  thou  prepared  me ; 
in  burnt-ofterings  and  sacrifices  for  sin  thou  hast 
had  no  pleasure.  Then  said  I,  Lo,  I  come,  in  the 
volume  of  the  book  it  is  Avritten  of  me,  to  do  thy 
Avill,  0  God,'  Since  burnt-ofterings  cannot  do  thy 
will,  my  body  shall ;  since  the  blood  of  bulls  and 
goats  cannot  do  thy  Avill,  my  blood  shall.  Then 
foUoAvs,  By  the  Avill  of  God  *  Ave  are  sanctified, 
through  the  oftering  up  of  the  body  of  Jesus  Christ 

Ol\CQ  for  all.'    lie.  X.  4-10. 

3.  The  end  of  the  Avork  required  that  Christ, 
if  he  Avill  be  our  Saviour,  should  take  upon  him 
our  flesh. 

The  end  of  our  salvation  is,  that  Ave  might  en- 
joy God,  and  that  he  by  us  might  be  glorified  for 
ever  and  ever. 

(1.)  That  Ave  might  enjoy  God.  'I  will  dwell 
ill  them,  and  they  shall  be  my  people,  and  I  Avill 
be  their  God.'  This  indwelling  of  God,  and  con- 
sequently our  enjoyment  of  him,  begins  first  in  its 
eminency  by  his  possessing  our  flesh  in  the  person 
of  Jesus  Christ.  Hence  his  name  is  called  '  Im- 
manucl,  God  Avith  us ; '  and  '  the  Word  Avas  made 
flesh,  and  dwelt  among  us.'  The  flesh  of  Christ 
is  the  tabernacle  Avhich  the  Lord  pitched,  accord- 
ing to  that  saying,  '  The  tabernacle  of  God  is 
Avith  men,  and  he  Avill  dwell  Avith  them,  and  they 
shall  be  his  people,  and  God  himself  shall  be  with 
them,  and  he  their  God.'  Ee.  xxi.  s.  Here  God  be- 
ginneth  to  discover  his  glory,  and  to  be  desirable 
to  the  sons  of  men. 

God  could  not  communicate  himself  to  us,  nor 
take  us  into  the  enjoyment  of  himself,  but  Avith 
respect  to  that  flesh  Avhich  his  Son  took  of  the 
Virgin,  because  sin  stood  betAvi.xt.  Now  this  flesh 
only  was  the  holy  lump,  in  this  flesh  God  could 
dwell ;  and  forasmuch  as  this  flesh  is  the  same  Avith 


-too 


LIGHT  FOR  TIIEII  THAT  'SIT  IN  DARKNESS. 


ours,  and  vras  talcen  up  with  intent  that  what  was 
done  in  and  bj  that,  slioukl  be  communicated  to 
nil  the  children ;  therefore  through  that  doth  God 
coniinunieate  of  Iiimsclf  unto  his  people  —  'God 
was  in  Christ,  reconciling  the  world  unto  himself.' 
.  Co.  V.  10.  And  '  I  am  the  way,'  saith  Christ,  '  no 
man  cometh  unto  the  Father  but  by  me.'  .th.  xiv.  c. 

That  passage  to  the  Hebrews  is  greatly  to  our 
purpose.  We  have  boldness,  brethren,  *  to  enter 
into  the  holiest,'  the  place  where  God  is,  'by  the 
blood  of  Jesus,  by  a  new  and  living  way,  which  he 
hath  consecrated  for  us,  through  the  veil,  that  is 
to  say,  his  flesh.'  He.  x.  19,  20. 

Wherefore  by  the  flesh  and  blood  of  Christ  we 
enter  into  the  holiest ;  through  the  veil,  saith  he, 
that  is  to  say,  his  flesh. 

[(2.)]  As  the  end  of  our  salvation  is  that  we  might 
enjoy  God,  so  also  it  is  that  he  by  us  might  be 
glorified  for  ever — '  That  God  in  all  things  might 
be  glorified,  through  Jesus  Christ  our  Lord.' 

Here  indeed  will  the  mystery  of  his  grace,  wis- 
dom, justice,  power,  holiness,  and  glory,  inhabit 
eternal  praise,  while  we  that  are  counted  worthy  of 
the  kingdom  of  God  shall  admire  at  the  myster}^ 
and  see  ourselves,  without  ourselves,  even  by  the 
flesh  and  blood  of  Christ  through  faith  therein, 
eS"ectually  and  eternally  saved.  Oh,  this  will  be 
the  burden  of  our  eternal  joy — God  loved  us,  and 
gave  his  Son  for  us ;  Christ  loved  us,  and  gave  his 
flesh  for  our  life,  and  his  blood  for  our  eternal 
redemption  and  salvation ! 

THAT  CIIRIST  VTAS  JIADE  UXDER  THE  LAW, 

Second.  But,  secondly,  Christ  \7as  made  tinder 
THE  LAW — 'When  the  fulness  of  the  time  was  come, 
God  sent  forth  his  Sou,  made  of  a  woman,  made 
imdcr  the  lavr.'  Ga.  i-.  4. 

Of  right,  being  found  in  flesh,  he  must  needs  be 
under  the  lav,-,  for  that  there  is  not  any  creature 
above  or  without  law  to  God ;  but  this  is  not  to  the 
point  in  hand.  Christ  was  not  therefore  imder 
the  law  because  he  was  found  in  flesh,  but  he  took 
flesh,  and  designedly  put  himself,  or  was  made 
under  the  law ;  wherefore  it  is  added.  He  was  made 
under  the  law  to  'redeem,'  to  redeem  them  that 
were  under  the  law.  Wherefore,  here  is  a  design, 
a  heavenly  contrivance  and  device  on  foot ;  Christ 
is  made — that  is,  by  design  subjected — under  the 
law,  for  the  sake  and  upon  the  xaccount  of  others, 
'  to  redeem  them  that  were  under  the  law.' 

Made  under  the  law— that  is,  put  himself  into 
the  room  of  sinners,  into  the  condition  of  sinners ; 
made  himself  sulijcct  to  the  same  pains  and  penal- 
ties we  were  obnoxious  to.  We  were  imdcr  the 
law,  and  it  had  dominion  over  us,  bound  us  upon 
pain  of  eternal  damnation  to  do  completely  all 
things  written  in  the  law.     This  condition  Christ 


put  himself  into  that   *  he  might  redeem ; '  for 
assuredly  we  had  else  peri.shed, 

Tlie  law  had  dominion  over  us,  and  since  wc 
had  sinned,  of  right  it  pronounced  the  curse,  and 
made  all  men  subject  to  the  wrath  of  God.  Christ, 
therefore,  did  not  only  come  into  our  flesh,  but  also 
into  our  condition,  into  the  valley  and  shadow  of 
death  where  we  were,  and  where  we  are,  as  we  are 
sinners.  He  that  is  under  the  law  is  under  the 
edge  of  the  axe.  When  David  was  to  go  to  visit 
his  brethren,  and  to  save  them  from  the  hand  of 
Goliath,  he  was  to  look  how  his  brethren  fared, 
and  to  'take  their  pledge.'  1  s.<i,  x™,  I8.  This  is 
true  of  Jesus  Christ  when  he  came  to  save  us  from 
the  hand  of  death  and  the  law ;  he  looked  how  his 
brethren  fared,  took  to  heart  their  deplorable  con- 
dition, and  put  himself  into  the  same  plight — to 
wit,  under  the  law,  that  he  might  redeem  them  that 
were  under  the  law. 

I  told  you  before  that  he  came  siules.5  into  tlio 
world,  that  he  had  a  miraculous  conception,  and 
wonderful  birth ;  and  here  you  see  a  reason  for  it, 
he  was  to  be  put,  or  made,  under  the  law,  *  to  re- 
deem.' He  that  will  be  made  under  the  law  to 
redeem,  had  need  be  sinless  and  spotless  himself ; 
for  the  law  findeth  fault  with  the  least,  and  con- 
demneth  man  for  the  first  beginning  of,  sin. 

Without  this,  then,  there  could  not  have  been 
redemption,  nor  any  the  sons  of  God  by  adoption: 
no  redemption,  because  the  sentence  of  death  had 
already  passed  upon  all ;  no  sons  by  adoption,  be- 
cause that  is  the  effect  of  redemption.  '  God  sent 
forth  his  Son,  made  of  a  woman,  made  under  the 
law,  to  redeem  them  that  were  under  the  law,  that 
we  might  receive  the  adoption  of  sons.'  Christ, 
then,  by  being  made  under  the  law,  hath  recovered 
his  from  under  the  law,  and  obtained  for  them  the 
privilege  of  the  adoption  of  F-ons. 

For,  as  I  told  you  before,  Clirist  stood  a  common* 
person,  presenting  in  himself  the  whole  lump  of  the 
promised  seed,  or  the  children  of  the  promise; 
wherefore  he  comes  under  the  law  for  them,  takes 
upon  him  to  do  Avhat  the  law  required  of  them, 
takes  upon  him  to  do  it  for  them. 

He  began,  therefore,  at  the  first  tittle  of  the  law, 
and  going  in  man's  flesh,  for  man,  through  thcj 
law,  he  becomes  *  the  end  of  the  law  for  righteous- 
ness to  every  one  that  belie veth.'  The  end  of 
the  law — what  is  the  end  of  the  law  but  perfect 
and  sinless  obedience  ?  that  is  the  end  of  the  law, 
both  with  respect  to  its  nature,  and  the  cause  of 
its  being  imposed.  God  gave  the  law,  that  com- 
plete righteousness  should  by  that  be  found  upon 
men ;  but  because  sin  was  got  into  man's  flesh, 
therefore  this  righteousness,  by  us,  coidd  not  be 

*  'Common'  means  public;  see  p.  412.  '  Not  doing  nor 
dying  in  a  private  capacity,  but  in  tke  room  and  stead  of  sin- 
ners.'— Ed. 


LIGHT   FOR  THEM   THAT   SIT  IN  DARKNESS. 


407 


completed.  Now  comes  Christ  tlie  Lord  into  tlie 
world,  clothes  himself  with  the  children's  flesh,  ad- 
dresseth  himself  to  the  work  of  their  redemption, 
is  made  under  the  law ;  and  going  through  every 
part  of  the  law  without  sin,  he  hecometh  '  the  end 
of  the  Icxwfor'  justifying  'righteousness  to  every 
one  that  believeth.'  Eo.  x.  4.  For  he  obeyed  not  the 
law  for  himself,  he  needed  no  obedience  thereto ; 
it  was  we  that  needed  obedience,  it  was  we  that 
wanted  to  ansAver  the  law ;  we  wanted  it  but  could 
not  obtain  it,  because  then  the  law  was  weak 
through  the  flesh ;  therefore  God  sent  his  own 
Sou,  and  he  did  our  duty  for  us,  even  to  become 
the  end  of  the  law  to  every  one  that  believeth.  In 
this,  therefore,  Christ  laboured  for  us,  he  was  made 
under  the  law  to  redeem.  Therefore,  as  I  said 
before,  it  behoved  him  to  be  sinless,  because  the 
law  binds  over  to  answer  for  sin  at  the  bar  of  the 
judgment  of  God.  Therefore  did  his  Godhead 
a-fisume  our  human  flesh,  in  a  clean  and  spotless 
way,  that  he  might  come  imdcr  '  the  law,  to  redeem 
them  that  v/ere  under  the  law.' 

For,  consisting  of  two  natures,  and  the  person- 
ality lying  in  the  Godhead,  which  gave  value  and 
AYorth  to  all  things  done  for  us  by  the  manhood, 
the  obedience  takes  denomination  from  thence,  to 
be  the  obedience  of  God.  The  Son's  righteous- 
ness, the  Son's  blood ;  the  righteousness  of  God, 

the  blood  of  God.  He.  v.  8,9.  PM.  iu.  9.  Ac.  XX.  28.  IJu.iii.  16. 

Thus  Jesus  Christ  came  into  the  world  under 
the  law  to  redeem,  not  simply  as  God,  but  God- 
man,  both  natures  making  one  Christ.  The  God- 
head, therefore,  did  influence  and  give  value  to  the 
human  flesh  of  Christ  in  all  its  obedience  to  the 
law,  else  there  would  have  been  wanting  that  per- 
fection of  righteousness  which  only  could  answer 
the  demands  and  expectation  of  the  justice  of  God ; 
to  wit,  perfect  righteousness  by  flesh. 

But  the  second  Person  in  the  Godhead,  the  Son, 
the  Word,  coming  under  the  law  for  men  in  their 
flesh,  and  subjecting  himself  by  that  flesh  to  every 
tittle  and  demand  of  the  law;  all  and  every  whit 
of  what  T,-as  acted  and  done  by  Jesus  Christ,  God- 
man,  for  us,  it  was  and  is  the  righteousness  of 
God;  and  since  it  was  not  done  for  himself,  but 
for  us,  as  he  saith  in  the  text,  'to  redeem,'  the  righ- 
teousness by  wliich  we  are  set  free  from  the  law 
is  none  other  but  the  righteousness  that  alone 
i-csideth  in  the  person  of  the  Son  of  God. 

And  that  it  is  absolutely  necessary  thus  it  should 
be,  is  evident,  both  with  respect  to  God  and  also 
Avith  respect  to  man. 

With  respect  to  God.  The  righteousness  is  de- 
nianded  by  God ;  therefore  he  that  comes  to  redeem 
must  present  before  God  a  righteousness  absolutely 
perfect;  this  can  be  done  by  none  but  God. 

With  respect  to  man.  Man  vras  to  present  this 
righteousness  to  God;  therefore  must  the  under- 


taker be  man.  i\Ian  for  man,  and  God  for  God, 
God-man  between  God  and  men.  This  daysman 
can  lay  his  hand  upon  us  both,  and  bring  God  and 
man  together  in  peace.  Job  is  oo. 

Quest.  But  some  may  say,  what  need  of  tlie 
righteousness  of  one  that  is  naturally  God  ?  Had 
Adam,  who  was  but  a  mere  man,  stood  in  his  in- 
nocency,  and  done  his  duty,  he  had  saved  himself 
and  all  his  posterity. 

Answ.  Had  Adam  stood,  he  had  so  long  secured 
himself  from  the  wages  of  sin,  and  posterity  so  long 
as  they  were  in  him.  But  had  Adam  sinned,  yea, 
although  he  had  not  defiled  his  nature  with  filth, 
he  could  never  after  that  have  redeemed  himself 
from  the  curse  of  the  law,  because  he  was  not  equal 
with  God ;  for  the  curse  of  the  law  is  the  curse  of 
God ;  but  no  man  can  deliver  himself  from  the  curse 
of  God,  having  first  transgressed.  This  is  evident, 
because  angels,  for  sin,  lie  bound  in  chains,  and 
can  never  deliver  themselves.  He,  therefore,  that 
redeemeth  man  from  under  the  law  must  not  only 
do  all  the  good  that  the  law  requireth,  but  bear  all 
the  penalty  that  is  due  by  the  law  for  sin. 

Should  an  angel  assume  human  flesh,  and  in  that 
flesh  do  the  law,  this  righteousness  would  not  re- 
deem a  sinner ;  it  would  be  but  the  righteousness 
of  an  angel,  and  so,  far  short  of  such  a  righteous- 
ness as  can  seciu'e  a  sinner  from  the  wrath  of  God. 
But  '  thou  shalt  love  the  Lord  thy  God  with  all  thy 
soul,  with  all  thy  heart,  with  all  thy  mind,  with 
all  thy  strength.'  If  there  were  no  more  required 
of  us  now  to  redeem  ourselves,  it  would  be  utterly 
impossible  for  us  to  do  it,  because  in  the  best  there 
is  sin,  which  will  intermix  itself  with  every  duty  of 
man.  This  being  so,  all  the  heart,  all  the  soul, 
all  the  strength,  and  all  the  mind,  to  the  exact 
requirement  of  the  justice  of  the  law,  can  never  be 
found  in  a  natural  man. 

Besides,  for  this  work  there  is  required  a  per- 
fect memory,  always  to  keep  in  mind  the  whole 
duty  of  man,  the  whole  of  every  tittle  of  all  the 
law,  lest  sin  come  in  by  forgetfulness ;  a  perfect 
knowledge  and  judgment,  lest  sin  come  in  by  ignor- 
ance ;  an  everlasting  unweariedness  in  all,  lest  sin 
and  continual  temptation  tire  the  soul,  and  cause 
it  to  fail  before  the  whole  be  done. 

For  the  accomplishing  of  this  last,  he  must 
have — 1.  A  perfect  willingness,  Avithout  the  least 
thought  to  the  contrary.  2.  Such  a  hatred  of 
sin  as  is  not  to  be  found  but  in  the  heart  of  God. 
3.  A  full  delight  in  every  duty,  and  that  in  the 
midst  of  all  temptations.  4.  A  continuing  in  all 
things  to  the  AvcU-pleasing  of  the  justice  of  God. 

I  say,  should  the  penalty  of  the  law  be  taken 
ofi^,  should  God  forgive  the  penalty  and  punishment 
due  to  sins  that  are  past,  and  only  demand  good 
works  now,  according  to  the  tenor  of  the  law,  no 
man  could  be  saved ;  there  would  not  bo  fouiid  that 


40S 


LIGHT  FOR  THEM   THAT   SIT   IN   DARKNESS. 


liCcirt,   that  soul,   that  minil,  and  that  strength, 
nnvwliere  in  tlie  world. 

This,  therefore,  must  cease  for  ever,  unless  the 
Son  of  God  will  put  his  shoulder  to  the  work  ; 
Lilt,  blessed  he  God,  he  hath  done  it — *  When  the 
fulness  of  the  time  was  come,  God  sent  forth  his 
Son,  made  of  a  woman,  made  luider  the  law,  to 
redeem  them  that  were  under  the  law.' 

CHRIST  TOOK  UPON  IIIM  OUR  SIN'S. 

TniRD.  But  thirdly,  Christ  our  Saviour  taivES 
UPON  UIM  OUR  sins.  This  is  another  step  to  the 
work  of  our  redemption.  *  He  hath  made  him  to 
he  sin  for  us. '  Strange  doctrine  !  A  fool  would 
think  it  blasphemy;  but  Truth  hath  said  it.  Truth, 
I  sa}',  hath  said,  not  that  he  was  made  to  sin,  but 
that  God  made  him  to  be  sin — '  He  hath  made 
liim  to  he  sin  for  us.'  2  Co.  v.  21. 

This,  therefore,  showeth  us  how  effectually  Christ 
Jesus  undertook  the  work  of  our  redemption — He 
was  made  to  be  sin  for  us.  Sin  is  the  great  block 
and  bar  to  our  happiness ;  sin  is  the  procurer  of 
all  miseries  to  men  both  here  and  for  ever.  Take 
away  sin,  and  nothing  can  hurt  us  ;  for  death  tem- 
poral, death  spiritual,  and  death  eternal,  are  the 
v/ages  of  sin.  Ro.  vi.  23. 

Sin,  then,  and  man  for  sin,  is  the  object  of  the 
v.-rath  of  God.  If  the  object  of  the  wrath  of  God, 
then  is  his  case  most  dreadful ;  for  who  can  bear, 
who  can  grapple  with  the  wrath  of  God  ?  Men 
cannot,  angels  cannot,  the  whole  world  cannot. 
All,  therefore,  must  sink  under  sin,  but  he  who  is 
made  to  be  sin  for  us ;  he  only  can  bear  sins,  he 
only  can  bear  them  away,  and  therefore  were  they 
laid  upon  him — '  The  Lord  hath  laid  upon  him 
the  iniquity  of  us  all. '  is.  liii.  c. 

ilark,  therefore,  and  you  shall  find  that  the 
reason  why  God  made  him  to  be  sin  for  us  was, 
*  that  we  might  be  made  the  righteousness  of  God 
in  him.'  He  took  our  flesh,  he  was  made  under 
the  law,  and  Avas  made  to  be  sin  for  us,  that  the 
devil  might  be  destroyed,  that  the  captives  might 
be  redeemed,  and  made  the  righteousness  of  God 
iu  him. 

And  forasmuch  as  he  saith  that  God  '  hath  made 
him  to  he  sin,'  it  declareth  that  the  design  of  God 
and  the  mystery  of  his  will  and  grace  was  in  it. 
'  He  hath  made  him  to  be  sin.'  God  hath  done  it, 
that  we  might  be  made  the  righteousness  of  God 
iu  him.  There  was  no  other  way ;  the  wisdom  of 
heaven  could  find  no  other  way ;  we  could  not  by 
other  means  stand  just  before  the  justice  of  God. 
Now,  Avhat  remains  but  that  we  who  arc  recon- 
ciled to  God  by  faith  in  his  blood  are  quit,  dis- 
charged, and  set  free  from  the  law  of  sin  and  death? 
Yea,  what  encouragement  to  trust  in  him,  when  we 
uad  that  God  '  made  him  to  he  sin  for  us.' 


Quest.  But  how  was  Jesus  Christ  made  of  God 
to  be  siu  for  us  ? 

Answ.  Even  so  as  if  himself  had  committed  all 
our  sins  ;  that  is,  they  were  as  really  charged  upon 
him  as  if  himself  had  been  the  actor  and  committer 
of  them  all.  '  He  hath  made  him  to  he  sin,'  not 
only  as  a  sinner,  but  as  sin  itself.  He  was  as  the 
sin  of  the  world  that  day  he  stood  before  God  in 
our  stead.  Some,  indeed,  will  not  have  Jesus 
Christ  our  Lord  to  be  made  sin  for  us;  their  wicked 
reasons  think  this  to  be  wrong  judgment  in  the 
Lord;  it  seems,  supposing  that  because  they  cannot 
imagine  how  it  should  be,  therefore  God,  if  he  does 
it,  must  do  it  at  his  pei'il,  and  must  be  charged 
with  doing  wrong  judgment,  and  so  things  that 
become  not  his  heavenly  Majesty  ;  but  against 
this  duncish  sophistry*  we  set  Paul  and  Isaiah, 
the  one  telling  us  still,  '  the  Lord  hath  laid  on  him 
the  iniquity  of  us  all;'  and  the  other,  that  '  God 
made  him  to  he  sin  for  us.' 

But  these  men,  as  I  suppose,  think  it  enough  for 
Christ  to  die  under  that  notion  only,  not  knowing 
nor  feeling  the  burden  of  sin,  and  the  wrath  of  God 
due  thereto.  These  make  him  as  senseless  in  his 
dying,  and  as  much  without  reason,  as  a  silly  sheep 
or  goat,  who  also  died  for  sin,  but  so  as  in  name, 
in  show,  in  shadow  only.  They  felt  not  the  proper 
weight,  guilt,  and  judgment  of  God  for  sin.  But 
thou,  sinner,  who  art  so  in  thine  own  eyes,  and 
who  feelest  guilt  in  thine  own  conscience,  know 
thou  that  Jesus  Christ,  the  Son  of  the  living  God 
in  flesh,  was  made  to  be  siu  for  thee,  or  stood 
sensibly  guilty  of  all  thy  sins  before  God,  and  bare 
them  in  his  own  body  upon  the  cross. 

God  charged  our  sins  upon  Christ,  and  that  In 
their  guilt  and  burden ;  what  remaineth  but  that 
the  charge  was  real  or  feigned  ?  If  real,  then  he 
hath  either  perished  under  the'",  or  carried  them 
away  from  before  God ;  if  they  were  charged  but 
feignedly,  then  did  he  but  feignedly  die  for  them, 
then  shall  we  have  but  feigned  benefit  by  his  death, 
and  but  a  feigned  salvation  at  last — not  to  say 
how  this  cursed  doctrine  chargeth  God  and  Christ 
with  hypocrisy,  the  one  in  saying,  He  made  Christ 
to  be  siu ;  the  other  In  saying  that  he  bare  our 
sin;  when,  in  deed  and  in  truth,  our  guilt  and 
burden  never  was  really  upon  him. 

Quest.  But  might  not  Christ  die  for  our  sins 
but  he  needs  must  bear  their  guilt  or  burden? 

Ansio.  He  that  can  sever  sin  and  guilt,  sin  and 
the  burden,  each  from  other,  laying  sin  and  no 
guilt,  siu  and  no  burden  on  the  person  that  dieth 
for  sin,  must  do  it  only  in  his  own  imaginative 


*  It  was  common  with  the  Reformers  and  Puritans,  when 
condemning  llie  absm-ditics  of  Aquinas  and  the  schoolmen,  to 
call  it  '  Dunsish  sophistry,'  from  one  of  tlie  cliief  of  tho.?e 
writers,  named  D ms,  usually  called,  from  the  place  of  Ids 
birth.  Duns  Scotus. — En. 


LIGHT  FOR  THEJI  THAT   SIT   IN   DARKNESS. 


409 


lieacl.  No  scripture,  nor  reason,  nor  sense,  under- 
standeth  or  feeletli  sin  Avhen  charged  without  its 
guilt  and  burden. 

And  here  wo  must  distinguish  between  sin 
charged  and  sin  forgiven.  Sin  forgiven  may  be 
seen  without  guilt  or  burden,  though  I  think  not 
without  shame  in  this  world ;  but  sin  charged,  and 
that  by  the  justice  of  God — for  so  it  was  upon 
Christ — this  cannot  be  but  guilt  and  the  burden, 
as  inseparable  companions,  must  unavoidably  lie  on 
that  person.  Poor  sinner,  be  advised  to  take  heed 
of  such  deluded  preachers  who,  with  their  tongues 
smoother  than  oil,  would  rob  thee  of  that  excellent 
doctrine,  '  God  hath  made  him  to  he  sin  for  us;' 
for  such,  as  I  said,  do  not  only  present  thee  with  a 
feigned  deliverance  and  forgiveness,  with  a  feigned 
heaven  and  happiness,  but  charge  God  and  the 
Lord  Jesus  as  mere  impostors,  who,  while  they  tell 
us  that  Christ  was  made  of  God  to  be  sin  for  us, 
affirm  that  it  was  not  so  really,  suggesting  this 
sophistical  reason,  '  No  wrong  judgment  comes 
from  the  Lord.'  1  say  again,  this  wicked  doctrine 
is  the  next  way  to  turn  the  gospel  in  thy  thoughts 
to  no  more  than  a  cunningly-devised  fable,  2  Pe. 
i.  ic,  and  to  make  Jesus  Christ,  in  his  dying  for 
our  sins,  as  brutish  as  the  paschal  lamb  in  Moses' 
law. 

Wherefore,  distressed  sinner,  when  thou  findest 
it  recorded  in  the  Word  of  truth  that  Christ  died 
for  our  sins,  and  that  God  hath  made  him  to  be 
sin  for  us,  then  do  thou  consider  of  sin  as  it  is  a 
transgression  against  the  law  of  God,  and  that  as 
such  it  procureth  the  judgment  of  God,  torments 
and  afflicts  the  mind  Avith  guilt,  and  biudeth  over 
the  soul  to  answer  it.  Sever  not  sin  and  guilt 
asunder,  lest  thou  be  an  hypocrite  like  these 
wicked  men,  and  rob  Christ  of  his  true  sufferings. 
Besides,  to  see  sin  upon  Christ,  but  not  its  guilt; 
to  see  sin  upon  Christ,  but  not  the  legal  punish- 
ment, what  is  this  but  to  conclude  that  either  there 
is  no  guilt  and  punishment  in  sin,  or  that  Christ 
bare  our  sin,  but  we  the  punishment?  for  the  pun- 
ishment must  be  borne,  because  the  sentence  is 
gone  out  from  the  mouth  of  God  against  sin. 

Do  thou  therefore,  as  I  have  said,  consider  of 
sin  as  a  transgression  of  the  law,  1  Jn.  iii.  4,  and  a 
provoker  of  the  justice  of  God;  which  done,  turn 
thine  eye  to  the  cross,  and  behold  those  sins,  in 
the  guilt  and  punishment  of  them,  sticking  in  the 
flesli  of  Christ.  '  God  condemned  sin  in  the  flesli' 
of  Christ.  Ho.  viii.  3.  lie  '  bare  our  sins  iu  his  oavu 
body  on  the  tree.'  ii'c.  ii.  24. 

I  Avould  only  give  thee  this  caution — Not  sin  in 
the  nature  of  sin — sin  Avas  not  so  in  the  flesh  of 
Christ ;  but  sin  in  the  natural  punishment  of  it — 
to  Avit,  guilt,  and  the  chastising  hand  of  justice. 
'  lie  v:as  Avounded  for  our  transgressions,  he  teas 
bruised  for  our  iniquities ;  the  chastisement  of  our 

VOL.  I. 


peace  toas  upon  hini,  and  Avith  his  stripes  we  arc 
healed.'  is.  liii.  5. 

Look,  then,  upon  Christ  crucified  to  be  as  the 
sin  of  the  Avorkl,  as  if  he  only  had  broken  the  law; 
Avhich  done,  behold  him  perfectly  innocent  in  him- 
self, and  so  conclude  that  for  the  transgression  of 
God's  people  he  Avas  stricken  ;  that  Avhen  the  Lord 
made  him  to  be  sin,  he  made  him  to  be  sin  for  us.  * 

HE  WAS  MADE  A  CURSE  FOR  US. 

FouRTPi.  As  he  Avas  made  flesh  under  the  laAv, 
and  also  sin,  so  iiE  was  made  a  curse  for  us — 
'  Christ  hath  redeemed  us  from  the  curse  of  the 
laAV,  being  made  a  curse  for  us ;  as  it  is  Avritten, 
Cursed  is  every  one  that  hangeth  ou  a  tree.'  This 
sentence  is  taken  out  of  Moses,  being  passed  there 
upon  them  that  for  sin  are  Avorthy  of  death — 'And 
if  a  man  haA^e  committed  a  sin  worthy  of  death, 
and  thou  hang  him  on  a  tree,  his  body  shall  not 
remain  all  night  upon  the  tree,  but  thou  shalt  in 
anywise  bury  him  that  day,  for  he  that  is  hanged 
is  accursed  of  God.'  Be.  xd.  2:.',  23.  By  this  sentence 
Paul  concludeth  that  Jesus  Christ  was  justly 
hanged,  because  sin  Avorthy  of  death  Avas  upon 
him ;  sin,  not  of  his  OAvn,  but  ours.  Since,  then, 
he  took  our  sins,  he  must  be  cursed  of  God ;  for 
sin  is  sin  whcreA'er  it  lies,  and  justice  is  justice 
AA'herever  it  finds  it;  AA-herefore  since  Jesus  Christ 
Avill  bear  our  sin,  he  must  be  '  numbered  Avith  the 
transgressors,'  and  counted  Avorthy  to  die  the 
death. 

He  that  committeth  sin  is  worthy  of  death. 
This,  though  Christ  did  not  personally  do,  his 
members,  his  body,  Avhich  is  his  church,  did ;  and 
since  he  would  undertake  for  them  Avith  God,  and 
stand  in  their  sins  before  the  eyes  of  his  justice, 
he  must  die  the  death  by  the  law. 

Sin  and  the  curse  cannot  be  scA-ered.  Sin  must 
be  followed  Avith  the  curse  of  God.  Sin  therefore 
being  removed  from  us  to  the  back  of  Christ, 
thither  goes  also  the  curse ;  for  if  sin  be  found 
upon  him,  he  is  the  person  worthy  to  die — Avorthy 
by  our  sins. 

Wherefore  Paul  here  setteth  forth  Christ  clothed 
Avith  our  sins,  and  so  taking  from  us  the  guilt  and 
punishment.  What  punishment,  but  the  Avrath 
and  displeasure  of  God? — '  Christ  hath  redeemed 
us  from  the  curse  of  t!ie  laAv,  being  made  a  curse 
for  us.' 

In  this  word  *  curse  '  are  two  things  comprised, 

1.  The  reality  of  sin ;  for  there  can  be  no  ourso 


*  The  apostle  evidcutly  means  by  '  Christ  inaJe  sin  for  us,' 
that  he  was  made  an  offering  or  sacrifice  for  our  sins,  lie 
was  made  siu  who  knew  no  sin.  Our  sins  were  laid  upon  him; 
he  bore  them  away  in  his  own  body  ou  the  tree.  Tiie  clean 
animals  sacritiecd  by  the  patriarchs,  and  under  the  law,  were 
types  of  this  great  sacrifice  of  Christ. — Ed. 
3  F 


410 


LIGHT  FOR  TUFAI  THAT   SIT  IN   DARKNESS. 


ulicrc  there  is  no  slu,  citlier  of  the  person's  own, 
(11-  made  to  be  his  by  his  own  consent  or  the  impu- 
tation of  Divine  justice.  And  since  sins  are  made 
to  be  Cln-ist's  by  imputation,  they  are  his,  though 
nut  natm-ally,  yet  really,  and  consequently  the 
wa^cs  due.  lie  hath  made  him  to  be  sin  ;  he  was 
made  a  cm-se  for  us, 

2.  This  Avord  '  curse '  compriseth,  therefore, 
the  punishment  of  sin,  that  punishment  properly 
duo  to  sin  from  the  hand  of  God's  justice,  -which 
jtnnishnicut  standeth  in  three  things  —  (1.)  In 
charging  sin  upon  the  body  and  soul  of  the  person 
concerned;  and  hence  we  read  that  both  the  body 
and  soul  of  Christ  '  were  made  an  offering  for  sin.' 
Is.  liii.  10.  lie.  X.  10.  (2.)  The  punishment  standeth 
in  God's  inflicting  of  the  just  merits  of  sin  upon 
him  that  standeth  charged  therewith,  and  that  is 
death  in  its  own  nature  and  strength ;  to  wit,  death 
v.-ith  the  sting  thereof — '  The  sting  of  death  is  sin.' 
This  death  did  Christ  die  because  he  died  for  our 
.-ins.  (3.)  The  sorrows  and  pains  of  this  death, 
tlicrcfore,  must  be  undergone  by  Jesus  Christ. 

Now  there  are  divers  sorrows  in  death — ^such 
sorrows  as  brutes  are  subject  to ;  such  sorrows  as 
persons  are  subject  to  that  stand  in  sin  before  God; 
such  sorrows  as  those  undergo  who  ai-e  swallowed 
up  of  the  curse  and  wrath  of  God  for  ever. 

Now  so  much  of  all  kinds  of  sorrow  as  the  im- 
putation of  our  sin  could  justly  bring  from  the 
hand  of  Divine  justice,  so  much  of  it  he  had.  He 
had  death.  He  had  the  sting  of  death,  which  is 
sin.  He  was  forsaken  of  God;  but  could  not  by 
any  means  have  those  sorrows  which  they  have 
that  are  everlastingly  swallowed  up  of  them.  '  It 
was  not  possible  that  he  should  be  holdeu  of  it.' 

Ac.  ii.  24. 

For  where  sin  is  charged  and  borne,  there  must 
f'f  necessity  follow  the  wrath  and  curse  of  God, 
Now  where  the  wrath  and  curse  of  God  is,  there 
must  of  necessity  follow  the  effects,  the  natural 
effects — I  say,  the  natural  effects — to  wit,  the 
sense,  the  sorrowful  sense  of  the  displeasure  of  an 
iafmitc  Majesty,  and  his  chastisements  for  the  sin 
that  hath  provoked  him.  There  are  effects  na- 
tural, and  effects  accidental;  those  accidental  are 
such  as  flow  from  our  weakness,  whilst  we  wrestle 
with  the  judgment  of  God— to  wit,  hellish  fear, 
despair,  rage,  blasphemy,  and  the  like ;  these  were 
not  incident  to  Jesus  Christ,  he  being  in  his  own 
person  every  way  perfect.  Neither  did  he  always 
endure  the  natural  effects ;  his  merits  relieved  and 
delivered  hini.  God  loosed  the  pains  of  death, 
'  because  it  was  not  possible  that  he  should  be 
lioldcn  of  it.' 

Christ  then  was  made  a  curse  for  us,  for  he  did 

bear  our  sin ;  tl.e  punishment  therefore  from  the 

revenging  hand  of  God  must  needs  fall  upon  him. 

Wherefore    by   these  four  thiiii^:^  wo  see  how 


Christ  became  our  Saviour — he  took  hold  of  our 
nature,  was  born  under  the  law,  was  made  to  be 
sin,  and  the  accursed  of  God  for  us.  And  observe 
it — all  this,  as  I  said  before,  was  the  handiwork  of 
God.  God  made  him  flesh,  made  him  under  the 
law,  God  made  him  to  he  sin,  and  also  a  curse  for 
us.  The  Lord  bruised  him,  the  Lord  put  him  to 
grief,  the  Lord  made  liis  soul  an  offering  for  sin. 
Is.  laL  10.  Not  for  that  he  hated  him,  considering 
him  in  his  own  harmless,  innocent,  and  blessed 
person,  for  he  was  daily  his  delight ;  but  by  an 
act  of  grace  to  us-ward,  were  our  iniquities  laid 
upon  him,  and  he  in  our  stead  was  bruised  and 
chastised  for  them.  God  loved  us,  and  made  him 
a  curse  for  us.  He  was  made  a  curse  for  us, 
'  that  the  blessing  of  Abraham  might  come  on  the 
Gentiles  through  [faith  in]  Jesus  Christ.'  Ga. iu.  14. 

FUUTnER  DEMONSTRATION  OF  THIS  TUUTH. 

Before  I  pass  this  truth,  I  will  present  thee, 
courteous  reader,  with  two  or  three  demonstrations 
for  its  further  confirmation. 

First.  That  Christ  did  bear  our  sins  and  curse  is 
clear,  because  he  died,  and  that  without  a  mediator. 

He  died — '  The  wages  of  sin  is  death.'  Ro.  vL  23. 
Now  if  death  be  the  wages  of  sin,  and  that  be  true 
that  Christ  did  die  and  not  sin,  either  the  course 
of  justice  is  perverted,  or  else  he  died  for  our  sins; 
there  was  '  no  cause  of  death  in  him, '  yet  he  died. 
Ac.  xiii.  28.  He  did  no  evil,  guile  was  not  found  in  his 
mouth,  yet  he  received  the  wages  of  sin.  i  Pe.  ii.  22. 
Sin,  therefore,  though  not  of  his  own,  was  found 
upon  him,  and  laid  to  his  charge,  because  'he  died.' 
'Christ  died  for  our  sins,'  Christ  '  gave  himself  for 

our  sins. '    l  Co.  xv.  1—3.   Ga.  L  4. 

He,  then,  that  will  conclude  tliat  Christ  did  not 
bear  our  sin,  chargeth  God  foolishly,  for  delivering 
him  up  to  death ;  for  laying  on  him  the  wages, 
Avhen  in  no  sense  he  deserved  the  same.  Yea,  he 
overthroweth  the  Avhole  gospel,  for  that  hangeth 
on  this  hinge — '  Christ  died  for  our  sins.' 

Olject.  But  all  that  die  do  not  bear  the  curse 
of  God  for  sin. 

Ans'W.  But  all  that  die  without  a  mediator  do. 
Angels  died  the  cursed  death  because  Christ  took 
not  hold  of  them  ;  and  they  for  whom  Christ  never 
prayeth,  they  die  the  cursed  death,  for  they  perish 
everlastingly  in  the  unutterable  torments  of  hell. 
Christ,  too,  died  that  death  which  is  the  proper 
wnges  of  sin,  for  he  had  none  to  stand  for  him. 
'  I  looked,'  saith  he,  '  and  there  was  none  to  help ; 
and  I  wondered  that  there  loas  none  to  uphold: 
therefore  mine  own  arm  brought  salvation  unto 
me. — And  he  saw  that  there  was  no  man,  and 
wondered  that  theix  ivas  no  intercessor ;  therefore 
his  arm  brought  salvation  unto  him,  and  his 
righteousness  it  sustained  him.'  is.  LxUi.  5;  Ux.  ic. 


LIGHT   rOR  TIIEJI   THAT   SIT   IN   DARKNESS. 


-ill 


Christ  tlien  died,  or  endured  the  -R'ages  of  sin, 
and  that  without  an  intercessor,  Avithout  one  he- 
twecn  God  and  him  ;  he  grappled  immediately  witli 
the  eternal  justice  of  God,  Avho  inflicted  on  liim 
death,  the  -wages  of  sin  ;  there  was  no  man  to  hold 
oil"  the  hand  of  God  ;  justice  had  his  full  hlow  at 
him,  and  made  him  a  curse  for  sin.  He  died  for 
sin  -without  a  mediator,  he  died  the  cursed  death. 

Second.  A.  sccoi;d  thing  that  demonstrateth  that 
Christ  died  the  cursed  death  for  sin ;  it  is,  the  frame 
of  spirit  that  he  teas  in  at  the  time  that  he  ivas  to  be 
talcen. 

Kever  -was  poor  mortal  so  beset  -with  the  appre- 
hensions of  approaching  death,  as  -u^as  this  Lord 
Jesus  Christ ;  amazement  beyond  measure,  sorro-w 
that  exceeded,  seized  upon  his  soul.  *  My  soul,' 
saith  he,  '  is  exceeding  sorrowful,  even  xmto  death.' 
'And  he  began,'  saith  Mark,  *  to  be  sore  amazed, 
and  to  be  very  heavy.'  Mat. xxvi. 38.  Mai-. xiv.  33. 

Add  to  this,  that  Jesus  Christ  -n^as  better  able 
to  grapple  -with  death,  even  better  able  to  do  it 
alone,  than  the  whole  world  joined  all  together. 
1.  He  was  anointed  with  the  Spirit  without  mea- 
sure. Jn.  iii.  34.  2.  He  had  all  grace  perfect  in 
him.  Jn.  i.  IG.  3.  Never  none  so  soaked  in  the 
bosom  of  his  Father's  love  as  himself.  Vw  \m.  23-30. 
4.  Never  none  so  harmless  and  without  sin  as  he 
was,  and,  consequently,  never  man  had  so  good 
a  conscience  as  he  had.  lie.  vU.  26.  5.  Never  none 
prepared  such  a  stock  of  good  works  to  bear  him 
company  at  tlie  hour  of  death  as  he.  6.  Never 
none  had  greater  assurance  of  being  with  the 
Father  eternally  in  the  heavens  than  he.  And 
yet,  behold,  when  he  comes  to  die,  how  weak  is  he, 
how  amazed  at  death,  how  heavy,  how  exceeding 
sorrowful!  and,  I  say,  no  cause  assigned  but  the 
approach  of  death. 

Alas !  how  often  is  it  seen  that  we  poor  sinners 
can  laugh  at  destruction  -n'hen  it  cometh ;  yea,  and 
'  rejoice  exceedingly  when  we  find  the  grave,'  look- 
ing upon  death  as  a  part  of  our  portion ;  yea,  as; 
that  which  will  be  a  means  of  our  present  relief 
and  help.  Job  iii.  22.  1  Co.  iii.  22.  This  Jesus  Christ 
could  not  do,  considered  as  dying  for  our  sin,  but 
the  nearer  death,  the  more  heavy  and  oppressed 
with  the  thoughts  of  the  revenging  hand  of  God. 
Wherefore  he  falls  into  an  agony,  and  sweats  ;  not 
after  the  common  rate  as  we  do  when  death  is 
severing  body  and  soul — '  His  sweat  was  as  it  were 
great  drops  [dodders]  of  blood  falling  down  to  the 
ground.'  Lu.  xxii.  44. 

What,  I  say,  shoidd  be  the  reason,  but  that  death 
assaulted  him  with  his  sting  ?  If  Jesus  Christ  had 
been  to  die  for  his  virtues  only,  doubtless  he  would 
have  borne  it  lightly,  and  so  he  did  as  he  died, 
bearing  witness  to  the  truth,  '  He  endured  the  cross, 
despising  the  shame.'  lie.  xii.  2.  How  have  tlie 
martyrs  despised  death,  and,  as  it  -ft-crc,  not  been 


careful  of  that,  having  peace  with  God  by  Jesu.^. 
Christ,  scorning  the  most  cruel  torments  that  hell 
and  men  could  devise  and  invent !  but  Jesus  Christ 
could  not  do  so,  as  he  was  a  sacrifice  for  sin ;  he 
died  for  sin,  he  was  made  a  curse  for  us.  0  my 
brethren,  Christ  died  many  deaths  at  once,  he  made 
his  grave  with  the  wicked,  and  with  the  rich  in  his 
death.  Look  how  many  thousands  shall  be  saved — 
so  many  deaths  did  Jesus  die ;  yet  it  was  but  once 
he  died.  He  died  thy  death,  and  my  deatli,  and 
so  many  deaths  as  all  our  sins  deserved  who  shall 
be  saved  from  the  Avrath  to  come. 

Now,  to  feign  that  these  sorrows  and  this  bloody 
agony,  was  not  real,  but  in  show  only,  what  greater 
condemnation  can  be  passed  upon  Jesus  Christ,  who 
loved  to  do  all  things  in  the  most  unfeigned  simpli- 
city? It  was,  therefore,  because  of  sin,  the  sin 
that  was  put  into  the  death  he  died,  and  the  curse 
of  God  that  was  due  to  sin,  that  made  death  so 
bitter  to  Jesus  Christ — ^  It  is  Christ  that  died.' 
The  apostle  speaks  as  if  never  anj  died  but  Christ, 
nor  indeed  did  there,  so  wonderful  a  death  as  he. 
Uo.viii.  34.  Death,  considered  simply  as  it  is  a 
deprivation  of  natural  life,  could  not  have  these 
efi"ects  in  a  person,  personally  more  righteous  than 
an  angel.  Yea,  even  carnal,  wicked  men,  not 
awakened  in  their  conscience,  how  securely  can 
they  die  !  It  must  therefore  also  be  concluded  that 
the  sorrows  and  agony  of  Jesus  Christ  came  from 
a  higher  cause,  even  from  the  guilt  of  sin,  and 
from  the  curse  of  God  that  was  noAV  approaching 
for  that  sin. 

It  cannot  be  attributed  to  the  fear  of  men ;  their 
terror  could  not  make  him  afraid ;  that  was  con- 
trary to  his  doctrine,  and  did  not  become  the 
dignity  of  his  person ;  it  was  sin,  sin,  sin,  and 
the  curse  due  to  sin. 

Third.  It  is  evident  that  Christ  did  bear  and  die 
the  cursed  death  for  sin,  from  the  carriaje  and 
dispensations  of  God  towards  him, 

1.  From  the  carriage  of  God.  God  now  be- 
comes as  an  enemy  to  him.  (1.)  He  forsakes  him 
— '  My  God,  my  God,  why  hast  thou  forsaken  me  ?' 
Yea,  the  sense  of  the  loss  of  God's  comfortable 
presence  abode  with  him  even  till  he  gave  up  the 
ghost.  (2.)  He  dealeth  with  him  as  with  one  that 
hath  sinned,  he  chastiseth  him,  he  bruiseth  him, 
he  striketh  and  smitoth  him,  and  Avas  pleased — that 
is,  his  justice  was  satisfied — in  so  doing.  '  It 
pleased  the  Lord  to  bruise  him ;  he  hath  put  liim 
to  grief. '  Is.  liii.  10. 

These  things  coidd  not  be,  had  he  only  considered 
him  in  his  own  personal  standing.  Wliere  was  the 
righteous  forsaken  ?  Without  the  consideration  of 
sin,  he  doth  not  willingly  afllict  nor  grieve  the  chil- 
dren of  men — that  is,  not  out  of  pleasure,  or  with- 
out suificient  cause. 

Jesus  Christ,  then,  since  he  is  under  this  with- 


412 


LIGHT  FOR   THEM   THAT   SIT  IN   DARKNESS. 


(Irawlnij,  eliastisinc:,  bruising,  and  afflicting  dls- 
{ilcasm-o  of  God,  he  is  all  that  time  under  sin,  under 
our  sins,  and  therefore  thus  accursed  of  God,  his 
God. 

2.  Not  only  tlic  carriage  of  God,  but  his  dis- 
pensations, liis  visible  dispensations,  plainly  declare 
that  he  stood  before  God  in  our  sins.  Vengeance 
snft'ered  him  not  to  live.  Wherefore  God  delivered 
him  up — '  lie  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all.'  Ro. viii. 32.  (1.)  He  delivered 
him  into  the  hands  of  men.  Mar.  ix.  31.  (2.)  He  was 
delivered  into  the  hands  of  sinners.  Lu.  xxiv.  7.  (3.) 
lie  was  delivered  unto  death.  Ro.  iv,  25.  (4.)  Yea, 
so  delivered  up  as  that  they  both  had  him  to  put 
him  to  death,  and  God  left  him  for  that  purpose  in 
their  hands  ;  yea,  was  so  far  off  from  delivering 
him,  that  he  gave  way  to  all  things  that  had  a 
tendency  to  take  his  life  from  the  earth. 

Now  may  men  do  what  they  will  with  him,  he 
v,\as  delivered  to  their  will — Judas  may  sell  him  ; 
Peter  may  deny  him  ;  all  his  disciples  forsake  him  ; 
the  enemy  apprehends  him,  binds  him,  they  have 
him  away  like  a  thief  to  Caiaplias  the  high-priest, 
in  whose  house  he  is  mocked,  spit  upon,  his  beard 
is  twitched  from  his  cheeks ;  now  they  buffet  him 
and  scornfully  bow  the  knee  before  him ;  yea,  'his 
visage  Avas  so  marred  more  than  any  man,  and 
his  form  more  than  the  sons  of  men.'  is.  lii.  u. 

Now  he  is  sent  to  the  governor,  defaced  with 
blows  and  blood ;  Avho  delivereth  him  into  the  hand 
of  his  soldiers;  they  whip  him,  crown  him  with 
thorns,  and  stick  the  points  of  the  thorns  fast  in  his 
temples  by  a  blow  with  a  staff  in  their  hand ;  now 
he  is  made  a  spectacle  to  the  people,  and  then  sent 
away  to  Herod,  who,  with  his  men  of  war,  set  him 
at  nought,  no  God  appearing  for  his  help. 

lu  iine.  they  at  last  condemn  him  to  death,  even 
to  the  death  of  the  cross,  where  they  hang  him  up 
by  wounds  made  through  his  hands  and  his  feet, 
between  the  earth  and  the  heavens,  where  he  hanged 
for  the  space  of  six  hours — to  wit,  from  nine  in  the 
morning  till  three  in  the  afternoon.  No  God  yet 
appears  for  his  help ;  while  he  hangs  there  some 
rail  at  him,  others  wag  their  heads,  others  taunt- 
ingly stij,  'He  saved  others,  himself  he  cannot 
save;'  some  divide  his  raiment,  casting  lots  for  his 
garments  before  his  face;  others  mockingly  bid 
him  come  down  from  the  cross,  and  when  he 
desireth  succour,  they  give  him  vinegar  to  drink. 
No  God  yet  appears  for  his  help. 

Now  the  earth  quakes,  the  rocks  are  rent,  the 
sun  becomes  black,  and  Jesus  still  cries  out  that  he 
was  forsaken  of  God;  and  presently  bowcth  his 

head    and    dies.   Mat.  .\xvi.,  .wvii.  JIar.  xW.,  xv.   Lu.  xxii.,  xxiii. 
Jn.  .wiii.,  xix. 

And  for  all  this  there  is  no  cause  assijrned  from 
God  but  sin — '  He  teas  wounded  for  our  trans- 
gressions, he  toas  bruised  for  our  iniquities ;  the 


chastisement  of  our  peace  was  upon  him,  and  with 
his  stripes  we  are  healed.'  is.  liii.  5. 

The  sum  then  is,  that  Jesus  Christ  the  Lord,  by 
taking  part  of  our  flesh,  became  a  public  person, 
not  doing  or  dying  in  a  private  capacity,  but  in 
the  room  and  stead  of  sinners,  whose  sin  deserved 
death  and  the  curse  of  God;  all  which  Jesus 
Christ  bare  in  his  own  body  upon  the  tree.  I 
conclude,  then,  that  my  sin  is  already  crucified  and 
accursed  in  the  death  and  curse  Christ  underwent. 

[Ohjectlo72s  to  this  dodrlne.'] 

I  come  now  to  some  objections. 
Objedion  First.  Christ  never  was  a  sinner,  God 
never  supposed  him  to  be  a  sinner,  neither  did  our 
sins  become  really  his ;  God  never  reputed  him  so 
to  have  been ;  therefore  hate  or  punish  him  as  a 
sinner  he  could  not;  for  no  false  judgment  can 
belong  to  the  Lord. 

Ansioer. — First.  That  Christ  was  not  a  sinner 
personally,  by  acts  or  doings  of  his  own,  is  granted; 
and  in  this  sense  it  is  true  that  God  did  never 
suppose  him  to  be  a  sinner,  nor  punished  him  as 
such  a  sinner,  nor  did  he  really,  if  by  really  you 
understand  naturally,  become  our  sin,  nor  did  God 
ever  repute  him  so.  Second.  But  that  Christ  stood 
before  God  in  our  sins,  and  that  God  did  not  only 
suppose  him  so  to  stand,  but  set  him  in  them,  put 
them  upon  him,  and  counted  them  as  his  own,  is 
so  true  that  he  cannot  at  present  be  a  Christian 
that  denies  it — '  The  Lord  hath  laid  upon  him  the 
iniquities  of  us  all.'  is.  liii.  6.  l  Pe.  ii.  23.  Third.  So, 
then,  though  God  did  not  punish  him  for  sin  of  his 
own  committing,  yet  he  punished  him  for  sin  of  our 
committing — *  The  just  suffered  for  the  unjust.' 
1  Pe.  iii.  IS.  Fourth.  Therefore  it  is  true,  that  though 
Christ  did  never  really  become  sin  of  his  own,  he 
did  really  become  our  sin,  did  really  becom.e  our 
curse  for  sin.  If  this  be  denied,  it  follows  that  he 
became  our  sin  but  feignedly,  that  he  was  made 
our  curse,  or  a  curse  for  us  but  in  appearance,  show, 
or  in  dissimulation ;  but  no  such  action  or  work 
can  proceed  of  the  Lord.  He  did  then  really  lay 
our  sin  and  his  curse  upon  him  for  our  sin, 

Objedion  Second.  But  if  Christ  indeed  hath  suf- 
fered for  our  sins,  and  endured  for  them  that  curse 
that  of  justice  is  due  thereto,  then  hath  he  also 
endured  for  us  the  proper  torments  of  hell,  for  they 
are  the  wages  of  our  sins. 

Aiiswer.  Many  things  might  be  said  in  answer 
to  this  objection ;  but  briefly — First.  What  God 
chargeth  upon  the  soul  for  sin  is  one  thing,  and  what 
foUowcth  upon  that  charge  is  another.  Second.  A 
difference  in  the  person  suffering  may  make  a  dif- 
ference in  the  consequences  that  follow  upon  the 
charge.     Let  us  then  consider  of  both  these  things. 

First.  The  charge  is  sui — God  charged  him  with 
our  sins.     The  person  then  stands  guilty  before 


LIGHT  FOR  THEM  THAT   SIT  IN   DARKNESS. 


413 


tlie  judgment  of  God.  TIio  consequences  are — 
1.  The  person  charged  sustains  or  suifereth  the 
wrath  of  God.  2.  This  wrath  of  God  is  expressed 
and  inflicted  on  body  and  soul. 

The  consequences  are — God  forsaketh  the  per- 
son cliarged,  and  being  left,  if  he  cannot  stand,  he 
falleth  under  the  power  of  guilt  and  horror  of  the 
same. 

If  the  person  utterly  fall  under  this  charge,  as  not 
being  able  to  wrestle  with  and  overcome  this  wrath 
of  God,  then  despair,  horror  of  hell,  rage,  blas- 
phemy, darkness,  and  damnable  anguish,  imme- 
diately swallow  him  up,  and  he  lieth  for  ever  and 
ever  in  the  pains  of  hell,  a  monument  of  eternal 
vengeance. 

isow  that  Christ  underwent  the  wrath  of  God  it 
is  evident,  because  he  bare  our  curse ;  that  God 
forsook  him,  he  did  with  strong  crying  and  tears 
acknowledge;  and  therefore  that  he  was  under  the 
scul-afflicting  sense  of  the  loss  of  God's  favour,  and 
under  the  sense  of  his  displeasure,  must  needs  flow 
from  the  premises. 

[Second.]  But  now,  because  Christ  Jesus  the 
Lord  was  a  person  infinitely  diftering  from  all  others 
that  fall  under  tlie  vrrath  of  God,  therefore  those 
things  that  flow  from  damned  sinners  could  not 
flow  from  him. 

1.  Despair  Avould  not  rise  in  his  heart,  for  his 
flesh  did  rest  in  hope;  and  said,  even  when  he  suf- 
fered, '  Thou  wilt  not  leave  my  soul  in  hell. '   Ac.  ii.  27. 

2.  The  everlastingness  of  the  punishment,  there- 
fore, nor  the  terrors  that  accompany  such,  could  not 
fasten  upon  him ;  for  he  knew  at  last  that  God 
would  justify  him,  or  approve  of  his  works  that  they 
were  meritorious. 

And  mark,  everlasting  punishment  is  not  the 
proper  wages  of  sin  but  under  a  supposition  that 
the  person  suftering  be  not  able  to  pay  the  debt — 
'  Thou  shalt  not  depart  thence,  till  thou  hast  paid 
the  very  last  mite. '  Lu.  xii.  59. 

The  difference,  then,  of  the  persons  suffering  may 
make  a  difierence,  though  not  in  the  nature  of  the 
punishment,  yet  in  the  duration  and  consequences 
of  it. 

Christ  under  the  sentence  was,  as  to  his  own 
personal  acts  only,  altogether  innocent;  the  damned 
only  altogether  sinners.  Christ  had  in  him  even 
then  the  utmost  perfection  of  all  graces  and  virtues; 
but  the  damned,  the  perfection  of  sin  and  vileness. 
Christ's  humanity  had  still  union  with  his  God- 
head ;  the  damned,  imion  only  with  sin.  Now,  an 
innocent  person,  perfect  in  all  graces,  as  really 
God  as  man,  can  better  wrestle  with  the  cur,sc  for 
sin  than  cither  sinful  men  or  angels. 

While  they  despair,  Christ  hopes.  While  they 
blaspheme,  Christ  submits.  While  they  rage, 
Christ  justifies  God.  While  they  sink  under  the 
burden  of  sin  and  wrath,  Christ  recovereth  by  virtue 


of  his  worthiness — '  Thou  wilt  not  leave  my  soul  in 
hell,  neither  wilt  thou  suffer  thine  Holy  One  to  see 
corruption.'  He  was  God's  Holy  One,  and  his 
holiness  prevailed. 

So  that  it  follows  not,  that  because  Christ  did 
undergo  the  curse  due  to  our  sins,  he  therefore 
must  have  those  accidental  consequences  which  are 
found  to  accompany  damned  souls. 

Ohjeciion  Third.  But  the  Scripture  saith,  that 
the  wages  of  sin  is  everlasting  punishment:  '  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared 
for  the  devil  and  his  angels.'  Mat.  xxv. 4i. 

Answer.  This  objectionis  partly  answered  already 
in  the  answer  to  that  foregoing.     But  further, 

First.  Consider,  the  wages  of  sin  is  death,  and 
punishment  under  the  wrath  of  God — till  those  that 
die  the  death  for  sin  have  paid  the  utmost  farthing. 

Mat.  V.  2G.  Lu.  xii.  58,  59. 

Second.  So,  then,  the  everlastingness  of  the  pun- 
ishment lieth  here,  if  the  person  suffering  be  not 
able  to  make  amends  to  justice  for  the  sins  for 
which  he  suffereth ;  else  justice  neither  would  nor 
could,  because  it  is  just,  keep  such  still  under  pun- 
ishment. 

Third.  The  reason,  then,  why  fallen  angels  and 
damned  souls  have  an  everlastingness  of  punishment 
allotted  them  is,  because,  by  what  they  sufter,  they 
cannot  satisfy  the  justice  of  God. 

Fourth.  The  conclusion  then  is,  though  the  re- 
bukes of  God  for  sin  by  death,  and  punishment 
after,  be  the  rebukes  of  eternal  vengeance,  yet  the 
eternity  of  that  punishment  is  for  want  of  merit. 
Could  the  damned  merit  their  own  deliverance, 
justice  would  let  them  go. 

Fifth.  It  is  one  thing,  therefore,  to  suffer  for  sin 
by  the  stroke  of  eternal  justice,  and  another  thing 
to  abide  for  ever  a  suftercr  there :  Christ  did  the 
first,  the  damned  do  the  second. 

Sixth.  His  rising,  therefore,  from  the  dead  the 
third  day  doth  nothing  invalidate  his  sufferings,  but 
rather  showeth  the  power  of  his  merit.  And  here 
I  would  ask  a  question,  Had  Christ  Jesus  been 
more  the  object  of  faith,  if  weakness  and  endless 
infirmity  had  kept  him  under  the  curse,  than  by 
rising  again  from  the  dead  ;  want  of  merit  causing 
the  one,  sufficiency  thereof  causing  the  other  ? 

Seventh.  If  men  will  not  believe  that  Christ  hath 
removed  the  curse  because  he  is  risen  again,  they 
would  much  more  strongly  have  doubted  it  had  he 
been  still  in  the  grave.  But,  0  amazing  darkness ! 
to  make  that  an  argument  that  his  sufferings 
wanted  merit,  which  to  God  himself  is  sufficient 
proof  that  he  hath  purged  our  sins  for  ever — *  For 
this  man,  after  he  had  off"ered  one  sacrifice  for  sins 
for  ever,  sat  down  on  the  right  hand  of  God. '  lie.  x.  i-. 

Objection  Fourth.  But  the  Scripture  saith,  Cbrict 
is  our  example,  and  that  in  his  very  death,    i  Ve. 

ii.  21. 


414 


LIGHT  rOR  THEM  THAT   SIT  IN   DARKNESS. 


Answer.  Christ  in  bis  sufferings  and  death  is 
both  sacritice  and  example. 

First.  A  sacrifice — 'Christ  our  passover  is  sa- 
rrificed  for  us.'  And  again,  *  He  gave  himself  for 
lis,  an  offering  and  a  sacrifice  to  God,  for  a  sweet- 
smellinf  savour.'  And  thus  he  made  reconciliation 
for  iniquit}-,  and  brought  in  everlasting  righteous- 
ness.   1  Co.  V.  7.  Ep.  V.  1,  2.  Da.  ix.  24. 

Second.  He  was  also  in  his  sufferings  exemplary, 
and  that  in  several  particulars — (1.)  In  his  meek 
deportment  -while  he  was  appreliended.  Is.  liii.  7.  (2.) 
In  doing  them  good  that  sought  his  life.  Lu.  xxii.  50, 51. 
(3.)  In  his  praying  for  his  enemies  when  they  were 
in  their  outrage.  La. x.\iii. 34.  (4.)  'When  he  was 
reviled,  he  reviled  not  again ;  when  he  suffered,  he 
threatened  not;  but  committed  himself  to  him  that 
judgeth  righteously.'  iPe.  ii.  23. 

In  these  respects,  I  say,  he  was  exemplary,  and 
brought  honour  to  his  profession  by  his  good  beha- 
viour; and  0  how  beautiful  would  Christianity  be 
iu  the  eyes  of  men,  if  the  disciples  of  our  Lord  would 
more  iinitate  him  therein  ! 

But  what?  because  Christ  is  our  pattern,  is  he 
not  our  passover?  or,  because  we  should  in  these 
things  follow  his  steps,  died  he  not  for  our  sins  ? 
Thus  to  conclude  would  not  only  argue  thee  very 
erroneous,  but  such  a  conclusion  would  overthrow 
the  gospel,  it  being  none  other  but  a  great  sleight 
of  Satan  to  shut  out  the  whole  by  a  part,  and  to 
make  us  blasphemers  while  we  plead  for  holiness. 

Look,  then,  upon  the  death  of  Christ  under  a 
double  consideration — 1.  As  he  suffered  from  the 
hand  of  God.  2.  As  he  suffered  from  the  hand  of 
men.  Now,  as  he  suffered  by  God's  hand,  so  he 
suffered  for  sin ;  but  as  he  suffered  from  men,  so 
he  suffered  for  righteousness'  sake. 

Observe,  then,  that  as  he  suffered  for  sin,  so  no 
man  took  aAvay  his  life;  but  as  he  suffered  for 
righteousness,  so  they  slew  him  by  wicked  hands. 
What  is  it  then  ?  Christ  must  needs  have  suffered, 
and  the  wisdom  of  God  had  so  ordained  that  'those 
things  which  God  before  had  showed  by  the  mouth 
of  all  his  prophets,  that  Christ  should  suffer,  he 
hath  so  fulfilled.'  Ac.iii.l8.  Thus,  therefore,  we 
ought  to  distinguish  of  the  causes  and  ends  of  the 
death  of  Christ. 

Again ;  as  Christ  suftered  for  sin,  so  lie  would 
neither  be  taken  at  man's  pleasure,  nor  die  at  man's 
time.  1.  Not  at  man's  pleasure;  and  hence  it  was 
that  they  so  often  sought  his  life  in  vain,  '  for  his 
hour  was  not  yet  come' — to  wit,  the  hour  in  which 
he  was  to  be  made  a  sacrifice  for  our  sin.  Jn.  .\iii. 
xvii.  1, 2;  xviii.  1, 2.  2.  Not  at  their  time  ;  but,  con- 
trary to  all  expectation,  when  the  due  time  was 
come,  'he  bowed  his  head  and  gave  up  the  ghost.' 

Jn.  xix.  30. 

And  for  this  last  work,  he  had  power  given  him 
of  God — that  is,  power  to  die  when  he  would.     '  I 


have  power,'  said  he,  '  to  lay  down  my  life,  and  I 
have  power  to  take  it  again.'  This  power  never 
man  had  before.  This  made  the  centurion  wonder, 
and  made  Pontius  Pilate  marvel ;  and  indeed  well 
they  might,  for  it  was  as  great  a  miracle  as  any  he 
wrought  in  his  life;  it  demonstrated  him  to  be  the 
Son  of  God.  Mar.  xv.  33, 39.  The  ccnturion,  knowing 
that  according  to  nature  he  might  have  lived  longer, 
concluded  therefore  that  his  dying  at  that  instant 
was  not  but  miraculously.  And  when  he  'saw  that 
he  so  cried  out,  and  gave  up  the  ghost,  he  said. 
Truly  this  man  was  the  Son  of  God.' 

And  the  reason  why  he  had  power  to  die  was, 
that  he  might  offer  his  offering  willingly,  and  at 
the  season.  1.  Willingly — 'If  his  offering  he  a 
burnt  sacrifice  of  the  herd,  let  him  offer  a  male 
without  blemish:  he  shall  offer  it  of  his  own  volun- 
tary will,  at  the  door  of  the  tabernacle  of  the  con- 
gregation before  the  Lord.'  Le.  i.  3.  2.  He  must 
ofler  it  at  the  season — '  Thou  shalt  keep  this 
ordinance,'  the  passover,  'in  his  season.'  Ex. xiii. lO. 

Now,  both  these  offerings  having  immediate 
respect  to  the  offering  of  the  body  of  Christ  for  sin 
— for  he  came  in  the  room  of  all  burnt  sacrifices 
— the  passover  also  was  a  type  of  him.  He.  x.  3—6. 
1  Co.  V.  7,  8.  Therefore,  he  being  now  the  priest  as 
well  as  sacrifice,  must  have  power  and  will  to 
offer  his  sacrifice  with  acceptation ;  and  this  the 
Scripture  testifieth  he  did,  where  it  saith,  '  In  due 
time  Christ  died  for  the  ungodly.'  llo. v. G.  In  due 
time,  that  is,  at  the  time  appointed,  at  the  accept- 
able time. 

Thou  must,  therefore,  unless  thou  art  willing  to 
be  deceived,  look  upon  the  sufferings  of  Christ  under 
a  double  consideration,  and  distinguish  between 
his  sufferings  as  our  example  and  his  suffering  for 
our  sins.  And  know,  that  as  he  suffered  as  our 
example,  so  he  suffered  only  for  righteousness'  sake 
from  the  hands  of  wicked  men ;  but  as  he  suffered 
for  our  sins,  so  he  suftered,  as  being  by  God  im- 
puted wicked,  the  punishment  that  Avas  due  to  sin, 
even  the  dreadful  curse  of  God.  Not  that  Christ 
died  two  deaths,  one  after  another;  but  he  died  at 
the  same  time  upon  a  double  account — for  his  righ- 
teousness' sake  from  men,  for  our  sins  from  the 
hand  of  God.  And,  as  I  said  before,  had  he  only 
suftered  for  righteousness'  sake,  death  had  not  so 
amazed  him,  nor  had  he  been  so  exceeding  heavy 
in  the  thoughts  of  it ;  that  had  never  put  him  into 
an  agony,  nor  made  him  sweat  as  it  were  great  drops 
of  blood.  Besides,  when  men  suffer  only  for  righ- 
teousness' sake,  God  doth  not  use  to  hide  his  face 
from  them,  to  forsake  them,  and  make  them  ac- 
cursed ;  '  but  Christ  hath  delivered  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us.' 

Objedion  Fifth.  But  if  indeed  Christ  hath  paid 
the  full  price  for  us  by  his  death,  in  suffering  the 
punishment  that  we  should  have  done,  Avhereforc 


LIGHT  FOR  THEM   THAT   SIT   IN   DARKNESS. 


415 


is  tlie  Scripture  so  silent  as  not  to  declare  that  bj 
Lis  death  he  hath  made  satisfaction? 

Answer.  N'o  man  may  teach  God  knowledge; 
he  knowetli  best  how  to  deliver  his  mind  in  such 
words  and  terms  as  best  agree  Ayith  his  eternal 
Avisdom,  and  the  consciences  of  those  that  are  truly 
desirous  of  salvation,  being  overburdened  with  the 
guilt  of  sin.  Perhaps  the  word  '  satisfaction  '  will 
hardly  be  foimd  in  the  Bible ;  and  where  is  it  said 
in  so  many  words,  '  God  is  dissatisfied  with  our 
sins?'  yet  it  is  sufficiently  manifest  that  there  is 
nothing  that  God  hateth  but  sin,  and  sinners  for 
the  sake  of  sin.  What  meant  he  by  turning  Adam 
out  of  paradise,  by  drowning  the  old  world,  by 
burnhig  up  Sodom  Avith  fire  and  brimstone  from 
heaven  ?  What  meant  he  by  drowning  of  Pharaoh, 
by  causing  the  ground  to  swallow  up  Korah  and 
his  company,  and  by  his  destroying  Israel  in  the 
wilderness,  if  not  to  show  that  he  w^as  dissatisfied 
with  sin  ?  That  God  is  also  satisfied,  yea,  more 
than  satisfied,  by  Christ's  sufferings  for  our  sins,  is 
apparent ;  for,  granting  that  he  died  for  them  as 
these  scriptures  declare — ^is.  xiix.  4— C;  im.  iCo.  v.  8;  w. 

1— i.  3  Co.  V.  21.  Ga.  i.  4;  iii.  13.  1  Pe.  ii.  24;  iii.  18.  1  Jn.  ii.  3;  iii.  16; 
iv.  14.  Ke.  i.  5;  v.  9.— 

First.  It  is  apparent,  because  it  is  said  that  God 
smelled  in  that  otiering  of  the  body  of  Christ  for 
our  sins  a  sweet-smelling  savour — '  He  gave  him- 
self for  us  an  ofteriug  and  a  sacrifice  to  God,  for  a 
sweet-smelling  savour.'  Ep.r. 2. 

Second.  It  is  apparent,  because  it  is  said  ex- 
pressly that  God  for  Christ's  sake  doth  now  for- 
give— 'Be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you.'  Ep.  iv.  S3. 

Third.  It  is  apparent  that  God  is  satisfied  with 
Christ's  blood  for  our  sins,  because  he  hath  declared 
that  he  can  justify  those  that  believe  in,  or  rely 
upon,  that  blood  for  life,  in  a  way  of  justice  and 
righteousness — 'Being  justified  freely  by  his  grace, 
through  the  reden:ptiou  that  is  in  Christ  Jesus : 
whom  God  hath  set  forth  to  he  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righte- 
ousness for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God ;  to  declare,  I  say, 
at  this  time  his  righteousness :  that  he  might  be 
just,  and  the  justifier  of  him  that  believeth  in  Jesus. ' 

Ro.  iii.  24—26. 

Now,  I  say,  to  object  against  such  plain  testi- 
monies, what  is  it  but  to  deny  that  Christ  died 
i'or  sin ;  or  to  conclude,  that  having  so  done,  he  is 
still  in  the  grave ;  or,  that  there  is  no  such  thing 
as  sin;  or,  no  such  thing  as  revenging  justice  in 
God  against  it ;  or,  that  we  must  die  ourselves  for 
our  sins ;  or,  that  sin  may  be  pardoned  witliout  a 
satisfaction  ;  or,  that  every  man  may  merit  his  own 
salvation?  But  '  Avithout  shedding  of  blood  is  no 
remission.'  lie. L\. 23. 


To  avoid,  therefore,  these  cursed  absurdities,  it 
must  be  granted  that  Jesus  Christ  by  his  death  did 
make  satisfaction  for  sin. 

But  the  Avord  '  satisfaction  '  may  not  be  used  by 
the  Ploly  Ghost,  perhaps  for  that  it  is  too  short  and 
scanty  a  Avord  to  express  the  blessedness  that  comes 
to  sinners  by  the  blood  of  Christ. 

1 .  To  make  satisfaction  amounts  to  no  more  than 
completely  to  ansAver  a  legal  demand  for  harms  and 
injuries  done.  Noav  this,  when  done  to  the  full, 
leaveth  the  ofi"ender' there  where  he  was  before  he 
committed  the  injury.  Noav,  if  Christ  had  done  no 
more  than  this,  he  had  only  paid  our  debt,  but  had 
not  obtained  eternal  redemption  for  us. 

2,  For  a  full  satisfaction  given  by  this  man  for 
harms  done  by  another  may  neither  obtain  the  love 
of  the  person  ofi^ended,  nor  the  smallest  gift  Avhich 
the  person  ofi'ending  hath  not  deserved.  Suppose 
I  owe  to  this  man  ten  thousand  talents,  and  another 
shoidd  pay  him  every  farthing,  there  remaineth  over 
and  above  by  that  complete  satisfaction  not  one 
single  halfpenny  for  me.  Christ  hath  therefore 
done  more  than  to  make  satisfaction  for  sin  by  his 
blood.  He  hath  also  '  made  us  kings  and  priests 
unto  God  and  his  Father,'  and  Ave  '  shall  reign  with 
him  for  ever  and  ever. '  Re.  i.  G ;  x.\ii.  5. 

l^xiddilionol  scriptures  in  proof  of  tl us  doctrine,^ 

But  take  a  few  more  scriptures  for  the  proof  of 
the  doctrine  before  asserted. 

First.  '  We  have  redemption  through  his  blood. ' 
Col.  i.  14.  1.  Redemption  from  sin.  Ep.  i.  7.  2.  Re- 
demption from  death.  He.  ii.  14, 1.5.  Iio.  xiii.  14.  3.  Re- 
demption from  Satan,  lie.  ii.  14.  4.  Redemption  from 
the  Avorld.  Ga.  i.  4.  5.  Redemption  to  God.  Re  v.  u. 
6.  Eternal  redemption — ■'  Neither  by  the  blood  of 
goats  and  calves,  but  by  his  OAvn  blood,  he  entered 
in  once  into  the  holy  place,  having  obtained  eternal 
redemption  for  us. '  He.  hi.  12. 

Second.  We  are  said  also  to  be  washed  in  his 
blood.  1.  Our  persons  are  washed — He  '  loA-ed  us, 
and  washed  us  from  our  sins  in  his  OAvn  blood.'  Re. 
i.  5.  2.  His  blood  Avasheth  also  our  performances 
— '  Our  robes  are  Avashed,  and  made  Avliite  in  the 
blood  of  the  Lamb.'  Re.  vii.  u. 

Tlvird.  We  are  said  to  be  purged  by  his  blood. 
1.  Purged  from  sin  before  God — '  When  he  had  by 
himself  purged  our  sins,  he  sat  doAVU  on  the  right 
hand  of  God.'  lie.  i. 3.  2.  Purged  from  evil  con- 
sciences— '  HoAV  much  more  shall  the  blood  of 
Christ,  Avho  through  the  eternal  Spirit  ofi'ered  him- 
self Avithout  spot  to  God,  purge  your  conscience 
from  dead  works  to  serve  the  living  God  ?'  He.  u-.  11. 

Fourth.  We  are  said  to  be  made  nigh  to  God 
by  his  blood — '  But  now  in  Christ  Jesus,  ye  Avho 
sometimes  Avere  far  ofi',  are  made  nigh  by  the  blood 
of  Chl'ist.'    Ep.  li.  13. 

Fifth.  Peace  is  said  to  be  made  by  his  blood. 


416 


LIGHT   rOR  TIIEM   THAT   SIT  IN   DARKNESS. 


1.  Peace  witli  GoJ.  Coiossiaus  i.  20.     2.  Peacc  of  con- 
science, lie.  x.  10— 23.    3.  Peace  one  with  auotlicr. 

Ep.  ii.  1-tw 

Sixth.  We  arc  said  to  be  justified  by  his  blood. 
•  3Iuch  more  then,  being  now  justified  by  his  blood, 
we  shall  be  saved  from  wrath  through  him.'  Ro.  v.  9. 
Justified,  that  is,  acquitted — 1.  Acquitted  before 
God.  ni).  V.  20,  27.  2.  Acquitted  before  angels,  iiat. 
.■t.wiii.  5-8.  3.  Acquitted  by  the  law.  iio.  iu.  21-23. 
•i.  Acquitted  iu  the  court  of  conscience.  He.  ix.  u. 

Seventh.  We  are  said  to  be  saved  by  his  blood. 
Ho.  V.  8, 0. 

Eigliih.  We  arc  said  to  be  reconciled  by  his  blood. 
Col.  i.  20-22. 

Ninth.  We  are  said  to  be  sanctified  by  his  blood. 

lie.  xiii.  12. 

Tenth.  We  are  said  to  be  admitted  into  the 
holiest  by  his  blood.  He.  x.  lo. 

Eleventh.  We  are  said  to  have  eternal  redemp- 
tion by  his  blood,  iio.  ix.  12. 

Yea,  lastly,  this  blood  which  was  once  spilt  upon 
the  cross,  will  be  the  burden  of  our  song  in  heaven 
jtself  for  ever  and  ever.  Re.  v.  9. 

Xow,  if  we  be  redeemed,  washed,  purged,  made 
.•^ligh  to  God,  have  peace  with  God;  if  we  stand 
just  before  God,  are  saved,  reconciled,  sanctified, 
admitted  into  the  holiest ;  if  we  have  eternal  re- 
demption by  his  blood,  and  if  his  blood  will  be  the 
burden  of  our  song  for  ever ;  then  hath  Christ  paid 
ilic  full  price  for  us  by  his  death,  then  hath  he 
done  more  than  made  satisfaction  for  our  sins. 

SI^VERAL  DEMONSTn.MIONS  MORE,  PROVING  THE 
FORMER  DOCTRIXE. 

But  before  I  conclude  this  answer.  I  will  o-ive 
■you  nme  or  ten  more  undeniable  demonstrations  to 
satisfy  you,  if  God  will  bless  them  to  you,  in  the 
ti-uth  of  this  great  doctrine — to  wit,  that  Jesus 
Christ,  by  what  he  hath  done,  hath  paid  the  fidl 
price  to  God  for  the  souls  of  sinners,  and  obtained 
ttcrnal  redemption  for  them. 

THE  riRST  DEMOXSTR.VTIOX. 

First.  And,  first,  I  begin  with  his  resurrection. 
That  God  that  delivered  him  up  unto  death,  and 
that  made  him  a  curse  for  sin,  that  God  raised  him 
up  from  the  dead—'  But  God  raised  him  from  the 
dead.'  Ac.  iii.  lo ;  xiu.  30.  Now,  Considering  that  at 
hi.s  death  he  was  charged  with  our  sins,  and  ac- 
cursed to  death  for  our  sins,  that  justice  that 
delivered  him  up  for  them  must  have  amends  made 
to  him  before  he  acquits  him  from  them ;  for  there 
can  be  no  change  iu  justice.  Had  he  found  him 
iu  our  sins  in  the  grave,  as  he  found  him  in  them 
upon  the  tree  (for  he  had  them  in  his  body  on 
tlie  tree),  he  had  left  him  there  as  he  had  left  him 


upon  the  tree ;  yea,  he  had  as  surely  rotted  iu  the 
grave,  as  ever  he  died  on  the  tree.  iPe.  11.24.  But 
when  he  visited  Christ  in  the  grave,  he  found  him 
a  holy,  harmless,  undefiled,  and  spotless  Christ, 
and  therefore  he  raised  him  up  from  the  dead — 
'  He  raised  him  up  from  the  dead,  having  loosed 
the  pains  of  death;  because  it  was  not  possible 
that  he  should  be  holden  of  it. '  Ac.  ii.  24. 

Quest.  But  why  not  possible  now  to  be  holden 
of  death  ? 

Ansiv.  Because  the  cause  was  removed.  Sin  was 
the  cause — '  He  died  for  our  sins. — He  gave  him- 
self for  our  sins.' 1  Co.  XV.  1-3.  Ga.  i.  4.  These  sins 
brought  him  to  death ;  but  Avhen  God,  that  had  made 
him  a  curse  for  us,  looked  upon  him  in  the  grave, 
he  found  him  there  without  sin,  and  therefore  loosed 
the  pains  of  death ;  for  justice  saith,  this  is  not 
possible,  because  not  lawful,  that  he  who  lieth  sin- 
less before  God  should  be  swallowed  up  of  death ; 
therefore  he  raised  him  up. 

Quest.  But  what  did  he  do  with  our  sins,  for  ho 
had  them  upon  his  back  ? 

Answ.  It  is  said  he  took  them  away — '  Behold 
the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world.'  It  is  said  he  put  them  away — '  Now  once 
in  the  end  of  the  world  hath  he  appeared  to  put 
away  sin  by  the  sacrifice  of  himself. '  Jn.  i.  29.  He.  ix.  26. 
That  is,  by  the  merit  of  his  undertaking  he  brought 
into  the  world,  and  set  before  the  face  of  God, 
such  a  righteousness  that  outweigheth  and  goeth 
far  beyond  that  sin,  and  so  did  hide  sin  from  the 
sight  of  God ;  hence,  he  that  is  justified  is  said 
to  have  his  sins  hid  and  covered — 'Blessed  is 
he  ivhose  transgression  is  forgiven,  tohose  sin  is 
covered.'  Ps.  xxxn  1.  Covered  with  the  righte- 
ousness of  Christ — '  I  spread  my  skirt  over  thee, 
and  covered  thy  nakedness,'  thy  sins.  Eze.  xvi.  8. 
Clu-ist  Jesus,  therefore,  having  by  the  inflniteness 
of  his  merit  taken  away,  put  away,  or  hidden  our 
sins  from  the  face  of  God,  therefore  he  raised  hiiu 
up  from  the  dead. 

You  find  in  that  sixteenth  of  Leviticus  mention 
made  of  two  goats,  one  was  to  be  slain  for  a  sin-ofi'er- 
ing,  the  other  to  be  left  alive ;  the  goat  that  was 
slain  was  a  type  of  Christ  iu  his  death,  the  goat  that 
was  not  slain  was  a  type  of  Christ  in  his  merit. 
Now  this  living  goat,  he  carried  away  the  sins  of 
the  people  into  the  land  of  forgetfulness — '  And 
Aaron  shall  lay  both  his  hands  upon  the  head  of 
the  live  goat,  and  confess  over  him  all  the  iniquities 
of  the  children  of  Israel,  and  all  their  transgressions 
in  all  their  sins,  putting  them  upon  the  head  of  the 
goat,  and  shall  send  hiia  away  by  the  hands  of  a 
fit  man  into  the  Avilderness ;  and  the  goat  shall 
bear  upon  him  all  their  iniquities  unto  a  land  not 
inhabited.'  Le.  xvi.  21,  22.  Thus  did  Jesus  Christ 
bear  away  by  the  merit  of  his  death  the  sins  and 
iniquities  of  them  that  believe ;  wherefore,  when 


LIGHT   FOR  THEM   THAT   SIT   IN   DARKNESS. 


4J7 


God  came  to  hiin  in  the  grave,  lie  found  him  holy 
and  undefiled,  and  raised  him  up  from  the  dead. 

And  observe  it,  as  his  death  was  for  our  sin,  so 
liis  rising  again  was  for  our  discharge;  for  both  in 
liis  death  and  resurrection  he  immediately  respected 
our  benefits;  he  died  for  us,  he  rose  from  the  dead 
for  us — '  He  was  delivered  for  our  offences,  and 
was  j'aised  again  for  our  justification.'  Ro. iv. 25.  By 
his  death  he  carried  away  our  sins,  by  his  rising 
he  brought  to  us  justifying  righteousness. 

There  are  five  circiwistances  also  attending  his 
resurrection  that  show  us  how  well  pleased  God  was 
with  his  death. 

First.  It  must  be  solemnized  Avitli  the  company, 
attendance,  and  testimony  of  angels.  Mat.  xxviii.  i-s. 

Lu.  XXIV.  3—7.    Jn.  xx.  11,  li. 

Second.  At,  or  just  upon,  his  resurrection,  the 
graves  where  many  of  the  saints  for  whom  he  died 
lay  asleep,  did  open,  and  they  followed  their  Lord 
in  full  triumph  over  death — '  The  graves  were 
opened,  and  many  bodies  of  the  saints  which  slept 
arose,  and  came  out  of  the  graves  after  his  resur- 
rection, and  went  into  the  holy  city,  and  appeared 
unto  many.'  Mat.  xxvii.  52,  53.  These  saints  coming 
out  of  their  graves  after  him,  what  a  testimony  is 
it  that  he  for  them  had  taken  away  sin,  and  de- 
stroyed him  that  had  the  power  of  death;  yea,  what 
a  testimony  was  it  that  he  had  made  amends  to  God 
the  Father,  who  granted  him  at  his  resurrection  to 
have  presently  out  of  the  grave,  of  the  price  of  his 
blood,  even  the  bodies  of  many  of  the  saints  which 
slept !  He  was  declared  to  be  the  Son  of  God  with 
power  by  the  Spirit  of  holiness,  and  the  resurrec- 
tion from  the  dead.  Ko.  i.  4.  It  saith  not,  by  his 
resurrection,  though  that  be  true ;  but  by  the 
resurrection,  meaning  the  resurrection  of  the  bodies 
of  the  saints  which  slept,  because  they  rose  by  vir- 
tue of  his  blood ;  and  by  that  he  was  with  power 
declared  to  be  the  Son  of  God.  They,  I  say,  were 
part  of  his  purchase,  some  of  them  for  whom  Christ 
died.  Now  for  God  to  raise  them,  and  that  upon 
and  by  virtue  of  his  resun'ection,  what  is  it  but  an 
open  declaration  from  heaven  that  Christ  by  his 
death  hath  made  amends  for  us,  and  obtained  eter- 
nal redemption  for  us  ? 

Tliird.  When  he  was  risen  from  the  dead,  God, 
to  confirm  his  disciples  in  the  faith  of  the  redemp- 
tion that  Christ  had  obtained  by  his  blood,  brings 
him  to  the  church,  presents  him  to  them  alive,  shows 
him  openly,  sometimes  to  two  or  three,  sometimes 
to  eleven  or  twelve,  and  once  to  above  five  hundred 
brethren  at  once.  Ac  i.  3 ;  x.  40.  Lu.  xxiv.  la-ic.  Je.  xx.  la ; 

xxi.  1-23.    1  Co.  XV.  3-8. 

Fourth.  At  his  resurrection,  God  gives  him  the 
keys  of  hell  and  of  death.  Re.  i.  is.  Hell  and  death 
are  the  effects  and  fruits  of  sin.  '  The  wicked  shall 
be  turned  into  hell,'  and  the  wages  of  sin  is  death. 
But  what  then  are  sinners  the  better  for  the  death 

VOL    I. 


and  blood  of  Christ?  0!  they  that  dare  venture 
upon  him  are  much  the  better,  for  they  shall  not 
perish,  unless  the  Saviour  will  damn  them,  for  he 
hath  the  keys  of  hell  and  of  death.  '  Fear  not,' 
saith  he,  '  I  am  the  first  and  the  last,  I  am  he  that 
liveth,  and  was  dead,  and,  behold,  I  am  alive  for 
evermore,  and  have  the  keys  of  hell  and  of  death.' 
These  were  given  him  at  his  resurrection,  as  if  God 
had  said.  My  Son,  thou  hast  spilt  thy  blood  for  sin- 
ners, I  am  pleased  with  it,  I  am  delighted  in  thy 
merits,  and  in  the  redemption  which  thou  hast 
wrought ;  in  token  hereof  I  give  thee  the  keys  of 
hell  and  of  death ;  I  give  thee  all  power  in  heaven 
and  earth ;  save  who  thou  wilt,  deliver  who  thou 
wilt,  bring  to  heaven  who  thou  wilt. 

Fifth.  At  Christ's  resurrection,  God  bids  him 
ask  the  heathen  of  him,  with  a  promise  to  give  him 
the  uttermost  parts  of  the  earth  for  his  possession. 
This  sentence  is  in  the  second  Psalm,  and  is  ex- 
pounded by  Paul's  interpretation  of  the  words  be- 
fore, to  be  spoken  to  Christ  at  his  resurrection — 
'  Thou  art  my  Son,  this  day  have  I  begotten  thee.' 
I  have  begotten  thee — that  is,  saith  Paul,  from  the 
dead.  Ac.  xiii.  33,  34. 

He  hath  raised  up  Jesus  again,  as  it  is  also  writ- 
ten in  the  second  Psalm — '  Thou  art  my  Son,  this 
day  have  I  begotten  thee.'  Now  mark,  at  his 
raising  him  from  the  dead,  he  bids  him  ask,  '  Ask 
of  me,'  and  that  'the  heathen;'  as  if  God  had  said. 
My  Son,  thy  blood  hath  pacified  and  appeased  my 
justice;  I  can  now  in  justice,  for  thy  sake,  forgive 
poor  mortals  their  sin.  Ask  them  of  me;  ask  them, 
though  they  be  heathens,  and  I  will  give  them  to 
thee,  to  the  utmost  ends  of  the  earth.  This  is,  then, 
tlie  first  demonstration  to  prove  that  Jesus  Christ, 
by  what  he  hath  done,  hatii  paid  full  price  to  God 
for  the  souls  of  sinners,  and  obtained  eternal  re- 
demption for  them — namely,  his  being  raised  again 
from  the  dead. 

THE  SECOND  DEMONSTRATIOX. 

Second,  A  second  thing  that  demonstrateth  this 
truth  is,  tJiat  he  ascended  and  was  received  up  into 
heaven.  '  So  then,  after  the  Lord  had  spoken  to 
them,  be  was  received  up  into  heaven,'  Mar.  xvi.  ly. 
This  demonstration  consisteth  of  two  parts — First, 
Of  his  ascending.     Second,  Of  his  being  received. 

First.  For  his  ascending — '  He  ascended  up  on 
high.'  Ep.  iv.  8.  This  act  of  ascending  answereth  to 
tiie  liigli-priest  under  the  law,  who,  after  they  liail 
killed  the  sacrifice,  he  was  to  bring  the  blood  into 
the  most  holy  place — to  wit,  the  inner  temple,  the 
way  to  which  was  ascending  or  going  up.  2  Ch.  Lx. 

Now,  consider  the  circumstances  that  attended 
his  ascending,  when  he  went  to  carry  his  l)lood  to 
present  it  before  the  mercy-seat,  and  you  will  find 
they  all  say  amends  is  made  to  God  lor  us. 
3  G 


413 


LIGHT  FOR  THEiAI   THAT   SIT   IN   DARKNESS. 


1.  At  tliis  he  is  again  attciiJed  and  accompanied 
with  angels.  Ac.  L  lo,  u. 

2.  He  ascendeth  with  a  shout,  and  with  the 
sound  of  a  trumpet,  with  'Sing  praises,  sing 
praises,  sing  praises.'  Ps.  xlvii.  c. 

3.  Tlic  enemies  of  man's  salvation  are  now  tied 
to  his  chariot-wheels — 'When  he  ascended  up  on 
hiHi,  he  led  captivity  captive.'  Ep.  iv.  8.  That  is, 
he  led  death,  devils,  and  hell,  and  the  grave,  and 
the  curse,  captive,  for  these  things  were  our  cap- 
tivity. And  thus  did  Deborah  prophesy  of  him 
when  she  cried,  *  Arise,  Barak,  and  lead  thy  cap- 
tivity captive,  thou  son  of  Abinoam.'  Ju.  v.  12.  This 
David  also  foresaw  when  he  said,  '  Thou  hast 
ascended  on  high,  thou  hast  led  captivity  captive.' 

Vs.  Ixviii.  18. 

4.  The  apostles  must  be  the  beholders  of  his 
going  up,  and  must  see  the  cloud  receive  him  out 
of  their  sight.   Ac  i.  9-12. 

The  consideration  of  these  things  strongly  en- 
forceth  this  conclusion,  that  he  hath  spoiled  what 
would  have  spoiled  us,  had  he  not  by  his  blood 
shed  taken  them  away.  And  I  say,  for  God  to 
adorn  him  with  all  this  glory  in  his  ascension,  thus 
to  make  him  ride  conqueror  up  into  the  clouds, 
thus  to  go  up  with  sound  of  trumpet,  witli  shout 
of  angels,  and  with  songs  of  praises,  and,  let  me 
add,  to  be  accompanied  also  with  those  that  rose 
from  the  dead  after  his  resurrection,  who  were  the 
very  price  of  his  blood ;  this  doth  greatly  demon- 
strate that  Jesus  Christ,  by  what  he  hath  done, 
hath  paid  full  price  to  God  for  the  souls  of  sinners, 
and  obtained  eternal  redemption  for  them  ;  he  had 
not  else  rode  thus  in  triumph  to  heaven. 

Second.  1  come  now  to  his  being  received — '  lie 
was  received  up  into  heaven.'  The  high-priest 
under  the  law,  M'hen  he  ascended  hito  the  holiest, 
he  was  there  to  otier  the  blood,  which  holiest  was 
the  type  of  heaven.  Ex.  xix.  10, 11.  lie.  ix.  24.  But  be- 
cause the  sacrifices  under  the  law  could  not  make 
them  that  did  the  service  perfect  as  pertaining  to 
the  conscience,  therefore  they  were  to  stand,  not  to 
sit;  to  come  out  again,  not  tarry  there.  '  For  i^  is 
not  possible  that  the  blood  of  bulls  and  of  goats 
should  take  away  sins.  Wherefore,  when  he  Com- 
eth into  the  world,  he  saith.  Sacrifice  and  oftering 
thou  wouldest  not,  but  a  body  hast  thou  prepared 
me :  in  burnt  offerings  and  sacrifices  for  sin  thou 
liast  had  no  pleasure.  Then  said  I,  Lo,  I  come 
(in  the  volume  of  tlie  book  it  is  written  of  me),  to 
do  thy  will,  0  God.'   lie.  x.  4-g. 

Christ,  therefore,  in  his  entering  into  heaven,  did 
it  as  high-priest  of  the  church  of  God;  therefore 
neither  did  he  go  in  without  blood.  Wherefore, 
when  he  came  to  be  'an  high-priest  of  good  things 
to  come,  by  a  greater  and  more  perfect  tabernacle, 
not  made  with  hands,  that  is  to  say,  not  of  this 
building;  neither  by  the  blood  of  goats  and  calves 


but  by  his  own  blood  ;  he  entered  in  once  into  tho 
holy  place,  having  obtained  eternal  redemptionyb/' 
us.'  lie.  ix.  12-u.  He  entered  in,  having  obtained, 
or  because  he  obtained,  eternal  redemption  for  us. 
But  to  pass  that. 

[^Glorious  circumstances  attending  his  entrance  into 
heaven.  ] 

Consider  ye  now  also  those  glorious  circumstances 
that  accompany  his  approach  to  the  gates  of  tho 
everlasting  habitation. 

First.  The  everlasting  gates  are  set,  yea,  bid 
stand  open — Be  ye  open,  '  ye  everlasting  doors,  and 
the  King  of  glory  shall  come  in.'  This  King  of 
glory  is  Jesus  Christ,  and  the  words  are  a  pro- 
phecy of  his  glorious  ascending  into  the  heavens, 
when  he  went  up  as  the  high-priest  of  the  church, 
to  carry  the  price  of  his  blood  into  the  holiest  of 
all.  '  Lift  up  your  heads,  0  ye  gates ;  even  life 
them  up,  ye  everlasting  doors ;  and  the  King  of 
glory  shall  come  in.'  Ps.  xxLv.  7,  9. 

Second.  At  his  entrance  he  was  received,  and  the 
price  accepted  which  he  paid  for  our  souls.  Hence 
it  is  said,  he  entered  in  by  his  blood — that  is,  by 
the  merit  of  it.  '  To  receive'  is  an  act  of  compla- 
cency and  delight,  and  includeth  well-pleasedness 
in  the  person  receiving,  who  is  God  the  Father;  and 
considering  that  this  Jesus  now  received  is  to  be 
received  upon  our  account,  or  as  undertaking  the 
salvation  of  sumers — for  he  entered  into  the  heavens 
for  us — it  is  apparent  that  he  entered  thither  by 
virtue  of  his  infinite  righteousness,  which  he  ac- 
complished for  us  upon  the  earth. 

Third.  At  his  reception  he  received  glory,  and 
that  also  for  our  encouragement — '  God  raised 
him  up,  and  gave  him  glory,  that  your  faith  and 
hope  might  be  in  God.'  1  Pe.  i.  10—21.  He  gave  him 
glory,  as  a  testimony  that  his  undertaking  the 
work  of  our  redemption  was  accepted  of  him. 

1.  He  gave  glory  to  his  person,  in  granting  him 
to  sit  at  his  own  riglit  hand;  and  tliis  he  had,  I 
say,  for  or  upon  the  account  of  the  work  he  accom- 
plished for  us  in  the  world.  When  he  had  oftered 
up  one  sacrifice  for  sins  for  ever,  he  sat  down  on 
the  right  hand  of  God,  and  this  by  God's  appoint- 
ment— 'Sit  thou  at  my  right  hand.'  He.  x.  12,  13. 
This  glory  is  the  highest ;  it  is  above  all  kings, 
princes,  and  potentates  in  this  world ;  it  is  above 
all  angels,  principalities,  and  powers  in  heaven. 
'  He  is  gone  into  heaven,  and  is  on  the  right  hand 
of  God,  angels  and  authorities  and  powei'S  being 
made  subject  unto  him.'   1  Pe.  iii.  32. 

2.  He  gave  glory  to  his  name,  to  his  name  Jesus, 
that  name  being  exalted  above  every  name — '  He 
hath  given  him  a  name  above  every  name,  that  at 
the  name  of  Jesus  every  knee  should  bow,  of  things 
in  heaven,  and  things  in  earth,  and  things  under 
the  earth  ;  and  that  every  tonoue  should  confess 


TIGHT   FOR  THEM   THAT   SIT   IN   DARKNESS. 


419 


that  Jesus  Christ  is  LurJ,  to  the  glory  of  God  the 
Father.'  Phi.  ii.  9— il. 

This  name  is  said,  in  another  place,  to  be  a 
name  above  every  name  that  is  named,  '  not  only 
in  this  world,  but  also  in  that  which  is  to  come,' 

Ep.i.21. 

But  should  Jesus  have  been  such  a  name,  since 
he  undertook  for  sinners,  had  this  midertaker  failed 
in  his  work,  if  his  work  had  not  been  accepted 
with  God,  even  the  work  of  our  redemption  by  his 
blood?  No,  verily;  it  Avould  have  stunk  in  the 
nostrils  both  of  God  and  man  ;  it  would  have  been 
the  most  abhorred  name.  But  Jesiis  is  the  name ; 
Jesus  he  was  called,  in  order  to  his  work — '  His 
name  shall  be  called  Jesus,  for  he  shall  save;'  he 
was  so  named  of  the  angel  before  he  was  con- 
ceived in  the  womb ;  and  he  goeth  by  that  name 
now  he  is  in  heaven  ;  by  the  name  Jesus — '  Jesus 
of  Nazareth,'  because  he  once  dwelt  there.  This 
name,  I  say,  is  the  highest  name,  the  everlasting 
name,  the  name  that  he  is  to  go  by,  to  be  known 
by,  to  be  worshipped  by,  and  to  be  glorified  by ; 
yea,  the  name  by  which  also  most  glory  shall 
redound  to  God  the  Father,  Now,  what  is  the 
signification  of  this  name  but  Saviour  ?  This 
name  he  hath,  therefore,  for  his  work's  sake;  and 
because  God  delighted  in  his  undertaking,  and  was 
pleased  with  the  price  he  had  paid  for  us,  there- 
fore the  Divine  Majesty  hath  given  him  it,  hath 
made  it  high,  and  hath  commanded  all  angels  to 
bow  unto  it ;  yea,  it  is  the  name  in  which  he  resteth, 
and  by  which  he  hath  magnified  all  his  attributes. 

(1.)  This  is  the  name  by  which  sinners  should 
go  to  God  the  Father. 

(2.)  This  is  the  name  through  which  tliey  obtain 
forgiveness  of  sins,  and  '  anything  ' — '  If  ye  shall 
ask  anything  in  my  name,  I  will  do  it.'  Jn.  xiv.  14. 

(3.)  This  is  the  name  through  which  our  spiritual 
services  and  sacrifices  are  accepted,  and  by  which 
an  answer  of  peace  is  returned  into  our  bosoms. 
1  Pe.  ii.     But  more  of  this  anon. 

(4.)  At  this  name  devils  tremble,  at  (his  name 
angels  bow  the  head,  at  this  name  God's  heart 
openeth,  at  this  name  the  godly  man's  heart  is 
comforted ;  this  name,  none  but  devils  hate  it,  and 
none  but  those  that  must  be  damned  despise  it. 
*  No  man  speaking  by  the  Spirit  of  God  calleth 
Jesus  accursed,'  or  accounteth  him  still  dead,  and 
his  blood  inefi'ectual  to  save  the  world. 

3.  Me  hath  also  given  him  the  glory  of  office. 

(1.)  He  is  there  a  priest  for  ever,  intercepting 
betwixt  the  Divine  presence  and  all  that  hate  us, 
by  his  blood ;  sin,  Satan,  death,  hell,  tlie  law,  the 
grave,  or  the  like,  cannot  be  heard,  if  his  blood  be 
presented  to  God  as  tlie  atonement  for  us.  This  is 
called  the  blood  of  sprinkling,  that  speaketh  better 
things  than  the  blood  of  Abel.  He,  xii,  u.  By  this 
blood   he   entered  into  heaven,  by  this  blood  he 


secureth  from  M-rath  '  all  that  come  unto  God  by 
him.'  But  should  his  blood  have  had  a  voice  in 
lieaven  to  save  withal,  had  it  not  merited  first,  even 
in  the  shedding  of  it,  the  ransom  and  redemption 
of  souls  ?  It  is  true,  a  man  whose  blood  cannot 
save,  may,  with  x\bers,  cry  out  for  vengeance  and 
wrath  on  the  head  of  him  that  shed  it.  But  this 
blood  speaks  for  better  things,  this  blood  speaks 
for  souls,  for  sinners,  for  pardon,  *  having  obtained 
eternal  redemption  for  us.' 

(2.)  He  is  there  a  forerunner  for  us — *  Whither 
the  forerunner  is  for  us  entered,  even  Jesus.'  He. 
vi.  20.  This  office  of  harbinger  is  distinct  from, 
though  it  comes  by  virtue  of,  his  priestly  office ; 
therefore  they  are  both  mentioned  in  the  text — 
*  Whither  the  forerunner  is  for  us  entered,  even 
Jesus,  made  an  high-priest  for  ever,  after  the  order 
of  Melchisedec'  He  is  therefore  our  forerunner 
by  virtue  of  his  priesthood,  his  blood  giving  worth 
to  all  he  does. 

In  this  ofiice  of  harbinger  or  forerunner,  he  pre- 
pareth  for  believers  their  dwelling-places  in  the 
heavens ;  their  dwelling-places  according  to  their 
place,  state,  calling,  service,  or  work,  in  his  body, 
the  church — '  In  my  Father's  house,'  saith  he, 
'  are  raanj'  mansions ;  if  it  were  not  so,  I  would 
have  told  you.     I  go  to  prepare  a  place  for  you.' 

Jn.  xiv.  2. 

This  is  that  mentioned  in  the  forty-seventh 
Psalm — '  He  shall  choose  our  inheritance  for  us, 
the  excellency  of  Jacob,  whom  he  loved.'  But 
should  he  have  had  power  to  choose  our  inheritance 
for  us,  to  prepare  for  us  our  dwelling-places  ;  should 
he  have  power  to  give  even  heaven  itself  to  a  com- 
pany of  poor  men,  had  he  not  in  the  first  place 
obtained  by  his  blood  the  deliverance  of  our  souls 
from  death  ? 

(3.)  He  is  there  a  prophet  for  us,  by  which  ofiice 
of  his  he  hath  received  to  communicate  the  whole 
will  of  the  eternal  God,  so  far  as  is  fit  for  us  to 
know  in  this  world,  or  in  that  whicli  is  to  come. 
Hence  he  is  called  the  prophet  of  tlio  cliurch — 
'  The  Lord  shall  raise  you  up  a  prophet,'  '  and  this 
is  of  a  truth  that  prophet  that  should  come  into 
the  world.'  But  this  office  he  hath  also  now  in 
heaven,  by  virtue  of  the  blood  he  shed  for  us  upon 
earth.  Hence  the  new  testament  is  called,  '  the 
new  testament  in  his  blood;'  and  his  blood  is  said 
to  be  '  the  blood  of  tlie  everlasting  covenant'  or 
testament ;  yea,  such  virtue  dotli  his  blood  give  to 
the  new  testament,  or  covenant  of  grace,  as  that 
severed  from  that  it  is  nothing  worth  ;  '  for  a  testa- 
ment is  of  force  after  men  are  dead  ;  otherwise  it 
is  of  no  strength  at  all  Avhile  the  testator  liveth.' 
He.  ix.  17.  So  that  every  word  of  God  which  he 
hath  by  Christ  given  to  us  for  our  everlasting  con- 
solation, is  dipped  in  blood,  is  founded  in  blood,  and 
stands  good  to  sinners  purely — I  mofin  witli  respect 


420 


LIGHT   FOR  THEM   THAT   SIT   IN   DARKNESS. 


to  merit— upon  the  account  of  blood,  or  because 
his  blood  tliat  was  shed  for  us  on  the  cross  pre- 
vailed for  us  for  the  remission  of  our  sins.  Let  no 
man  tliiuk  to  receive  any  benefit  bj  Christ's  pro- 
|tbetical  office,  by  any  of  the  good  words  of  grace, 
and  forgiveness  of  sins  that  are  sprinkled  up  and 
down  in  the  new  testament ;  that  looketh  not  for 
that  good  to  come  to  him  for  the  sake  of  that  blood 
by  which  this  testament  is  established ;  for  '  neither 
was  the  first  testament  dedicated  without  blood; 
fur  when  j\Ioscs  had  spoken  every  precept  to  all 
the  people  according  to  the  law,  he  took  the  blood 
of  calves  and  of  goats,  with  water,  and  scarlet 
wool,  and  hyssop,  and  sprinkled  both  the  book, 
and  all  the  people,  saying.  This  is  the  blood  of 
the  testament  which  God  hath  enjoined  unto  you.' 

Jle.  ii.  lS-20. 

The  prophetical  office  of  Christ  standeth  of  two 
parts — first,  in  promises  of  grace:  secondly,  in 
directions  of  worship.  But  neither  is  this  last — 
to  wit,  the  doctrine  of  worship,  or  our  subjection 
to  that  worship — of  any  value  any  further  than  as 
sprinkled  also  with  his  blood ;  for  as  in  the  first 
testament,  the  tabernacle  and  all  the  vessels  of 
the  ministry  were  sprinkled  with  blood,  and  it  was 
necessary  that  so  it  should  be,  so  the  heavenly 
things  themselves  must  be  also  purified  with  sacri- 
fices, but  yet  'with  better  sacrifices  than  these;' 
for  now,  not  Moses,  but  Christ,  doth  sprinkle,  not 
with  blood  of  calves,  but  with  his  own  blood ; 
neither  as  entered  into  places  made  with  hands, 
but  from  heaven  doth  Jesus  sprinkle  all  that 
doctrine  of  worship,  and  subjection  of  his  saints 
thereto,  which  is  of  his  own  instituting  and  com- 
manding. He.  ix.  23-26. 

(4.)  lie  hath  received  there  the  office  of  a  king, 
by  which  he  ruletli  in  the  church,  and  over  all 
things  for  her  sake.  '  The  government  shall  be 
upon  his  shoulder ; '  the  Lord  God  hath  given  him 
the  throne  of  his  father  David.  Hence  it  is  that 
he  saith,  '  All  power  is  given  unto  me  in  heaven 
and  in  eartii ;'  but  now  this  kingly  office,  he  hath 
it  by  his  blood,  because  he  humbled  himself  to 
death,  therefore  God  hath  highly  exalted  him,  and 
given  him  the  highest  name.  And  hence,  again, 
he  is  called  a  Lamb  upon  the  throne — *  In  the 
midst  of  the  throne,  and  of  the  four  beasts,  and 
in  the  midst  of  the  elders,  stood  a  Lamb  as  it  had 
been  shun,  having  seven  horns;'  a  demonstration 
of  kingly  power.  But  mark,  he  was  a  Lamb  upon 
the  thrune,  he  had  his  horns  as  a  lamb.  Now  by 
•  Lamb'  we  are  to  understand,  not  only  his  meek 
and  sweet  disposition,  but  his  sacrifice  ;  for  he  was 
as  a  lamb  to  be  slain  and  sacrificed ;  and  so  his 
having  a  throne  and  seven  horns,  as  a  lamb,  givctli 
us  to  understand  that  he  obtained  this  dignity  of 
king  by  his  blood,  itc.  v.  •  When  he  had  by  him- 
self purged   our  sins,  he    sat  down  on   the  ri'-ht 


hand  of  the  Majesty  on  high,'  He.  i.  s.  When  '  ho 
had  offered  one  sacrifice  for  sins  for  ever,  he  sat 
down  on  the  right  hand  of  God.'  He.  x.  12. 

Now,  put  all  these  together — to  wit,  his  resur- 
rection from  the  dead,  his  ascension,  and  exalta- 
tion to  office  ;  and  remember  also  that  the  person 
thus  exalted  is  the  same  Jesus  of  Nazareth  that 
sometime  was  made  accursed  of  God  for  sin,  and 
also  that  he  obtained  this  glory  by  virtue  of  the 
blood  that  was  shed  for  us,  and  it  must  unavoid- 
ably follow  that  Jesus  Christ,  by  what  he  hath 
done,  hath  paid  a  full  price  to  God  for  sinners,  and 
obtained  eternal  redemption  for  theui. 

THE  THIRD  DEMONSTRATION. 

Third.  But  to  proceed.  A  third  demonstration 
that  Jesus  Christ,  by  what  he  hath  done,  hath  paid 
full  price  to  God  for  sinners,  and  obtained  eternal 
redemption  for  them,  is,  because  he  hath  received /or 
them  the  Holy  Spirit  of  God. 

'  This  Jesus  hath  God  raised  up,  whereof,'  said 
Peter,  '  we  all  are  witnesses.  Therefore,  being  by 
the  right  hand  of  God  exalted,  and  having  received 
of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  Avhich  ye  now  see  and  hear.' 
Ac.  ii.  32,  33. 

The  receiving  of  the  II0I3'  Ghost  at  the  hand  of 
the  Father,  who  had  bruised  him  before  for  the 
transgressions  of  his  people  ;  the  receiving  of  it,  I 
sa}',  upon  his  resurrection,  and  that  to  give  them 
for  whom,  just  before,  he  had  spilt  his  blood  to 
make  an  atonement  for  their  souls,  argueth  that 
the  Divine  Majesty  found  rest  and  content  in  that 
precious  blood,  and  found  it  full  price  for  the 
sinners  for  whom  he  shed  it. 

And  if  you  consider  the  necessity  of  the  giving 
of  this  good  Spirit  to  men,  and  the  benefit  that 
they  receive  by  his  coming  upon  them,  you  will  see 
yet  more  into  the  truth  now  contended  for.  First, 
then.  Of  the  necessity  of  giving  this  good  Spirit; 
and  then.  Second,  Of  the  benefit  which  we  receive 
at  his  coming. 

Fii'st.  Of  the  necessity  of  its  being  given. 

1.  Otherwise,  Jesus  could  never  have  been  proved 
to  be  the  Saviour;  for  the  promise  was,  that  Mes- 
sias  should  have  the  Spirit  given  him ;  given  him 
to  communicate — '  As  for  me,  this  is  my  cove- 
nant with  them,  saith  the  Lord,  IMy  Spirit  that 
is  upon  thee,  and  my  woi'ds  which  I  have  put  in 
thy  mouth,'  meaning  the  Redeemer,  'shall  not 
depart  out  of  thy  mouth,  nor  out  of  the  mouth  of 
thy  seed,  nor  out  of  the  mouth  of  thy  seed's  sect', 
saith   the  Lord,   from  henceforth  and   for  ever.' 

Is.  li.x.  20,  21. 

Here  is  the  promise  of  the  Spirit  to  be  given  to 

Christ,  and  by  him  to  his  seed  for  ever.     And  this 

!  was  signified  Ions  before  in  the  anointing  of  Aaron 


LIGHT  FOR  THEM  THAT  SIT   IN   DARKNESS. 


421 


and  his  sons — '  And  tliou  slialt  anoint  Aaron  and 
liis  sons,  and  consecrate  tlieni.'  Ex.  xxx.  so. 

This  Spirit  Jesus  promised  to  send  unto  his  at 
his  exaltation  on  the  right  hand  of  God  ;  the  Spirit, 
I  say,  in  the  plentiful  pourings  of  it  out.  True, 
the  church  in  all  ages  had  something  of  it  hy  virtue 
of  the  suretiship  of  the  Lord  Jesus;  hut  this,  in 
comparison  of  what  was  to  come  into  the  church 
after  his  resurrection,  is  not  reckoned  a  pouring 
forth  ;  therefore  pourings  forth  are  reserved  to  the 
time  of  the  ascension  and  exaltation  of  this  Jesus. 
'  I  will  pour  out  of  my  Spirit  in  tJiose  days.' 

Hence  Jesus  reserves  it  till  his  going  away,  and 
it  is  expressly  said,  '  The  Holy  Ghost  was  not  yet 
given,  hecause  that  Jesus  was  not  yet  glorified.' 
Accordingly  did  the  apostles  wait  after  his  resur- 
rection for  the  pouring  forth  of  the  Holy  Ghost, 
and  at  the  set  time  did  receive  it ;  by  the  giving 
of  which  ho  declared  himself  to  he  the  Son  of  God 

and  Saviour  of  the  world.  Ju.  vii.  .39;  xiv.  26;  xv.  26;  xvi.7. 
Ac.  i.  i,  5 ;  ii.  16, 17.  Joel  ii.  28.  Ro.  i.  4. 

2.  Without  the  giving  of  the  Holy  Ghost,  there 
had  wanted  a  testimony  that  his  go.spel  was  the 
gospel  of  Messias.  Moses'  ministration  was  con- 
firmed by  signs  and  wonders  and  mighty  deeds, 
both  in  Egypt,  in  the  wilderness,  and  at  the  Eed 
Sea ;  wherefore  it  was  necessary  that  the  doctrine 
of  redemption  by  blood,  which  is  the  doctrine  of  the 
gospel  of  this  Jesus,  should  be  also  '  confirmed  with 
signs  following.'  Hence  both  himself  and  apostles 
did  as  frequently  work  miracles  and  do  mighty 
deeds  as  his  ministers  now  do  preach  ;  which  signs 
and  miracles  and  wonders  confirmed  their  doctrine, 
though  themselves,  both  master  and  scholar,  were 
in  appearance  the  most  considerable  mean  [in  out- 
ward show  the  meanest  of  men] ;  yea,  they  by  the 
means  of  the  Holy  Ghost  have  so  ratified,  con- 
firmed, and  settled  the  gospel  in  the  world,  that 
no  philosopher,  tyrant,  or  devil,  hath  been  able 
hitherto  to  move  it  out  of  its  place.  He  confirmed 
*  the  word  with  signs  following.'  Mar.  xvi.  20.  He.  ii.  4. 

3.  As  the  giving  of  the  Holy  Ghost  was  necessary 
thus,  so  was  it  necessary  also  to  strengthen  them 
that  were  intrusted  with  the  gospel,  (1.)  To  preach 
it  efiectually ;  (2.)  To  stand  to  it  boldly;  and  (3.)  To 
justify  it  to  be  the  doctrine  of  Messias  incontrol- 
lably.  (1.)  To  preach  it  efiectually,  in  demon- 
stration of  the  Spirit,  l  Co.  ii.  4.  Jn.  xvi.  8,  9.  Ac.  viii.  13. 
(2.)  To  stand  to  it  boldly— •  Then  Peter,  filled 
with  the  Holy  Ghost,  said.'  'And  they  saw  the 
boldness  of  Peter  and  John.'  2Co.  vl.  4-g.  Ac.  iv.  8,  is. 
(3.)  To  justify  the  doctrine  incontroUably — '  I  will 
give  you  a  mouth  and  wisdom  which  all  your  ad- 
versaries shall  not  be  able  to  gainsay  nor  resist.' 
Lu.  xxi.  15.  '  And  they  were  not  able  to  resist  the 
wisdom  and  spirit  by  which  he  spake.'  Ac.  vi.  lo. 

Now  I  say,  that  God  should  give  the  Holy 
Ghost  to  Jesus  to  confirm  this  gospel,  redcmjitiun 


from  sin  by  his  blood,  what  is  it  but  that  by  his 
blood  he  hath  paid  full  price  to  God  for  sinners, 
and  obtained  eternal  redemption  for  them? 

[Second.  ]  But  again  ;  the  henefd  which  we  receive 
at  the  coming  of  the  Holy  Ghost  doth  more  demon- 
strate this  truth ;  hath  Christ  purchased  sinners, 
and  are  they  the  price  of  his  blood?  Yes.  But 
how  doth  that  appear?  Why,  because  by  the  Holy 
Ghost  which  he  hath  received  to  give  us,  we  are 
fitted  for  the  inheritance  which  by  his  blood  is  pre- 
pared for  us. 

1.  By  the  Spirit  of  God  we  are  quickened  and 
raised  from  a  state  of  sin,  but  that  we  coidd  not  be 
were  it  not  that  an  atonement  is  made  for  us  first, 
by  the  blood  of  Christ  our  Saviour.  This  is  true ; 
for  they  that  are  quickened  by  the  Holy  Ghost  are 
quickened  by  it  through  the  word  of  the  gospel, 
which  oft'ereth  justification  to  sinners  through  faith 
in  his  blood ;  yea,  we  are  said  to  be  quickened  to- 
gether with  him,  dead  and  risen  with  him,  yet  so 
as  by  the  Spirit  of  God, 

2.  We  are  not  only  quickened  by  the  Holy 
Ghost,  but  possessed  therewith  ;  it  is  given  to  dwell 
in  our  hearts — '  Because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  your  hearts.'  G.-u 
iv.  6.  Which  Spirit  is  also  our  earnest  for  heaven, 
until  the  redemption  of  the  purchased  possession — 
that  is,  until  our  body,  which  is  the  purchased  pos- 
session, be  redeemed  also  out  of  the  grave  by  the 
power  of  the  same  mighty  Spirit  of  God.  Ep.  i.  13, 14. 

3.  By  this  Holy  Spirit  we  are  made  to  believe. 

Ro.  XV.  13. 

4.  By  this  Holy  Spirit  we  are  helped  to  pray 
and  call  God  Father. 

5.  By  this  Holy  Spirit  we  are  helped  to  under- 
stand and  apply  the  promises. 

6.  By  this  Holy  Spirit  the  joy  of  heaven  and 
the  love  of  God  is  shed  abroad  in  the  heart  of  the 
saved. 

7.  By  this  Holy  Spirit  wc  are  made  to  wait  for 
the  hope  of  righteousness  by  faith;  that  is,  to  stand 
fast  through  our  Lord  Jesus  in  the  day  when  he 
shall  judge  the  world. 

And  all  this  is  the  fruit  of  redemption  by  blood, 
of  redemption  by  the  blood  of  Christ. 

This  is  yet  further  evident,  (1.)  Because  the 
work  of  the  Spirit  is  to  lead  us  into  the  sayings  of 
Christ,  which,  as  to  cur  redemption  from  death, 
are  such  as  these — *  I  lay  down  my  life,  that  you 
may  have  life  ;'  *  I  give  my  life  a  ransom  for  many;' 
and,  '  The  bread  that  I  will  give  is  my  flesh,  which 
I  will  give  for  the  life  of  the  world.'  Jn.  vi.  51.  (2.) 
Because  the  Spirit,  in  the  wisdom  of  heaven,  is 
not  counted  a  sufficient  testimony  on  earth,  but  as 
joined  with  the  blood  of  Christ — '  There  are  three 
that  bear  witness  on  earth,  the  Spirit,  the  water, 
and  the  blood;'  these  are  the  witnesses  of  God. 
The  Spirit,  because  it  quickcncth ;  the  blood,  be- 


422 


LIGHT  FOR  THEM   THAT   SIT   IN   DARKNESS. 


cm\^e  it  liatli  nicritcJ ;  and  the  water — to  wit,  the 
word because  by  that  we  are  clean  as  to  life  and 

conversation,     l  Jn.  v.  8.    Ep.  v.  26.    Ko.  viii.  10.    Ps.  cxix.  9. 

(3.)  Because,  as  by  the  Spirit,  so  we  are  sanctified 
by  faith  in  the  blood  of  Jesus.  lie.  xiii.  12.  (4.)  Be- 
cause, when  most  full  of  the  Spirit,  and  when  that 
doth  work  most  mightily  iu  us,  we  are  then  most 
in  the  belief  and  admiring  apprehensions  of  our 
deliverance  from  death  by  the  blood  of  Jesus.  Ke. 
V.  9;xv.  (5.)  The  Holy  Ghost  breatheth  nowhere 
so  as  in  the  ministry  of  this  doctrine,  tliis  doctrine 
is  sent  with  the  Holy  Ghost  from  heaven ;  yea,  as 
I  have  hinted,  one  of  the  great  works  of  the  Holy 
Ghost,  under  the  Old  Testament,  was  to  testify  '  of 
the  suiferings  of  Christ,  and  the  glory  that  should 

follow.'    IPe.  i.  11,  12. 

Put  all  these  things  together,  and  see  if  Jesus 
Christ,  by  what  he  hath  done,  hath  not  paid  full 
j)rice  to  God  for  sinners,  if  he  '  hath  not  obtained 
eternal  redemption  for  them?' 

THE  FOURTH  DEMONSTUATIOX. 

[FoLTvin.]  That  Jesus  Christ,  by  what  he  hath 
done,  hath  paid  full  price  to  God  for  sinners,  and 
obtained  eternal  redemption  for  them,  is  evident, 
if  you  consider  how  the  preaching  thereof  hath  been, 
from  that  time  to  this,  a  mighty  conqueror  over  all 
lincls  of  sinners.  What  nation,  what  people,  what 
kind  of  sinners  have  not  been  subdued  by  the 
preaching  of  a  crucified  Christ?  He  upon  the 
white  horse  with  his  bow  and  his  crown  hath  con- 
quered, doth  conquer,  and  goeth  forth  yet  'conquer- 
ing and  to  conquer.'  lie.  vi.  2.  'And  I,'  saith  he, 
*  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  me.'  Jn.  xu.  32.  But  what  was  it  to  be  lifted  up 
from  the  earth  ?  Why,  it  may  be  expounded  by 
that  saying,  '  As  ]\Ioses  lifted  up  the  serpent  in 
the  wilderness,  even  so  must  the  Son  of  man  be 
lifted  up,  that  whosoever  believeth  in  him  sliould 
not  perish,  but  have  eternal  life.'  Ju.  iii.  u,  ]5. 

He  was  then  lifted  up  Avhen  he  was  hanged  upon 
a  tree  between  the  heavens  and  the  earth,  as  the 
accursed  of  God  for  us.  The  revelation  of  this,  it 
conquers  all  nations,  tongues,  and  people.  '  And 
they  sung  a  new  song,  saying.  Thou  art  worthy  to 
take  the  book,  and  to  open  the  seals  thereof:  for 
thou  wast  slain,  and  hast  redeemed  us  to  God  by 
thy  bluod,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation.'  ue.  v.  9.  Hence  the  apostle 
Taul  chose  above  all  doctrines  to  preach  up  a 
crucified  Christ,  and  resolved  so  to  do ;  ♦  for 
I  determined,'  saith  he,  'not  to  know  anything 
among  you,  save  Josus  Christ  and  him  crucified.' 

1  Co.  ii.  2. 

First.  The  doctrine  of  forgiveness  of  sin  con- 
quered his  very  murderers;  they  could  not  with- 
fetaud  the  grace  ;  those  bloody  ones  that  would  kill 


him,  whatever  it  cost  them,  could  stand  no  longer, 
but  received  his  doctrine,  fell  into  his  bosom,  and 
obtained  the  salvation  which  is  in  Christ  Jesus — 
'  They  shall  look  upon  me  whom  they  have  pierced, 
and  they  shall  mourn  for  him  as  one  mourneth/or 
his  only  son,  and  shall  be  in  bitterness  for  him,  as 
one  that  is  in  bitterness  for  his  first-born.'  Zce.  xU.  lo. 
Now  was  this  scripture  eminently  fulfilled,  when 
the  kindness  of  a  crucified  Christ  broke  to  pieces 
the  hearts  of  them  that  had  before  been  his  be- 
trayers and  murderers.  Now  was  there  a  great 
mournino;  in  Jerusalem  ;  now  was  there  wailins:  and 
lamentation,  mixed  with  joy  and  rejoicing. 

Second.  Though  Paul  was  mad,  exceeding  mad 
against  Jesus  Christ  of  Nazareth  ;  yea,  though  he 
was  his  avowed  enemy,  seeking  to  put  out  his  name 
from  under  heaven,  yet  the  voice  from  heaven,  *  I 
am  Jesus,'  &lc.,  'I  am  the  Saviour,'  how  did  it 
conquer  him,  make  him  throw  down  his  arms,  fall 
down  at  his  feet,  and  accept  of  the  forgiveness  of 
sins  freely  by  grace,  through  redemption  by  faith 
in  his  blood  ! 

Tliird.  They  at  Samaria  (though  before  Philip 
preached  to  them)  worshipped  and  admired  the 
devil  in  Magus,  yet  when  they  believed  Philip's 
preaching  of  Christ  unto  them,  and  forgiveness  of 
sins  through  faith  in  his  name,  great  joy  was 
amongst  them,  and  they  Avere  baptized,  both  men 
and  women.  Ac.  viii.  '  He  preached,'  saith  the  text, 
'  the  things  concerning  the  kingdom  of  God,  and 
the  name  of  Jesus  Christ ' — that  is,  all  the  bless- 
ings of  life,  through  the  name  of  Jesus  Christ ;  for 
he  is  the  Mediator,  and  without  his  blood  come  no 
spiritual  blessings  to  men. 

Fourth.  How  was  the  sturdy  jailer  overcome  by 
a  promise  of  forgiveness  of  sins  by  faith  in  Jesus 
Christ !  It  stopped  his  hand  of  self-murder,  it 
eased  him  of  the  gnawings  of  a  guilty  conscience 
and  fears  of  hell-fire,  and  filled  his  soul  with  re- 
joicing in  God.    Ac.  xvi.  30-34. 

Fifth.  How  were  those  that  used  curious  arts, 
that  were  next  to,  if  not  witches  indeed ;  1  say, 
how  were  they  prevailed  upon  and  overcome  by  the 
word  of  God,  which  is  the  gospel  of  good  tidings, 
through  faith  in  the  blood  of  Christ !   Ac.  xi.x.  17,  is. 

Sixth.  How  were  the  Ephesians,  who  were  some- 
times far  from  God ;  how,  I  say,  were  they  mado 
nigh  by  the  blood  of  Christ !   Ep.  ii.  is. 

Seventh.  The  Colossians,  though  sometimes  dead 
in  their  sins,  yet  how  were  they  quickened  by  God, 
through  the  forgiveness  of  all  their  trespasses;  and 
they  had  that  through  his  blood  !   Coi.  i.  11 ;  ii.  is. 

What  shall  I  say  ?  No  man  could  as  yet  stand 
before  and  not  fall  under  the  revelation  of  the  for- 
giveness of  sins  through  a  crucified  Christ,  as 
hanged,  as  dying,  as  accursed  for  sinners;  he  draws 
all  men  unto  him,  men  of  all  sorts,  of  all  degrees. 

Shall  I  add,  how  have  men  broken  through  tho 


LIGHT   FOR   TflEM   THAT   SIT   IN  DARKNESS. 


423 


pricks  to  Jesus  when  he  hath  been  iliscovereil  to 
them!  Neither  lions,  nor  fires,  nor  sword,  nor 
famine,  nor  nakedness,  nor  peril,  'neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  he  able  to  se- 
parate us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord.'  Ko.  viii.  ss-sa. 

TDE  FIFTH  DEMONSTRATION. 

[Fifth.  J  That  Jesus  Christ,  by  what  he  hath 
done,  hath  paid  full  price  to  God  for  sinners,  and 
obtained  eternal  redemption  for  them,  is  evident, 
hy  the  peace  and  Iwliness  that  by  that  doctrine  pos- 
sesseth  mens  souls;  the  souls  of  men  awakened, 
and  that  continue  so.  By  awakened  men  I  mean 
such  as,  through  the  revelation  of  their  sin  and 
misery,  groan  under  the  want  of  Jesus  to  save  them, 
and  that  continue  sensible  that  they  needs  must 
perish  if  his  benefits  be  not  bestowed  upon  them ; 
for  otherwise  the  gospel  ministereth  neither  peace 
nor  holiness  to  any  of  the  souls  of  the  sons  of 
men ;  that  is  to  say,  not  saving  peace  and  holi- 
ness. j^^O^  The  gospel  of  grace  and  salvation  is 
above  all  doctrines  the  most  dangerous,  if  in  word 
only  it  be  received  by  graceless  men ;  if  it  be  not 
attended  with  a  revelation  of  men's  need  of  a 
Saviour ;  if  it  be  not  accompanied  in  the  soul  by 
the  power  of  the  Holy  Ghost.  For  such  men  as 
have  only  the  notions  of  it  are  of  all  men  liable  to 
the  greatest  sins,  because  there  wanteth  in  their 
notions  the  power  of  love,  which  alone  can  constrain 
them  to  love  Jesus  Christ.  And  this  is  the  reason 
of  these  scriptures — They  turn  the  grace  of  God 
into  wantonness.  *  They  turn  the  grace  of  our 
God  into  lasciviousness.'  Judeiv. 

For  some,  when  they  hear  of  the  riches  of  grace 
through  Christ,  that  hearing  not  being  attended  with 
tlie  faith  and  love  which  is  in  Christ  Jesus,  those 
men  receive  the  notions  of  this  good  doctrine  only 
to  cloak  their  wickedness,  and  to  harden  themselves 
in  their  villainies. 

Others,  when  they  hear,  being  leavened  before 
Avith  the  leaven  of  some  other  doctrine,  some  doc- 
trine of  the  righteousness  of  the  world,  or  doctrine 
of  devils,  forthwith  make  head  against  and  speak 
evil  of  the  blessed  doctrine;  and  because  some  that 
profess  it  are  not  cleansed  from  their  filthiness  of 
ilesh  and  spirit,  and  do  not  perfect  holiness  in  the 
fear  of  God,  therefore  others  conclude  that  all  that 
profess  it  are  such,  and  that  the  doctrine  itself 
tendeth  to  encourage,  or  at  least  to  tolerate,  licen- 
tiousness, as  they  imagined  and  affirmed  of  Paul 
that  he  should  say,  '  Let  us  do  evil,  tliat  good  may 

come. '    Ko.  iii.  8. 

The  ground  of  that  wicked  conclusion  of  theirs 
v.as,  because  he  by  the  allowance  of  God  afiirmed 


that,  as  sin  had  reigned  unto  death,  so  graco 
reigned  unto  life  in  a  way  of  righteousness  by  Jesus 
Christ  our  Lord.  Nay,  then,  says  the  adversarj'. 
we  may  be  as  unholy  as  we  will,  and  that  by  tlie 
doctrine  you  preach;  for  if  where  sin  abounds  grace 
abounds  more,  the  consequence  of  a  wicked  life  is 
but  the  heightening,  advancing,  and  magnifying  of 
grace.  But  what  saith  the  apostle?  My  conclu- 
sions are  true  that  grace  doth  reign  above  sin,  but 
to  say,  '  Let  us  therefore  sin,'  that  man's  damnation 
is  just;  because  such  an  one  abuseth  and  maketh 
the  most  devilish  use  of  the  blessedest  doctrine  that 
ever  was  heard  of  in  the  world  amongst  men.  Be- 
sides, it  is  evident  that  such  know  not  the  power 
thereof,  nor  have  felt  or  savoured  its  blessedness  ; 
for  where  this  gospel  cometh  in  truth,  it  naturally 
produceth  peace  and  holiness. 

Fird.  Peace.  He  is  our  peace,  he  is  the  Prince 
of  peace,  he  giveth  peace  in  his  high  places.  This 
word  '  peace'  hath  in  it  a  double  respect. 

1.  It  respecteth  God — He  hath  'made  peace 
by  the  blood  of  his  cross;'  that  is,  he  hath  made 
peace  for  us  with  God,  having  appeased  the  rigour 
of  his  law,  and  satisfied  justice  for  us.  Hence  it 
is  said,  '  The  peace  of  God,  which  passeth  all  un- 
derstanding, shall  keep  your  hearts  and  minds 
through  Christ  Jesus.' Col. i. 20.  pw.  iv.7.  '  The  peace 
of  God' — that  is,  the  doctrine  of  reconciliation  by 
Christ's  being  made  to  be  sin  for  us,  that  shall 
keep  the  heart — that  is,  from  despair  or  fainting, 
under  apprehensions  of  weakness  and  justice.  But 
yet  this  peace  of  God  cannot  be  apprehended,  nor 
be  of  any  comfort  to  the  heart,  but  as  the  man 
looks  for  it  through  Christ  Jesus ;  therefore  that 
clause  is  added,  'through  Christ  Jesus;'  for  he  is 
peace-maker,  it  is  he  that  reconciletli  us  to  God 
'in  the  body  of  his  flesh  through  death;'  for  by 
his  doing  and  suffering  he  presented  God  with 
everlasting  righteousness,  with  everlasting  righ- 
teousness for  sinners.  Upon  this  we  have  peace 
with  God.  Hence  Christ  is  called  King  of  righ- 
teousness first;  '  first  being  by  interpretation  King 
of  righteousness,  and  after  that  also  King  of 
Salem,  which  is.  King  of  peace.'  He.  vu.  i, -.>.  For 
he  could  not  make  peace  with  God  betwixt  us  and 
him  but  by  being  first  the  Lord  of  righteousness, 
the  Lord  our  righteousness ;  but  having  first  com- 
pleted righteousness,  he  then  came  and  preached 
peace,  and  connnanded  his  ambassadors  to  make 
proclamation  of  it  to  the  world,  for  it  was  want  of 
righteousness  that  caused  want  of  peace.  2  Co.  v. 
19-21.  Now,  then,  righteousness  being  brought  in, 
it  foUoweth  that  he  hath  made  peace.  '  For  he  is 
our  peace,  who  hath  made  both  one,  and  hatli 
broken  down  the  middle  wall  of  partition  between 
us;  having  abolished  in  his  flesh  the  enmity,  even 
the  law  of  commandments  contained  in  ordinances; 
for  to  make  in  himself  of  twain  one  ucw  man,  so 


424 


LIGHT   FOR  THEM   THAT   SIT   IN   DARKNESS. 


niakiii!?  peace ;  ami  tliat  he  might  reconcile  hotli 
unto  God  in  one  body  by  the  cross,  havin<r  slain 
the  enmitv  thereby:  and  came  and  preached  peace 
to  you  wliich  were  afar  off,  and  to  them  that  were 
ni"-h.  For  through  him  we  both  have  access  by 
one  Spirit  unto  the  Father.'  Ep.  ii.  K-ia 

2.  This  word  '  peace'  respecteth  our  inward 
quietness  of  heart  which  we  obtain  by  beholding 
this  reconciliation  made  by  Christ  with  God  for  us 
— '  Being  justified  by  faith,  we  have  peace  with 
God,    tlirough    our    Lord    Jesus    Christ.'    Ro.  v.  i. 

•  The  God  of  peace  fill  you  with  all  joy  and  peace 
in  believing. '  Ro.  xv.  13. 

This  peace  is  expressed  diversely — (1.)  Some- 
times it  is  called  'quietness,'  for  it  calms  the  soul 
from  those  troublous  fears  of  damning  because  of 
sin — '  And  the  work  of  righteousness  shall  be 
peace,  and  the  effect  of  righteousness,  quietness 
and  assurance  for  ever.'  is.  xxxU.  17.  (2.)  Sometimes 
it  is  called  'boldness;'  for  by  the  blood  of  Christ  a 
man  hath  encouragement  to  approach  imto  God — 

*  Having,   brethren,   boldness    to    enter   into   the 
holiest  by  the  blood  of  Jesus,  by  a  new  and  living 
way,  which  he  hath  consecrated  for  us,  tlirough 
the  veil,  that  is  to  say,  his  flesh.'  He.  x.  19,  20.     (3.) 
It  is   sometimes  called  'confidence;'  because  by 
Jesus  Christ  we  have  not  only  encouragement  to 
come  to  God,  but  confidence,  that  if  we  ask  any- 
thing according  to  his  will,  he  not  only  heareth, 
but  granteth  the  request  which  we  put  up  to  him. 
1  Jn.  V.  14,  15.      '  In   whom   Ave   have    boldness    and 
access  with   confielence,    by  the  faith  of  Jesus.' 
Ep.  iiL  12.     (4.)  Sometimes  this  peace  is  expressed  by 
•rest;'  because  a  man  having  found  a  suflicient 
fulness  to  answer  all  his  wants,  he  sitteth  down, 
and  looks  no  further  for  satisfaction — '  Come  unto 
rae,  all  ye  that  labour  and  are  heavy  laden,  and 
1  will  give  you  rest.'  Mat.  xi.  '.'8.     (5.)  It  is  also  ex- 
pressed by  'singing;'  because  the  peace  of  God 
when  it  is  received  into  the  soul  by  faith  putteth 
the  conscience  into  a  heavenly  and  melodious  frame. 
'  And  the  ransomed  of  the  Lord  shall  return,  and 
come  to  Zion  with  songs  and  everlasting  joy  upon 
their  heads ;  they  shall  obtain  joy  and  gladness, 
and  sorrow  and  sighing  shall  flee  away.'  I3  xxsv.  10. 
(6.)  Sometimes  it  is  expressed  or  discovered  by  a 
heavenly  glorying  and  boasting  in  Jesus  Christ; 
because  this  peace  causeth  the  soul  to  set  its  face 
upon  its  enemies  with  faith  of  a  victory  over  theni 
fur    ever    by    its    Lord    Jesus — '  Let    him    that 
gloricth,    glory    in    the    Lord.'    Je.  ix.  23, 24.     And, 
'  My  soul  shall  make  her  boast  in  the  Lord ;  tlie 
humble  shall  hear  thereof,  and  be  glad.'  Ps.  xxxiv.  2. 
(7.)  Sometimes  it  is  expressed  or  discovered  by  joy, 
'joy  unspeakable:'  because  the  soul,  having  seen 
itself  reconciled  to  God,  hath  not  only  quietness, 
but  such  apprehensions  do  now  possess  it  of  the 
unspeakable  benefits  it  rcceivoth  by  Christ  with 


respect  to  the  world  to  come,  tliat  it  is  swallowed 
up  with  them — '  Whom  having  not  seen,  ye  love ; 
in  whom,  though  now  3'e  see  liim  not,  yet  believ- 
ing, ye  rejoice  with  joy  unspeakable,  and  full  of 
glory.'  1  re.  i.  8.  (8.)  Lastly,  it  is  expressed  or  dis- 
covered by  the  triumph  that  ariseth  sometimes  in 
the  hearts  of  the  believers,  for  they  at  times  are 
able  to  see  death,  sin,  the  devil,  and  hell,  and  all 
adversity,  conquered  by,  and  tied  as  captives  at 
the  chariot-wheels  of  Jesus  Christ ;  taken  captive, 
I  say,  and  overthrown  for  ever.  *  Thanks  he  unto 
God  which  always  causeth  us  to  triumph  in 
Christ.'  2  Co.  ii.  14.  '0  clap  your  hands,  all  ye 
people;  shout  unto  God  with  the  voice  of  triumph.' 

Ps.  xhai.  1. 

YTlie  Authors  of  this  peace.'] — Now  that  all  this 
should  be  a  cheat  is  impossible — that  is,  it  is 
impossible  that  believers  should  thus  have  peace 
with  God  through  the  blood  of  his  cross,  he  having 
not  paid  full  price  to  God  for  them ;  especially  if 
you  consider  that  the  authors  of  this  peace  are  all 
the  three  in  the  Godhead,  and  that  upon  a  double 
account. 

1.  In  that  they  have  given  us  a  gospel  of  peace. 
Ro.  X.  15.  Or  a  new  testament  which  propoundeth 
peace  with  God  through  the  redemption  that  is  in 
Christ.  Now  as  this  is  called  the  gospel  of  peace, 
so  it  is  called  the  gospel  of  God.  1  Th.  u.  9.  The 
gospel  of  Christ.  Ro.  xv.  19.  2  Th.  i.  8.  A  gospel  in- 
dited by  the  Holy  Ghost.  1  Th.  iv.  s.  I  say,  there- 
fore, that  redemption  and  salvation  being  that 
through  Christ,  and  the  truth  thereof  proclaimed 
by  the  Father,  the  Word,  and  the  Holy  Ghost,  in 
the  word  of  the  truth  of  the  gospel,  it  must  needs 
be  that  we  who  believe  shall  be  saved,  '  if  we  hold 
fast  the  confidence  and  the  rejoicing  of  the  hope 
firm  unto  the  end.' 

2.  As  the  three  in  the  Godhead  are  the  authors 
of  this  peace  by  inditing  for  us  the  gospel  of  peace, 
or  the  good  tidings  of  salvation  by  Jesus  Christ, 
so  they  are  the  authors  of  our  peace  by  working 
with  that  word  of  the  gospel  in  our  hearts.  And 
hence,  (I.)  The  Father  is  called  the  God  of  peace, 
'Now  the  God  of  peace  he  with  you  all.'  Ro.  xv.  33. 
'And  the  very  God  of  peace  sanctify  you.'  1  Th.  v.  23. 
And  because  he  is  the  God  of  peace,  therefore  he 
filleth  those  that  believe  in  his  Christ  witli  joy  and 
peace  through  believing.  Ro.  xv.  13.  (2.)  Again, 
Christ  is  called  the  Prince  of  peace ;  therefore  the 
prayer  is,  '  Grace  unto  you,  and  peace,  from  God 
our  Father,  and  the  Lord  Jesus  Christ.'  2Th.i.  2. 
(3.)  The  Holy  Ghost  also  is  the  author  of  this  peace, 
this  inward  peace,  even  '  righteousness  and  peace, 
and  joy  in  the  Holy  Ghost.'  Ro.  xiv.  17. 

And  I  say,  as  I  also  already  have  said,  the  pro- 
curing or  meritorious  cause  of  this  peace  is  the 
doings  and  sufferings  of  Christ ;  therefore  by  his 
doings  and  sufferings  he  paid  full  price  to  God  for 


LIGHT  FOR  THEM  THAT  SIT   IN  DARKNESS. 


425 


sinners,  and  obtained  eternal  redemption  for  tliem  ; 
else  God  would  never  have  indited  a  proclamation 
of  peace  for  them,  and  the  tenor  of  that  proclama- 
tion to  be  the  worthiness  of  the  Lord  Jesus;  yea, 
he  would  never  have  wrought  with  that  word  in  the 
heart  of  them  that  believe,  to  create  within  them 
peace,  peace. 

Second.  YHoUnes^.^  As  peace  with  God  is  an 
evidence — the  blood  of  Christ  being  the  cause 
thereof — that  Christ  hath  by  it  paid  full  price  to 
God  for  sinners,  so  holiness  in  their  hearts,  taking 
its  beginning  from  this  doctrine,  makes  its  fifth 
demonstration  of  double  strength. 

1.  That  holiness,  true  gospel  holiness,  possesseth 
our  hearts  by  this  doctrine  it  is  evident,  because  the 
ground  of  holiness,  which  is  the  Spirit  of  God  in 
us,  is  ministered  to  us  by  this  doctrine.  When  the 
apostle  had  insinuated  that  the  Galatians  were  be- 
Mitched  because  they  had  turned  from  the  doctrine 
of  Christ  crucified,  he  demands  of  them  whether 
'  they  received  the  Spirit  by  the  works  of  the  law, 
or  by  the  hearing  of  faith?'  Ga. m.  1-4.  That  is, 
whether  the  Spirit  took  possession  of  their  souls  by 
their  obedience  to  the  ten  commandments,  or  by 
their  giving  credit  to  the  doctrine  of  the  forgive- 
ness of  their  sins  by  faith  in  this  crucified  Christ, 
strongly  concluding,  not  by  the  law,  but  by  the 
lieariug  or  preaching  of  faith — that  is,  of  the  Lord 
Jesus  as  crucified,  who  is  the  object  of  faith. 

2.  As  this  doctrine  conveyeth  the  ground  or 
groundwork,  which  is  the  Spirit,  so  also  it  worketh 
in  the  heart  those  three  graces,  faith,  hope,  love, 
all  which  as  naturally  purify  the  heart  from  wicked- 
ness as  soap  and  nitre  cleanseth  the  cloth.  He 
purified  '  their  hearts  by  faith,'  by  faith  in  Christ's 
blood.  '  And  every  man  that  hath  this  hope  in  him, 
purifieth  himself,  even  as  he  is  pure.'  And  also 
love,  you  shall  see  what  that  doth  if  you  look  into 
the  text.  Ac.  XV.  9.  1  Jn.  iii.  3,  4.  iCo.  xiii.  Now,  I  say, 
this  faith  groundeth  itself  in  the  blood  of  Christ ; 
hope  waiteth  for  the  full  enjoyments  of  the  pur- 
chase of  it  in  another  world ;  and  love  is  begot, 
and  worketh  by  the  love  that  Christ  hath  expressed 
by  his  death,  and  by  the  kindness  he  presented  us 
with  in  his  heart's  blood.  Ro.  m.  -.'4.  iCo.  xv.  19.  2C0.  v.  14. 

Besides,  what  arguments  so  prevailing  as  such 
as  are  purely  gospel?  To  instance  a  few  — 
(1.)  What  stronger  than  a  free  forgiveness  of 
sins  ?  '  A  certain  man  had  two  debtors,  the  one 
owed  five  hundred  pence,  and  the  other  fifty  ;  and 
when  they  had  nothing  to  pay,  he  frankly  forgave 
them  both ;  tell  me  therefore  which  of  them  will 
love  him  most  ? '  Lu.  lii.  41, 42, 47.  (2.)  What  stronger 
argument  to  holiness  than  to  see  that  though  for- 
giveness comes  free  to  us,  yet  it  cost  Christ  Jesus 
heart-blood  to  obtain  it  for  us.  '  Herein  is  love, 
not  that  we  loved  God,  but  that  he  loved  us,  and 
cent  his  Son  to  be  the  propitiation  for  our  sins.' 

VOL.  I. 


And  this  love  of  God  in  giving  his  Christ,  and  of 
Christ  in  dying  for  us,  there  is  no  argument 
stronger  to  prevail  with  a  sensible  and  awakened 
sinner  to  judge  '  he  should  live  to  him  that  died 
for  him,  and  rose  again.'  2  Co.  v.  15.  (3.)  What 
stronger  argument  to  holiness  than  this :  '  If  any 
man  sin,  we  have  an  advocate  with  the  Father, 
Jesus  Christ  the  righteous?'  Un.  u.  1.  Unsanctified 
and  graceless  wretches  know  not  how  to  use  these 
words  of  God ;  the  hypocrites  also  fly  in  our  faces 
because  we  thus  urge  them ;  but  a  heart  that  is 
possessed  with  gospel  ingenuity,  or,  to  speak  more 
properly,  that  is  possessed  with  gospel  grace,  and 
with  divine  considerations,  cries,  H  it  be  thus,  0 
let  me  never  sin  against  God,  *  for  the  love  of 
Christ  constraineth  me.'  2Co.  v.  14.  (4.)  What 
greater  argument  to  holiness  than  to  see  the  holy 
Scriptures  so  furnished  with  promises  of  grace  and 
salvation  by  Christ,  that  a  man  can  hardly  cast  his 
eye  into  the  Bible  but  he  espieth  one  or  other  of 
them  ?  Who  would  not  live  in  such  a  house,  or  be 
servant  to  such  a  prince,  whoj  besides  his  exceed- 
ing in  good  conditions,  hath  gold  and  silver  as  com- 
mon in  his  palace  as  stones  are  by  the  highway 
side?  '  Having,  therefore,  these  promises,  dearly 
beloved,  let  us  cleanse  ourselves  from  all  filthiness 
of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God.'  2Co.  \ii.  1.  (5.)  What  greater  argu- 
ment to  holiness  than  to  have  our  performances, 
though  weak  and  infirm  from  us,  yet  accepted  of 
God  in  Jesus  Christ,  iFe.  u.  4-6.  (6.)  What  greater 
argument  to  holiness  than  to  have  our  soul,  our 
body,  our  life,  hid  and  secured  with  Christ  in  God? 
'  Mortify  therefore  your  members  which  are  upon 
the  earth,  fornication,  uncleanness,  inordinate  aft'ec- 
tion,  evil  concupiscence,  and  covetousness,  which  is 
idolatry.'  CoL  m.  1-5.  (7.)  What  greater  argument 
to  holiness  than  to  be  made  the  members  of  the 
body,  of  the  flesh,  and  of  the  bones  of  Jesus 
Christ?  'Shall  I  then  take  the  members  of 
Christ,  and  make  them  the  members  of  an  harlot? 
God  forbid.'  Ep.  v.  so.  iCo.  vi.  15. 

Now  all  these,  and  five  times  as  many  more, 
having  their  foundation  in  the  love,  blood,  and 
righteousness  of  Christ,  and  operating  in  the  soul 
by  faith,  are  the  great  argumerits  unto  that  holi- 
ness to  which  is  annexed  eternal  life.  It  is 
worth  our  observing,  that  in  Acts  xsvi  is,  the  in- 
heritance belongs  '  to  them  which  are  sanctified 
by  faith  in  Jesus  Christ;'  for  all  other  pretences 
to  holiness,  they  are  but  a  stolen  semblance  of  that 
which  is  true  and  acceptable,  though  it  is  common 
for  even  that  which  is  counterfeit  to  be  called  by 
the  deluded  the  true,  and  to  be  reckoned  to  be  in 
them  that  are  utter  strangers  to  faith,  and  the 
holiness  that  comes  by  faith.  '  But  whosoever 
compoundetli  aw?/ like  it,  or  whosoever  putteth  any 
of  it  upon  a  stranger,  shall  even  be  cut  off  from 
3h 


426 


LIGHT  rOR  TIIEM  THAT   SIT   IN  DARKNESS. 


his  people'  Ex.  XXX.  23.  God  knoweth  Avliicli  is 
holiness  that  comes  hy  faith  in  forgiveness  of  sins, 
and  acceptance  with  God  through  Christ;  and  God 
knows  which  is  only  such  feignedly ;  and  accord- 
ingly will  he  deal  with  sinners  in  tliat  great  day  of 
God  Almighty. 


TQE  SIXTH  DEMONSTRATIOX. 

[Sixth.]  That  Jesus  Christ,  by  what  he  hath 
done,  hath  paid  full  price  to  God  for  sinners,  and 
obtained  eternal  redemption  for  them,  is  evident, 
because  2?rayers  are  accepted  of  God  only  upon  tJie 
account  and  for  tJie  sake  of  the  name  of  Jesus  Christ 
— '  Verily,  verily,  I  say  unto  you,  whatsoever  ye 
shall  ask  the  Father  in  my  name,  he  will  give  it 
you.'  Jn.  \y\.  '.'3.  In  my  name,  in  the  name  of  Jesus 
Christ  of  Nazareth,  in  the  name  of  him  that  came 
into  the  Avorld  to  save  sinners,  by  dying  for  them  a 
grievous,  bloody  death ;  in  his  name  that  hath  by 
himself  put  away  sin,  and  brought  unto  God  accept- 
able righteousness  for  sinners  ;  in  his  name.  Why 
Jn  his  name,  if  he  be  not  accepted  of  God?  why 
in  his  name  if  his  undertakings  for  us  are  not  well- 
pleasing  to  God?  But  by  these  words,  '  in  my 
name,'  are  insinuated  that  his  person  and  perform- 
ances, as  our  undertaker,  are  accepted  by  the 
Father  of  spirits.  We  may  not  go  in  our  own 
names,  because  V)e  are  sinners ;  not  in  the  name 
of  one  another,  because  aU  are  sinners.  But  why 
not  in  the  name  of  an  angel  ?  Because  they  are 
not  those  that  did  undertake  for  us ;  or  had  they, 
they  could  not  have  done  our  work  for  us.  '  He 
putteth  no  trust  in  his  saints,  yea,  the  heavens  are 
not  clean  in  his  sight.'  Jobw.  is;  sv.  is.  It  may 
further  be  objected — 

Since  Jesus  Christ  is  God,  equal  with  the  Father, 
and  so  hath  natui-aUy  the  same  power  to  give  us 
the  Father,  why  should  the  Father  rather  than  the 
Son  be  the  great  giver  to  the  sinners  of  the  world? 
and  why  may  we  not  go  to  Christ  in  the  name  of 
the  Father,  as  well  as  to  the  Father  in  the  name 
of  Christ  ?  I  say,  how  can  these  things  be  solved, 
but  by  considering  that  sin  and  justice  put  a 
necessity  upon  it  that  thus  must  our  salvation  be 
obtained.  Sin  and  justice  could  not  reconcile,  nor 
could  a  means  be  found  out  to  bring  the  sinner  and 
u  holy  God  together,  but  by  the  intercepting  of  the 
Son,  who  must  take  upon  him  to  answer  justice, 
and  that  by  taking  our  sins  from  before  the  face 
of  God  ]>y  bloody  sacrifice,  not  by  blood  of  others, 
as  the  high-priests  under  the  law — '  For  every 
high-priest  is  ordained  to  offer  gifts  and  sacrifices"'; 
wherefore  it  is  of  necessity  that  this  man  have 
somewhat  also  to  otler.'  lie.  viu.  3.  Which  oifcriu"- 
and  sacrifice  of  his  being  able  to  perfect  for  ever 
them  that  arc  sanctified  and  set  apart  for  eternal 
lilu,  therefore  the  name  of  the  person  that  offered 


— even  Jesus,  made  of  God  a  high-priest — is  ac- 
ceptable with  God  ;  yea,  therefore  is  he  made  for 
ever,  by  his  doing  for  us,  the  appeaser  of  the 
justice  of  God,  and  the  reconciler  of  sinners  to 
him.  Hence  it  is  that  iiis  name  is  that  which  it 
behovetb  us  to  mention  when  we  come  before  God, 
for  what  God  hath  determined  in  his  counsels  of 
grace  to  bestow  upon  sinners,  because  for  his 
name's  sake  he  forgiveth  them.  '  I  write  unto 
you,  little  children,  because  your  sins  are  forgiven 
you  for  his  name's  sake.'  1  Jn.  ii.  12.  '  To  him  give 
all  the  prophets  witness,  that  through  his  name, 
whosoever  believeth  in  him  shall  receive  remission 
of  sins.'  Ac.  X.  43. 

They  therefore  that  would  obtain  the  forgiveness 
of  sins  must  ask  it  of  God,  through  the  name  of 
Jesus ;  and  he  that  shall  sensibly  and  unfeignedly 
do  it,  he  shall  receive  the  forgiveness  of  them — 
'  Whatsoever  ye  shall  ask  the  Father  in  my  name, 
he  will  give  it  you.'  Hence  it  is  evident  that  he 
hath  not  only  paid  full  price  to  God  for  them,  but 
also  obtained  eternal  redemption  for  them. 

And  it  is  observable,  the  Lord  Jesus  would  have 
his  disciples  make  a  proof  of  this,  and  promiseth 
that  if  they  do,  they  shall  experimentally  find  it 
so — '  Hitherto, '  saith  he,  '  have  ye  asked  nothing 
in  my  name :  ask,  and  ye  shall  receive,  that  you, 
joy  may  be  full.'  Jn.  xvL  24.  As  who  should  say, 
0  my  disciples,  you  have  heard  what  I  have  pro- 
mised to  you,  even  that  my  Father  shall  do  for 
3'ou  whatsoever  ye  shall  ask  him  in  my  name. 
Ask  now,  therefore,  and  prove  me,  if  I  shall  not 
make  my  words  good :  ask,  I  say,  what  you  need, 
and  see  if  you  do  not  receive  it  to  the  joying  of 
your  hearts.  '  At  that  day  ye  shall  ask  in  my 
name,  and  I  say  not  unto  you  that  I  will  pray  the 
Father  for  you.'  I  do  not  bid  you  ask  in  u)y 
name  as  if  the  Father  was  yet  hard  to  be  recon- 
ciled, or  unwilling  to  accept  you  to  mercy ;  my 
coming  into  the  wox-ld  was  the  design  of  my 
Father,  and  the  effect  of  his  love  to  sinners ;  but 
there  is  sin  in  you  and  justice  in  God ;  therefore 
that  you  to  him  might  be  reconciled,  I  am  made 
of  my  Father  mediator;  wherefore  ask  in  my 
name,  for  '  there  is  none  other  name  under  heaven 
given  among  men  whereby  we  must  be  saved.' 
Ac.  iv.  12.  Ask  in  my  name ;  love  is  let  out  to 
you  through  me ;  it  is  let  out  to  you  by  me  in  a 
way  of  justice,  which  is  the  only  secure  way 
for  you.  Ask  in  my  name,  and  my  Father  will 
love  you — '  The  Father  himself  loveth  you,  because 
ye  have  loved  me,  and  have  believed  that  I  came 
out  from  God.'  Jn.  xvi.  27.  My  Father's  love  is 
set  first  upon  me,  for  my  name  is  chief  in  his 
heart,  and  all  that  love  me  are  beloved  of  my 
Father,  and  shall  have  what  they  need,  if  they  ask 
in  my  name. 

But,  1  say,  what  cause  would  there  be  to  ask 


LIGHT   FOR   TIIEM  THAT   SIT   IN  DARKNESS. 


427 


in  his  name  more  llian  iu  the  name  of  some  other, 
since  justice  was  provoked  by  our  sin,  if  he  had 
not  undertook  to  make  up  the  difference  that  by 
sill  was  made  betwixt  justice  and  us  ?  For  thouf^li 
there  be  in  this  Jesus  infinite  worth,  infinite  rio-h- 
teousness,  infinite  merit,  yet  if  lie  make  not  with 
tliese  interest  for  us,  we  get  no  more  benefit  there- 
by than  if  there  were  no  mediator.  But  this  worth 
and  merit  is  in  liim  for  us,  for  he  undertook  to 
reconcile  us  to  God;  it  is  therefore  that  his  name 
is  witli  God  so  prevailing  for  us  poor  sinners,  and 
therefore  that  we  ought  to  go  to  God  in  his  name. 
Hence,  therefore,  it  is  evident  that  Jesus  Clirist 
hath  paid  full  piice  to  God  for  sinners,  and  obtained 
eternal  redemption  for  them. 

THE    SEVENTH   DEMOXSTUATIOX. 

[Seventh,]  That  Jesus  Christ,  by  what  he  hath 
done,  hath  paid  full  price  to  God  for  sinners,  <fec., 
is  evident,  because  we  are  cormnaiided  also  to  give 
God  thanks  in  his  name — '  By  him,  therefore,  let 
us  offer  the  sacrifice  of  praise  to  God  continually^ 
that  is,  the  fruit  of  ou7'  lips,  giving  thanks  to  his 
name.'  He.  iu.  15. 

'  By  him  therefore.'  Wherefore?  Because  he 
also,  that  he  might  '  sanctify  us  with  his  own  blood, 
suffered  without  the  gate.'  ver.  12. 

He  sanctified  us  with  his  blood  ;  but  why  should 
the  Father  have  thanks  for  this  ?  Even  because 
the  Father  gave  him  for  us,  that  he  might  die  to 
sanctify  us  Avith  his  blood — *  Giving  thanks  unto 
the  Father,  which  bath  made  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in  light  ; 
who  hath  delivered  us  from  the  power  of  darkness, 
and  hath  translated  us  into  the  kingdom  of  his 
dear  Son ;  in  whom  Ave  have  redemption  through 
his  blood,  even  the  forgiveness  of  sins.'  CoL  i.  12—u. 
The  Father  is  to  be  thanked,  for  the  contrivance 
was  also  his ;  but  the  blood,  the  righteousness,  or 
that  worthiness,  for  the  sake  of  which  we  are  ac- 
cepted of  God,  is  the  worthiness  of  his  own  dear 
Son.  As  it  is  meet,  therefore,  that  God  should 
have  thanks,  so  it  is  necessary  that  he  have  it  in 
his  name  for  whose  sake  we  indeed  ai'e  accej^ted 
of  him. 

Let  us  therefore  by  him  offer  praise  first  for 
the  gift  of  his  Son,  and  for  that  we  stand  quit 
through  him  in  his  sight,  and  that  in  despite  of  all 
inward  weakness,  and  that  in  despite  of  all  out- 
ward enemies. 

When  the  apostle  had  taken  such  a  view  of  him- 
self as  to  put  himself  into  a  maze,  with  an  outcry 
also,  '  Who  shall  deliver  me  ? '  he  quiets  himself 
with  this  sweet  conclusion,  '  I  thank  God  through 
Jesus  Christ.'  Ro.  vii.  2i,  25.  He  found  more  in  the 
blood  of  Christ  to  save  him  than  he  found  in  his 
own  corruptions  to  damn  him ;  but  that  could  not 


be,  had  he  not  paid  full  price  for  him,  had  he  not 
obtained  eternal  redemption  for  him.  And  can  a 
holy  and  just  God  require  that  we  give  thanks  to 
him  in  his  name,  if  it  was  not  effectually  done  for 
us  by  him  ? 

Further,  when  the  apostle  looks  upon  death  and 
the  grave,  and  strengtheneth  them  by  adding  to 
them  sin  and  the  law,  saying,  «  The  sting  of  death 
is  sin,  and  the  strength  of  sin  is  the  law,'  he  pre- 
sently addeth,  '  But  thanks  be  to  God,  which  glveth 
us  the  victory,  through  Jesus  Christ,'  1  Co.  xv. — the 
victory  over  sin,  death,  and  the  law,  the  victory 
over  these  through  our  Lord  Jesus  Christ :  but 
God  hath  given  us  the  victory;  but  it  is  through 
our  Lord  Jesus  Christ,  through  his  fulfilling  the 
law,  through  his  destroying  death,  and  through  his 
bringing  in  everlasting  righteousness.  Elisha  said 
to  the  king  of  Israel,  that  had  it  not  been  that  he 
regarded  the  presence  of  Jehoshaphat,  he  would 
not  look  to  him  nor  regard  him,  2  Ki.  iii.  14 ;  nor 
would  God  at  all  have  looked  to  or  regarded  thee, 
but  that  he  respected  the  person  of  Jesus  Christ. 

'  Let  the  peace  of  God  [therefore]  rule  iu  your 
hearts,  to  the  which  also  ye  are  called  in  one 
body ;  and  be  ye  thankful.'  Coi.  iii.  15.  The  peace 
of  God,  of  that  we  have  spoken  before.  But  how 
should  this  rule  in  our  hearts  ?  He  by  the  next 
words  directs  you — '  Let  the  word  of  Christ  dwell 
in  you  richly ' — that  is,  the  word  that  makes  re- 
velation of  the  death  and  blood  of  Christ,  and  of 
the  peace  that  is  made  with  God  for  you  thereby. 

'  Giving  thanks  always  for  all  things  unto  God 
and  the  Father,  in  the  name  of  our  Lord  Jesus 
Christ,'  Ep.  V.  20.  For  all  things;  for  all  things 
come  to  us  through  this  name  Jesus — redemption, 
translation,  the  kingdom,  salvation,  w'ith  all  the 
good  things  wherewith  we  are  blessed. 

These  are  the  works  of  God  ;  he  gave  his  Son, 
and  he  brings  us  to  him,  and  puts  us  into  his  king- 
dom— that  is,  his  true  body,  which  Jeremiah  calleth 
a  putting  among  the  children,  and  a  '  giving  us  a 
goodly  heritage  of  the  hosts  of  nations,'  Je.  iii.  19. 

Jn.  vi. 

'  Now  thanks  be  unto  God,  which  always  causeth 
us  to  triumph  in  Christ,'  2  Co.  u.  14. 

See  here  our  cause  of  triumph  is  through  Christ 
Jesus;  and  God  causeth  us  through  him  to  triumph, 
first  and  chiefly,  because  Christ  Jesus  hath  done 
our  work  for  us,  hath  pleased  God  for  our  sins, 
hath  spoiled  tlie  powers  of  darkness.  God  gave  Jesus 
Christ  to  undertake  our  redemption  ;  Christ  did 
undertake  it,  did  engage  our  enemies,  and  spoiled 
them — He  '  spoiled  principalities  and  powers,  and 
made  a  show  of  them  openly,  triumphing  over  them ' 
upon  the  cross,  Coi.  ii.  14, 15.  Therefore  it  is  evident 
that  he  paid  full  price  to  God  for  sinners  with  his 
blood,  because  God  commands  us  to  give  thanks  to 
him  in  his  name,  through  his  name — '  And  what- 


428 


LIGHT   FOR    THEM  THAT   SIT   IN  DARKTn^ESS. 


soever  ye  do  in  word  or  deed,  do  all  in  the  name 
of  the  Lord  Jesus,  giving  thanks  to  God  and  the 
Fatlier  by  him.'  Coi.  iii.  17. 

Take  tliis  conclusion  from  the  whole:  no  thanks 
are  accepted  of  God  that  come  not  to  him  in  tlie 
name  of  his  Son ;  his  Son  must  have  the  glory  of 
conveviny  our  thanks  to  God,  because  he  was  he 
that  by  his  blood  conveyeth  his  grace  to  us. 

THE    EICnTII    DEMONSTRATION. 

[ElGniii.]  In  the  next  place,  that  Jesus  Christ, 
by  what  he  hath  done,  hath  paid  full  price  to  God 
for  sinners,  and  obtained  eternal  redemption  for 
them,  is  evident,  because  we  o/re  exhorted  to  icait 
for,  and  to  expect,  the  full  and  gloiious  enjoyment 
of  that  eternal  redemption,  at  the  secoJid  coming  of 
the  Lord  from  lieaven — '  Let  your  loins  be  girded 
about,  and  your  lights  burning  ;  and  ye  yourselves 
like  unto  men  that  wait  for  tlieir  Lord,  -  that  when 
he  Cometh  and  knocketh,  they  may  open  unto  him 
immediately. '  Lu.  xii.  35, 36. 

Jesus  Christ  hath  obtained  by  his  blood  eternal 
redemption  for  us,  and  hath  taken  it  up  now  in  the 
heavens,  is,  as  I  have  showed,  preparing  for  us 
there  everlasting  mansions  of  rest ;  and  then  he 
will  come  again  for  us.  This  coming  is  intended 
in  this  text,  and  this  coming  we  are  exhorted  to 
wait  for;  and  that  I  may  more  fully  show  the 
truth  of  this  demonstration,  observe  these  following 
texts  — 

First.  It  is  said,  he  shall  choose  our  inheritance 
for  us — '  He  shall  choose  our  inheritance  for  us  ; 
the  excellency  of  Jacob  whom  he  loved.  Selah. 
God  is  gone  up  with  a  shout,'  ha.  Ps.  xlvii.  4, 5. 
These  latter  words  intend  the  ascension  of  Jesus 
Christ ;  his  ascension,  when  he  had  upon  the  cross 
made  reconciliation  for  iniquity;  his  ascension  into 
the  heavens  to  prepare  our  mansions  of  glory  for 
us ;  for  our  inheritance  is  in  the  heavens  ;  our  house, 
our  hope,  our  mansion-house,  and  our  incorruptible 
and  undefilcd  inheritance  is  in  heaven.  2  Co.  v.  1.  2. 

CoL  i.  5,  G.    Jn.  xiv.  1,  2.    1  Pe.  i.  3-5. 

This  is  called  the  eternal  inheritance,  of  which 
we  that  are  called  have  received  the  promise 
already.  lie.  ix.  u,  15. 

This  inheritance,  I  say,  he  is  gone  to  choose  for 
us  in  the  heavens,  because  by  his  Wood  he  obtained 
It  for  us.  He.  ix.  12.  And  this  we  are  commanded  to 
wait  for  ;  but  how  ridiculous,  yea,  how  great  a 
cheat  would  this  be,  had  he  not  by  his  blood  ob- 
tained it  for  us. 

Second.  '  We  wait  for  his  Son  from  heaven,  whom 
he  raised  from  the  dead,  even  Jesus  [Christ],  which 
delivered  us  from  the  wrath  to  come. '  1  Th.  i.  10.  He 
delivered  us  by  his  blood,  and  obtained  the  kingdom 
of  heaven  for  us,  and  hath  promised  that  he  would 
go  and  prepare  our  places,  and  come  again  and 


fetch  us  thither — 'And  if  I  go  and  prepare  a  place 
for  you,  I  will  come  again,  and  receive  you  unto 
myself,  that  where  I  am,  iliere  ye  may  be  also.' 
Jn.  xiv.  3.  This,  then,  is  the  cause  that  we  wait  for 
him,  we  look  for  the  reward  of  the  inheritance  at 
his  coming  who  have  served  the  Lord  Christ  in  this 
world. 

Third.  '  For  our  conversation  is  in  heaven,  from 
whence  also  we  look  for  the  Saviour,  the  Lord 
Jesus  Christ. '  Phi.  m.  20.  We  look  for  him  to  come 
yet  as  a  Saviour — a  Saviour  he  was  at  his  first 
coming,  and  a  Saviour  he  will  be  at  his  second 
coming.  At  his  first  coming,  he  bought  and  paid 
for  us ;  at  his  second  coming,  he  will  fetch  us  to 
himself.  At  his  first  coming,  he  gave  us  promise 
of  the  kingdom ;  at  his  second  coming,  he  will  give 
us  possession  of  the  kingdom.  At  his  first  coming, 
he  also  showed  us  how  we  should  be,  by  his  own 
transfiguration ;  at  his  second  coming,  '  he  will 
change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body. '  pu.  iii.  21. 

Fourth.  Hence  therefore  it  is  that  his  coming  is 
called  our  blessed  hope — '  Looking  for  that  blessed 
hope,  and  the  glorious  appearing  of  the  great  God 
and  our  Saviour  Jesus  Christ.'  Tit.  ii.  13.  A  blessed 
hope  indeed,  if  he  hath  bought  our  persons  with 
his  blood,  and  an  eternal  inheritance  for  us  in  the 
heavens  ;  a  blessed  hope  indeed,  if  also  at  his  com- 
ing we  be  certainly  cai-ried  thither.  No  marvel, 
then,  if  saints  be  bid  to  wait  for  it,  and  if  saints 
themselves  long  for  it.  But  what  a  disappointment 
would  these  waiting  believers  have,  should  all  their 
expectations  be  rewarded  with  a  fable !  and  the 
result  of  their  blessed  hope  can  amount  to  no  more, 
if  our  Saviour  the  Lord  Jesus  Christ  either  denieth 
to  come,  or  coming,  bringeth  not  with  him  the  hope, 
the  blessed  hope  that  is  laid  up  for  us  in  heaven, 
whereof  we  have  certainly  been  informed  by  *  the 
word  of  the  truth  of  the  gospel.'  Coi.  i.  5. 

Fifth.  '  For  Christ  was  once  oftered  to  bear  the 
sins  of  many;  and  unto  them  that  look  for  him 
shall  he  appear  the  second  time  Avithout  sin  unto 
salvation.'  lie.  ix.  28.  Here  we  have  it  promised  that 
he  shall  come,  that  he  shall  appear  the  second 
time,  but  not  with  sin,  as  he  did  before — to  wit, 
with  and  in  the  sin  of  his  people,  when  he  bare 
them  in  his  own  body  ;  but  now  without  sin,  for  he 
before  did  put  them  away  by  the  sacrifice  of  him- 
self. Now,  then,  let  the  saints  look  for  him,  not 
to  die  for  the  purchasing  of  their  persons  by  blood, 
but  to  bring  to  them,  and  to  bring  them  also  to 
that  salvation  that  before  when  he  died  he  obtained 
of  God  for  them  by  his  death. 

These  things  are  to  be  expected  therefore  by 
them  that  believe  in  and  love  Jesus  Christ,  and 
that  from  faith  and  love  serve  him  in  this  world ; 
they  arc  to  be  expected  by  them,  being  obtained 
for  them  by  Jesus  Christ.     And  he  shall  give  the 


/ 


LIGHT  FOR  THEM  THAT  SIT  IN  DARKNESS. 


429 


crowu,  saith  Paul,  '  not  to  me  only,  but  to  all  tliera 
also  that  love  his  appearing.'  2Ti.  iv.  8,  9. 

Now  forasmuch  as  this  inheritance  in  the  heavens 
is  the  price,  purchase,  and  reward  of  his  blood, 
how  evidently  doth  it  appear  that  he  hath  paid 
full  price  to  God  for  sinners!  Would  God  else 
have  given  him  the  heaven  to  dispose  of  to  us  that 
believe,  and  would  he  else  have  told  us  so?  Yea, 
and  what  comfort  could  we  have  to  look  for  his 
coming,  and  kingdom,  and  glory  as  the  fruits  of 
his  death,  if  his  death  had  not  for  that  purpose 
been  sufficiently  efficacious  ?  0  '  the  sufferings  of 
Christ,  and  the  glory  that  shall  follow ! '  i  Pe.  i.  ii. 

THE    NINTH   DEMONSTRATION. 

[Ninth.]  That  Jesus  Christ,  by  what  he  hath 
done,  hath  paid  full  price  to  God  for  sinners,  and 
obtained  eternal  redemption  for  sinners,  is  evident, 
because  of  tJie  threatenings  whereicith  God  hath 
threatened,  and  the  'pU'nishments  ivlierewlth  he  inm- 
isheth  those  that  shall  refuse  to  he  saved  by  Christ, 
or  seek  to  make  insignificant  tlie  doctrine  of  righ- 
teousness by  faith  in  him. 

This  demonstration  consisteth  of  three  parts — 
First.  It  suggesteth  that  some  refuse  to  be  justified 
or  saved  by  Christ,  and  also  seek  to  make  insigni- 
ficant the  doctrine  of  righteousness  by  faith  in  him. 
Second.  That  God  doth  threaten  these.  TIdrd. 
That  God  will  punish  these. 

\First.^  That  some  refuse  to  he  saved  by  C/iiist  is 
evident  from  many  texts.  He  is  the  stone  which 
the  builders  have  rejected ;  he  is  also  disallowed  of 
men ;  the  Jews  stumble  at  him,  and  to  the  Greeks 
he  is  foolishness ;  both  saying.  This  man  shall  not 
rule  over  us,  or.  How  can  this  man  save  us?  Ps. 

cxviii.  22.    Mat.  xxi.  44.    Lu.  xix.  14.    1  Co.  j.  23.    1  Pe.  ii.  4. 

The  causes  of  men's  refusing  Christ  are  many 
— 1.  Their  love  to  sin.  2.  Their  ignorance  of  his 
excellency.  3.  Their  unbelief.  4.  Their  deferring 
to  come  to  him  in  the  acceptable  time,  5.  Their 
leaning  to  their  own  righteousness.  6.  Their  en- 
tertaining damnable  doctrines.  7.  Their  loving 
the  praise  of  men.  8.  The  meanness  of  his  ways, 
his  people,  &c.  9.  The  just  judgment  of  God  upon 
them.      10.  The  kingdom  is  given  to  others. 

Now  these,  as  they  all  refuse  him,  so  they  seek, 
more  or  less,  some  practically,  others  in  practice 
and  judgment  also,  to  make  insignificant  the 
doctrine  of  righteousness  by  faith  in  him.  One 
does  it  by  preferring  his  sins  before  him.  Another 
does  it  by  preferring  his  righteousness  before  him. 
Another  does  it  by  preferring  his  delusions  before 
him.  Another  does  it  by  preferring  the  world  be- 
fore him. 

Now  these  God  threateneth,  these  God  punisheth. 

Second.  God  threateneth  them. 

1.  Whosoever  shall  'not  hear  that  prophet 
shall  be  destroyed  from  amongst  the  people.'    Ac. 


iii.  23.  The  prophet  is  Jesus  Christ;  the  doctrine 
that  he  preached  was,  that  he  would  lay  down  his 
life  for  us,  that  he  would  give  us  his  flesh  to  eat, 
and  his  blood  to  drink  by  faith ;  and  promised,  that 
if  we  did  eat  his  flesh,  and  drink  his  blood,  we 
should  have  eternal  life.  He  therefore  that  seeth 
not,  or  that  is  afraid  to  venture  his  soul  for  salva- 
tion on  the  flesh  and  blood  of  Christ  by  faith,  he 
refuseth  this  prophet,  he  heareth  not  this  prophet, 
and  him  God  hath  purposed  to  cut  ofi^.  But  would 
God  thus  have  threatened,  if  Christ  by  his  blood, 
and  the  merits  of  the  same,  had  not  paid  full  price 
to  God  for  sinners,  and  obtained  eternal  redemption 
for  them? 

2.  '  Sit  thou  at  my  right  hand,  until  I  make  thine 
enemies  thy  footstool.'  Ps.  ex.  i.  Mat.  xxii.  44.  He.  1. 13. 
The  honour  of  sitting  at  God's  right  hand  was 
given  him  because  he  died,  and  offered  his  body 
once  for  all.  *  This  man,  after  he  had  offered  one 
sacrifice  for  sins  for  ever,  sat  down  on  the  right 
hand  of  God,  from  henceforth  expecting  till  his 
enemies  be  made  his  footstool,'  He.  x.  12, 13.  Expect- 
ing, since  God  accepted  his  offering,  that  those 
that  refused  him  should  be  trodden  under  foot  ; 
that  is,  sunk  by  him  into  and  under  endless  and 
insupportable  vengeance.  But  would  God  have 
given  the  world  such  an  account  of  his  sufferings, 
that  by  one  offering  he  did  perfect  for  ever  them 
that  are  sanctified?  yea.  and  would  he  have  threat- 
ened to  make  those  foes  his  footstool  that  shall 
refuse  to  venture  themselves  upon  his  offering — 
for  they  are  indeed  his  foes — had  not  his  eternal 
Majesty  been  well  pleased  with  the  price  he  paid 
to  God  for  sinners ;  had  he  not  obtained  eternal 
redemption  for  them  ? 

3.  He  shall  come  '  fi'om  heaven  with  his  mighty 
angels,  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  that  obey  not  the  gospel 
of  our  Lord  Jesus  Christ,'  2  Th.  i.  7,  8. 

Here  he  expressly  telleth  us  wherefore  they  shall 
be  punished  ;  because  *  they  know  not  God,  and 
obey  not  the  gospel  of  our  Lord  Jesus  Christ ;' 
where  also  is  notably  intimated  that  he  that  obeyeth 
not  the  gospel  of  Christ  knoweth  not  God,  neither 
in  his  justice  nor  mercy.  But  what  is  the  gospel 
of  our  Lord  Jesus  Christ  but  good  tidings  of  good 
things — to  wit,  forgiveness  of  sins  by  faith  in  his 
blood,  an  inheritance  in  heaven  by  faith  in  his 
blood,  as  the  whole  of  all  the  foregoing  discourse 
hath  manifested?  Now,  I  say,  can  it  be  imagined 
that  God  would  threaten  to  come  upon  the  world 
with  this  flaming,  fiery  vengeance  to  punish  them 
for  their  non-subjection  to  his  Son's  gospel,  if  there 
had  not  been  by  himself  paid  to  God  full  price  for 
the  souls  of  sinners,  if  he  had  not  obtained  eternal 
redemption  by  his  blood  for  sinners  ? 

4.  '  And  Enoch  also,  the  seventh  from  Adam, 
prophesied    of   these,    saying,    Behold,   the   Lord 


43') 


LIGHT  FOR  THEM  THAT   SIT  IN   DARKNESS. 


coniPtli  with  ten  tliousaiul  of  his  saints,  to  execute 
juili^ment  upon  all,  and  to  convince  all  that  are 
ungodly  among  them  of  all  their  ungodly  deeds, 
which  they  have  ungodly  committed,  and  of  all 
their  hard  speeches  which  ungodly  sinners  have 
spoken  against  him.    Jude  14,  is. 

The  Lord  that  is  here  said  to  come  with  ten 
thousands  of  his  saints  is  Jesus  Christ  himself ; 
and  they  that  come  with  him  are  called  his  saints, 
because  given  to  him  by  the  Father,  for  the  sake 
of  the  shedding  of  his  blood.  Now  in  that  he  is 
said  to  come  to  execute  judgment  upon  all,  and 
especially  those  that  speak  hard  speeches  against 
him,  it  is  evident  that  the  Father  tendereth  his 
name,  which  is  Jesus,  a  Saviour,  and  his  under- 
taking for  our  redemption  ;  and  as  evident  that  the 
hard  speeches  intended  by  the  text  are  such  as 
vilify  him  as  Saviour,  counting  the  blood  of  the 
covenant  unholy,  and  trampling  him  that  is  Prince 
of  the  covenant  under  the  feet  of  their  reproachful 
language  ;  this  is  counted  a  putting  of  him  to  open 
shame,  and  a  despising  the  riclies  of  his  goodness. 
He.  vi.  10.  Ko.  ii.  Time  would  laii  to  give  you  a  view 
of  the  revilings,  despiteful  sayings,  and  of  the  un- 
godly speeches  which  these  abominable  children  of 
hell  let  fall  in  their  pamphlets,  doctrines,  and  dis- 
courses against  this  Lord  the  King.  But  the 
threatening  is,  he  shall  '  execute  judgment  upon 
them  for  all  their  ungodly  deeds,  and  for  all  the 
hard  speecJies  which  ungodly  sinners  have  spoken 
against  him.' 

5.  '  Beware  therefore,  lest  that  come  upon  you 
which  is  spoken  of  in  the  prophets ;  Behold,  ye 
despisers,  and  wonder,  and  perish:  for  I  work  a 
work  in  your  days,  a  work  Avhich  you  shall  in 
no  wise  believe,  though  a  man  declare  it  unto  you.' 

Ac.  xiii.  40,  41. 

This  work  is  the  same  we  have  been  all  this 
while  treating  of — to  wit,  redemption  by  the  blood 
of  Christ  for  sinners,  or  that  Christ  hath  paid  full 
price  to  God  for  sinners,  and  obtained  eternal  re- 
demption for  them.  This  is  manifest  from  ver.  23 
to  2'J  of  this  chapter. 

Now,  observe,  there  are  and  will  be  despisers 
of  this  doctrine,  and  they  are  threatened  with  the 
wrath  of  God — '  Behold,  ye  despisers,  and  wonder, 
and  perish.'  But  would  God  so  carefully  have 
cautioned  sinners  to  take  heed  of  despising  this 
blessed  doctrine,  and  have  backed  his  caution  with 
a  threatening  that  they  shall  perish,  if  they  per- 
sist, had  not  he  himself  received  by  the  blood  of 
Christ  full  price  for  the  souls  of  sinners? 

Third.  As  God  threateneth,  so  he  p)iinishdli  those 
that  refuse  his  Son,  or  that  seek  to  vilify  or  make 
insignificant  the  doctrine  of  righteousness  by  faith 
in  him. 

1.  lie  punisheth  them  with  the  abidings  of  his 
wrath—'  He  tliat  believeth  not  the  Son  shall  not 


see  life,  but  the  wrath  of  God  abideth  on  him.' 

Jn.  iii.  36. 

The  wrath  of  God  for  men  ;  for  sin  stands 
already  condemned  by  the  law ;  and  the  judgment 
is,  that  they  who  refuse  the  Lord  Jesus  Christ 
shall  have  this  wrath  of  God  for  ever  lie  and  abide 
upon  them  ;  for  they  want  a  sacrifice  to  pacify 
wi-ath  for  the  sin  they  have  committed,  having  re- 
sisted and  refused  the  sacrifice  of  the  body  of 
Christ.  Therefore  it  cannot  be  that  they  should 
get  from  under  their  present  condition  who  have 
refused  to  accept  of  the  undertaking  of  Christ  for 
them. 

Besides,  God,  to  show  that  he  taketh  it  ill  at  the 
hands  of  sinners  that  they  should  refuse  the  sacri- 
fice of  Christ,  hath  resolved  that  there  shall  be 
no  more  sacrifice  for  sin.  Therefore  '  if  we  sin 
wilfully  after  that  we  have  received  the  knowledge 
of  the  truth,  there  remaineth  no  more  sacrifice  for 
sins.'  He.  X.  26.  God  doth  neither  appoint  another, 
neither  will  he  accept  another,  whoever  brings  it. 
And  here  those  sayings  are  of  their  own  natural 
force :  '  IIow  shall  we  escape  if  we  neglect  so 
great  salvation  ? '  And  again,  '  See  that  ye  re- 
fuse not  him  that  speaketh.  For  if  they  escaped 
not  who  refused  him  that  spake  on  earth  (Moses), 
much  more  shall  not  we  escape,  if  we  turn  away 
from  him  (Christ)  that  speaketh  from  heaven.'  He. 

li.  3  ;   siL  25. 

This  therefore  is  a  mighty  demonstration  that 
Christ  by  what  he  hath  done  hath  paid  full  price 
to  God  for  the  souls  of  sinners,  because  God  so 
severely  threateneth,  and  also  punisheth  them  that 
refuse  to  be  justified  by  his  blood:  he  threateneth, 
as  you  have  heard,  and  punisheth,  by  leaving  such 
men  in  their  sins,  under  his  heavy  and  insupportr- 
able  vengeance  here. 

2.  '  He  that  believeth  not  shall  be  damned,' 
damned  in  hell-fire.  Mar.  xvi.  i6.  *  He  that  believeth 
not.'     But  what  should  he  believe?     Why, 

(1.)  That  Jesus  is  the  Saviour.  '  If,'  saith  he, 
'  ye  believe  not  that  I  am  lie,  ye  shall  die  in  your 
sins.' 

(2.)  He  that  believeth  not  that  he  [Jesus]  hath 
undertaken  and  completely  perfected  righteousness 
for  us,  shall  die  in  his  sins,  shall  be  damned,  and 
perish  in  hell-fire ;  for  such  have  no  cloak  for  their 
sin,  but  must  stand  naked  to  the  show  of  their 
shame  before  the  judgment  of  God,  that  fearful 
judgment.  Therefore,  after  he  had  said,  '  there 
remaineth  '  for  such  '  no  more  sacrifice  for  sin, ' 
he  adds,  '  but  a  certain  fearful  looking  for  of  judg- 
ment;' there  is  for  them  left  nothing  but  the 
judgment  of  God,  and  his  fiery  indignation,  which 
shall  devour  the  adversaries.  '  He  that  despised 
Moses'  law  died  without  mercy  under  two  or  three 
witnesses  ;  of  how  much  sorer  punishment,  suppose 
ye,  shall  he  be  thought  worthy,  who  hath  trodden 


LIGHT  FOR  THEM  THAT   SIT  IN  DARKNESS. 


431 


under  foot  the  Son  of  God,  and  hath  counted  the 
blood  of  the  covenant,  wherewith  he  was  sanctified, 
an  unholy  thing-,  and  hath  done  despite  unto  the 
Spirit  of  grace.'  He.  x.  'js,  29. 

See  here,  if  fury  comes  not  up  now  into  the  face 
of  God  ;  now  is  mention  made  of  his  fearful  judg- 
ment and  fiery  indignation.  Now,  I  say,  is  men- 
tion made  thereof,  when  it  is  suggested  that  some 
have  light  thoughts  of  him,  count  his  blood  unholy, 
and  trample  his  sacrificed  body  under  the  feet  of 
their  reproaches ;  now  is  he  a  consuming  fire,  and 
will  burn  to  the  lowest  hell.  '  For  we  know  him 
that  hath  said,  Vengeance  belongeth  unto  me,  I  will 
recompense,  saith  the  Lord.  And  again.  The  Lord 
shall  judge  his  people.'  lie.  x.  30.  These  words  are 
urged  by  the  Holy  Ghost  on  purpose  to  beget  in 
the  hearts  of  the  rebellious  reverend  thoughts,  and 
a  high  esteem  of  the  sacrifice  which  our  Lord  Jesus 
offered  once  for  all  upon  ]\Iount  Calvary  unto  God 
tlie  Father  for  our  sins  ;  for  that  is  the  very  argu- 
ment of  the  whole  epistle. 

It  is  said  to  this  purpose,  in  one  of  Paul's  epis- 
tles to  the  Thessalonians,  tliat  because  men  receive 
not  the  love  of  the  truth,  that  they  might  be  saved ; 
'for  this  cause  God  shall  send  them  strong  delu- 
sion, that  they  should  believe  a  lie ;  that  they 
might  be  damned.'  2Th.  ii.  11,  v>. 

'  The  truth  '  mentioned  in  this  place  is  Jesus 
Christ.  'I  am  the  truth,'  saith  he.  Jn.  xiv.  6.  The 
love  of  the  truth  is  none  else  but  the  love  and 
compassion  of  Jesus  Christ  in  shedding  his  blood 
for  man's  redemption.  '  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for  his 
friends.'  Ju.  xv.  13.  This,  then,  is  the  love  of  the 
Truth  (of  Jesus),  that  he  hath  laid  down  his 
life  for  us.  Now,  that  the  rejecters  of  this  love 
should  by  this  their  rejecting  procure  such  wrath 
of  God  against  them,  that  rather  than  they  shall 
UiibS  of  damnation,  himself  will  choose  their  de- 
lusions for  them,  and  also  give  them  up  to  the 
efi"ectual  working  of  these  delusions,  what  doth 
this  manifest  but  that  God  is  displeased  with  them 
that  accept  not  of  Jesus  Christ  for  righteousness, 
and  will  certainly  order  that  their  end  shall  be 
everlasting  damnation?  therefore  Jesus  Christ  hath 
paid  full  price  to  God  for  sinners,  and  obtained 
eternal  redemption  for  them. 

THE  USE  OF  THE  DOCTRINE. 

I  come  now  to  make  some  use  of  and  to  apply 
this  blessed  doctrine  of  the  undertaking  of  Jesus 
Clirist,  and  of  his  paying  full  price  10  God  for 
sinners,  and  of  his  obtaining  eternal  redemption 
fur  them. 

THE  FIRST  USE. 

[First.]  By  this  doctrine  we  come  to  understand 
many  things  which  otherwise  abide  obscure  and 


utterly  unknown,  because  this  doctrine  is  accom- 
panied with  the  Holy  Ghost,  that  revealer  of  secrets, 
and  searcher  of  the  deep  things  of  God.  1  Pe.  i.  2.  Ep. 
i.  17.  1  Co.  ii.  The  Holy  Ghost  comes  down  with  this 
doctrine  as  that  in  which  it  alone  delighteth; 
therefore  is  it  called  '  the  Spirit  of  wisdom  and 
revelation  in  the  knowledge'  of  Jesus  Christ.  He 
giveth  also  '  ihe  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ.'  2  Co.  iv.  6. 
Little  of  God  is  known  in  the  world  where  the 
gospel  is  rejected ;  the  religious  Jew  and  the  wise 
Gentile  may  see  more  of  God  in  a  crucified  Christ 
than  in  heaven  and  earth  besides;  for  in  him  'are 
hid  all  the  treasures  of  wisdom  and  knowledge,' 
not  only  in  his  person  as  God,  but  also  in  his 
undertakings  as  Mediator.  CoL  u.  3.  Hence  Paul 
telleth  us,  that  he  '  determined  not  to  know  any- 
thing among  '  the  Corinthians  but  '  Jesus  Christ 
and  him  crucified. '  1  Co.  ii.  2.  I  say,  more  of  God 
is  revealed  to  us  in  this  doctrine  than  we  can  see 
of  him  in  heaven  and  earth  without  it. 

First.  Here  is  more  of  his  wisdom  seen  than  in 
his  making  and  upholding  all  the  creatures.  His 
wisdom,  I  say,  in  devising  means  to  reconcile  sin- 
ners to  a  holy  and  infinite  Majesty;  to  be  a  just 
God,  and  yet  a  Saviour;  to  be  just  to  his  law, 
just  to  his  threatening,  just  to  himself,  and  yet 
save  sinners,  can  no  way  be  understood  till  thou 
understandest  why  Jesus  Christ  did  hang  on  the 
tree ;  for  here  only  is  the  riddle  unfolded,  '  Christ 
died  for  our  sins,'  and  therefore  can  God  in  justice 
save  us.  is.  xiv.  21.  And  hence  is  Christ  called  the 
Wisdom  of  God,  not  only  because  he  is  so  essen- 
tiall}',  but  because  by  him  is  the  greatest  revelation 
of  his  wisdom  towards  man.  In  redemption,  there- 
fore, by  the  blood  of  Christ,  God  is  said  to  abouud 
towards  us  in  all  wisdom.  Ep.  i.  7,  s.  Here  we  see 
the  highest  contradictions  reconciled,  here  justice 
kisseth  the  sinner,  here  a  man  stands  just  in  the 
sight  of  God  while  confounded  at  his  own  pollu- 
tions, and  here  he  that  hath  done  no  good  hath 
yet  a  sufiicient  righteousness,  even  the  righteous- 
ness of  God,  which  is  by  faith  of  Jesus  Christ. 

Secoiid.  The  justice  of  God  is  here  more  seen 
than  in  punishing  all  the  damned.  '  He  spared 
not  his  own  Son,'  is  a  sentence  which  more  re- 
vealeth  the  nature  of  the  justice  of  God  thau  if  it 
had  said.  He  spared  not  all  the  world.  True,  he 
cast  angels  from  heaven,  and  drowned  the  old 
world ;  he  turned  Sodom  and  Gomorrah  into  ashes, 
with  many  more  of  like  nature ;  but  what  were  all 
these  to  the  cursing  of  his  Son?  Yea,  what  weru 
ten  thousand  such  manifestations  of  his  ireful  in- 
dignation against  sin,  to  that  of  striking,  afflicting, 
chastising,  and  making  the  darling  of  his  bosom 
the  object  of  his  wrath  and  judgment?  Here  i; 
is  seen  he  respecteth  not  persons,  but  judgeth  sin, 
and  condemneth  him  ou  whom  it  is  tuund ;  yea. 


482 


LIGHT  FOR  THEM  THAT  SIT  IN    DARKNESS. 


althouf^h  on  Jesus  Christ  his  well-beloved.  Ro.  viii. 

S:'.  Ga.  iii.  1». 

lldrd.  The  mystery  of  God's  will  is  here  more 
seen  than  in  hanging  the  earth  upon  nothing,  while 
he  condeuineth  Christ,  though  righteous,  and  justi- 
fieth  us,  though  sinners,  while  he  maketh  him  to 
be  sin  for  us,  and  us  the  righteousness  of  God  in 

him.    1  Pe.  iU.  18.  2  Co.  v.  20. 

Fourth.  The  power  of  God  is  here  more  seen 
than  in  making  of  heaven  and  earth ;  for  one  to 
bear,  and  get  the  victory  over  sin,  when  charged  by 
the  justice  of  an  infinite  majesty,  in  so  doing  he 
showeth  the  height  of  the  highest  power ;  for  where 
sin  by  the  law  is  charged,  and  that  by  God  im- 
mediately, there  an  infinite  majesty  opposeth,  and 
that  with  the  whole  of  his  justice,  holiness,  and 
power ;  so  tlien,  he  that  is  thus  charged  and  en- 
gaged for  the  sin  of  the  world,  must  not  only  be 
equal  with  God,  but  show  it  by  overcoming  that 
curse  and  judgment  that  by  infinite  justice  is 
charged  upon  him  for  sin. 

When  angels  and  men  had  sinned,  how  did  thev 
fall  and  crumble  before  the  anger  of  God !  they 
had  not  power  to  withstand  the  terror,  nor  could 
there  be  worth  found  in  their  persons  or  doings  to 
appease  displeased  justice.  But  behold  here  stands 
the  Son  of  God  before  liim  in  the  sin  of  the  world ; 
his  Father,  finding  him  there,  curseth  and  con- 
demns him  to  death  ;  but  he,  by  the  power  of  his 
Godhead,  and  the  worthiness  of  his  person  and 
doings,  vanquisheth  sin,  satisfieth  God's  justice, 
and  so  becomes  the  Saviour  of  the  world.  Here, 
then,  is  power  seen:  sin  is  a  mighty  thing,  it 
crusheth  all  in  pieces  save  him  whose  Spirit  is 
eternal.  He.  k.  14.  Set  Christ  and  his  suft'erings 
aside,  and  you  neither  see  the  evil  of  sin  nor  the 
displeasure  of  God  against  it ;  you  see  them  not 
in  their  utmost.  Iladst  thou  a  view  of  all  the 
legions  that  are  now  in  the  pains  of  hell,  yea, 
couldst  thou  hear  their  shrieks  and  groans  together 
at  once,  and  feel  the  whole  of  all  their  burden, 
much  of  the  evil  of  sin  and  of  the  justice  of  God 
against  it  would  be  yet  unknown  by  thee,  for  thou 
wouldest  want  power  to  feel  and  bear  the  utmost. 
A  giant  shows  not  his  power  by  killing  of  a  little 
chdd,  nor  yet  is  his  might  seen  by  the  resistance 
that  such  a  little  one  makes,  but  then  he  showeth 
his  power  when  he  doaleth  with  one  like  himself; 
yea,  and  the  power  also  of  the  other  is  then  made 
manifest  in  saving  himself  from  being  swallowed 
up  with  his  wrath.  Jesus  Christ  albo  made  mani- 
fest his  eternal  power  and  Godhead,  more  by  bear- 
ing and  overcoming  our  sins,  than  in  making  or 
upholding  the  whole  world  ;  hence  Christ  crucified 
is  called  '  the  power  of  God.'  \  co.  i.  n,  24. 

FijVi.  Tlie  LOVE  and  mk ucY  of  God  arc  more  seen 
in  and  by  this  doctrine  than  any  other  way.  Mercy 
and  love  are  seen,  in  that  God  gives  us  rain  and 


fruitful  seasons,  and  in  that  he  filleth  our  hearts 
with  food  and  gladness ;  from  that  bounty  which 
he  bestoweth  upon  us  as  men,  as  his  creatures. 
0 1  but  herein  is  love  made  manifest,  in  that 
'  Christ  laid  down  his  life  for  us. '  *  And  God  com- 
mendeth  his  love  toward  us,  in  that,  while  we  were 
yet  sinners,  Christ  died  for  us. '  1  Jn.  m.  I6.  Ro.  v.  8. 

Never  love  like  this,  nor  did  God  ever  give  such 
discovery  of  his  love  from  the  beginning  to  this 
day.  '  Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  he  the  pro- 
pitiation for  our  sins.'  1  Jn.  iv.  10. 

Here  is  love,  that  God  sent  his  Son,  his  darling, 
his  Son  that  never  ofi'ended,  his  Son  that  was 
always  his  delight!  Herein  is  love,  that  he  sent 
him  to  save  sinners,  to  save  them  by  bearing  their 
sins,  by  bearing  their  curse,  by  dying  their  death, 
and  by  carrying  their  sorrows !  Hei-e  is  love,  iu 
that  while  we  were  yet  enemies,  Christ  died  for  us; 
yea,  here  is  love,  iu  that  while  '  we  were  yet  with- 
out strength,  Christ  died  for  the  ungodly.'  Ro.  v.  6. 

THE  SECOND  USE. 

Second.  But  as  this  doctrine  glveth  us  the  best 
discovery  of  God,  so  also  it  giveth  us  the  best  dis- 
covery of  ourselves  and  our  own  things.  , 

First.  It  giveth  us  the  best  discovery  of  our-  I 
selves.  Wouldst  thou  know,  sinner,  what  thou 
art?  look  up  to  the  cross,  and  behold  a  weeping, 
bleeding,  dying  Jesus:  nothing  could  do  but  that,  I 
nothing  could  save  thee  but  his  blood ;  angels  could  1 
not,  saints  could  not,  God  could  not,  because  he 
could  not  lie,  because  he  could  not  deny  himself. 
What  a  thing  is  sin,  that  it  should  sink  all  that 
bear  its  burden  I  yea,  it  sunk  the  Son  of  God  him- 
self into  death  and  the  grave,  and  had  also  sunk 
him  into  hell-fire  for  ever  had  he  not  been  the  Son 
of  God,  had  he  not  been  able  to  take  it  on  his  back, 
and  bear  it  away!  0  this  Lamb  of  God!  Sin- 
ners were  going  to  hell,  Christ  was  the  delight  of 
his  Father,  and  had  a  whole  heaven  to  himself;  but 
that  did  not  content  him,  heaven  could  not  hold 
him  ;  he  must  come  into  the  world  to  save  sinners. 
1  Ti.  i.  15.  Aye,  and  had  he  not  come,  thy  sins  had 
sunk  thee,  thy  sins  had  provoked  the  wrath  of  God 
against  thee,  to  thy  perdition  and  destruction  for 
ever.  There  is  no  man  but  is  a  sinner,  there  is  no 
sin  but  would  damn  an  angel,  should  God  lay  it  to 
his  charge.  Sinner,  the  doctrine  of  Christ  cruci- 
fied crieth  therefore  aloud  unto  thee,  that  sin  hath 
made  thy  condition  dreadful.  See  yourselves,  your 
sin,  and  consequently  the  condition  that  your  souls 
are  in,  by  the  death  and  blood  of  Christ ;  Christ's 
death  giveth  us  the  most  clear  discovery  of  the 
dreadful  nature  of  our  sins.  I  say  again,  if  siu 
be  so  dreadful  a  thing  as  to  break  the  heart  of 
tlie  Son  of  God,  for  so  he  said  it  did,  how  shall  a 


LIGHT   FOR  THEM   THAT   SIT   IN   DARKNESS. 


433 


poor,  wretclifd,  impenitent,  damned  sinner  wrestle 
with  the  wrath  of  God?  Awake,  sinners  ;  you 
are  lost,  you  are  undone,  you  are  damned,  hell- 
fire  is  your  portion  for  ever,  if  you  abide  in  your 
sins,  and  be  found  without  a  Saviour  in  the  dread- 
ful day  of  judgment. 

Secoiid.  For  your  good  deeds  cannot  help  you ; 
the  blood  of  Christ  tells  you  so.  For  by  this  doc- 
trine, '  Christ  died  for  our  sins,'  God  damneth  to 
death  and  hell  the  righteousness  of  the  world. 
Christ  must  die,  or  man  be  damned.  Where  is 
now  any  room  for  the  righteousness  of  men?  room, 
I  say,  for  man's  righteousness,  as  to  his  accept- 
ance and  justification  ?  Bring,  then,  thy  righte- 
ousness to  the  cross  of  Jesus  Christ,  and  in  his 
blood  beheld  the  demands  of  justice;  behold  them, 
I  say,  in  the  cries  and  tears,  in  the  blood  and 
death  of  Jesus  Christ.  Look  again,  and  behold 
the  person  dying ;  such  an  one  as  never  sinned 
nor  offended  at  any  time,  yet  he  dies.  Could  a  holy 
life,  an  innocent,  harmless  conversation,  have  saved 
one  from  death,  Jesus  had  not  died.  But  he  must 
die ;   sin  was  charged,  therefore  Christ  must  die. 

Men,  therefore,  ueed  to  go  no  further  to  prove 
tlie  worth  of  their  own  righteousness  than  to  the 
death  of  Christ ;  they  need  not  be  waiting  to  seek 
in  that  matter  till  they  stand  before  the  judgment- 
seat. 

Quest.  But  how  should  I  prove  [or  try]  the 
goodness  of  mine  own  righteousness  by  the  death 
and  blood  of  Christ? 

Answ.  Thus:  if  Christ  must  die  for  sin,  then  all 
thy  righteousness  cannot  save  thee.  '  If  righteous- 
ness come  by  the  law,  then  Christ  is  dead  in  vain.' 
Ga.  ii.  21.  By  tliis  tcxt  it  is  manifest  that  either 
Christ  died  in  vain,  or  thy  righteousness  is  vain. 
If  thy  righteousness  can  save  thee,  then  Christ 
died  in  vain;  if  nothing  below  or  besides  the  death 
of  Christ  could  save  thee,  then  thy  righteousness 
is  in  vain ;  one  of  the  two  must  be  cast  away, 
either  Christ's  or  thine.  Christ  crucified  to  save 
the  world,  discovereth  two  great  evils  in  man's  own 
righteousness;  I  mean,  when  brought  for  justifi- 
cation and  life.  1.  It  opposeth  the  righteousness 
uf  Christ.     2.   It  condemneth  God  of  foolishness. 

1.  It  opposeth  the  righteousness  of  Christ,  in 
that  it  seeketh  itself  to  stand  where  should  the 
rio-hteousness  of  Christ — to  wit,  in  God's  affection 
for  the  justification  of  thy  person  ;  and  this  is  one 
of  the  highest  afl'ronts  to  Christ  that  poor  man  is  i 
capable  to   give  him :    right  Avorthily,   therefore, 
doth  the  doctrine  of  the  gospel  damn  the  righto-  [ 
ousness  of  men,  and  promiseth  the  kingdom  of  | 
God  to  publicans  and  harlots  rather.  ' 

2.  It  condemneth   God   of  foolishness ;    for    if  i 
works  of  righteousness  which  we  can  do  can  justify 
from  the  curse  of  the  law  in  the  sight  of  God,  then  | 
are  not  all  the  treasures  of  wisdom  found  in  tlie  . 

VOL.  1. 


heart  of  God  and  Clirist;  for  this  dolt-headed  sin- 
ner hath  now  found  out  a  way  of  his  own,  unawares 
to  God,  to  secure  his  soul  from  wrath  and  ven- 
geance ;  I  say,  unawares  to  God,  for  he  never 
imagined  that  such  a  thing  could  be ;  for  had  he, 
he  would  never  have  purposed  before  the  world 
began  to  send  his  Son  to  die  for  sinners.  Christ 
is  the  wisdom  of  God,  as  you  have  heard,  and  that 
as  he  is  our  justifying  righteousness.  God  was 
manifest  in  the  flesh  to  save  us,  is  the  great  mys- 
tery of  godliness.  But  wherein  lieth  the  depth  of 
this  wisdom  of  God  in  our  salvation,  if  man's 
righteousness  can  save  him  ?  job  xL  10—14. 

Yea,  wherefore  hath  God  also  given  it  out  that 
there  is  none  other  name  given  to  men  under 
heaven  whereby  we  must  be  saved?  I  sa}''  again, 
why  is  it  affirmed  '  without  shedding  of  blood  is  no 
remission,'  if  man's  good  deeds  can  save  him? 

This  doctrine,  therefore,  of  the  righteousness  of 
Christ  being  rightly  preached,  and  truly  believed, 
arraigneth  and  condemneth  man's  righteousness  to 
hell ;  it  casteth  it  out  as  Abraham  cast  out  Isli- 
mael.  Blood,  blood,  the  sound  of  blood,  abaseth 
all  the  glory  of  it!  When  men  have  said  all,  and 
showed  us  what  they  can,  they  have  no  blood  to 
present  God's  justice  with  ;  yet  it  is  blood  that 
maketh  an  atonement  for  the  soul,  and  nothing  but 
blood  can  wash  away  from  us  our  sins.  Le.  xvii.  11. 

lie.  i.  5.    He.  ix. 

Justice  calls  for  blood,  sins  call  for  blood,  the 
righteous  law  calls  for  blood,  yea,  the  devil  himself 
must  be  overcome  by  blood.  Sinner,  where  is  now 
thy  righteousness?  Bring  it  before  a  consuming 
fire,  for  our  God  is  a  consuming  fire ;  bring  it  be- 
fore the  justice  of  the  law;  yea,  try  if  aught  but 
the  blood  of  Christ  can  save  thee  from  thy  sins. 
and  devils ;  try  it,  I  say,  by  this  doctrine ;  go  not 
one  step  further  before  thou  hast  tried  it. 

Third.  By  this  doctrine  we  are  made  to  see  the 
worth  of  souls.  It  cannot  be  but  that  the  soul  is 
of  wonderful  price,  when  the  Son  of  God  will  not 
stick  to  spill  his  blood  for  it.  0  sinners,  you  that 
will  venture  your  souls  for  a  little  pleasure,  surely 
you  know  not  the  worth  of  your  souls.  Now,  if 
vou  would  know  what  your  souls  are  worth,  and 
the  price  which  God  sets  them  at,  read  that  price 
by  the  blood  of  Christ.  The  blood  of  Christ  was 
spilt  to  save  souls.  '  For  ye  are  bought  with  a 
i)rice,'  and  that  price  none  other  than  the  blood 
of  Christ;  '  therefore  glorify  God  in  your  body  and 
in  your  spirit,  which  are  God's.'  iCo.  vi.  21).  Sin- 
ners, you  have  souls,  can  you  behold  a  crucified 
Christ,  and  not  bleed,  and  not  mourn,  and  not  fall 
in  love  with  him  ? 

THE  THIllD  USE. 

[Third.]  By  this  doctrine  sinners,  as  sinner.-^,  are 
encouraged  to  come  to  God  for  mercy,  for  the  curse 
3  I 


434 


IJGHT   FOR  THEM   THAT   SIT   IN   DARKNESS. 


due  to  sin  is  taken  out  of  the  way.  I  speak  now  to 
sinners  tliat  are  awake,  and  see  themselves  sinners. 
Tliere  are  two  things  in  special  when  men  begin 
to  be  awakened,  that  kill  their  thoughts  of  being 
saved.  1.  A  sense  of  sin.  2,  The  wages  due 
thereto.  These  kill  the  heart;  for  who  can  bear 
up  under  the  guilt  of  sin?  '  If  our  sins  he  upon 
us,  and  we  pine  away  in  them,  how  should  we  then 
live?'  TJze.  xxxiiL  10.  IIow  indeed  I  it  is  impossible. 
So  neither  can  man  grapple  with  the  justice  of 
God.  •  Can  thine  heart  endure,  or  can  thine  hands 
be  strong?'  They  cannot.  Eze.  xxiL  14.  'A  wounded 
spirit  who  can  bear?'  Pr.  xviii.  u.  Men  cannot, 
angels  cannot.  Wherefore,  if  now  Christ  be  hid, 
and  the  blessing  of  faith  in  his  blood  denied,  woe 
be  to  them ;  such  go  after  Saul  and  Judas,  one  to 
the  sword,  and  the  other  to  the  halter,  and  so 
miserably  end  their  days ;  for  come  to  God  they 
dare  not ;  the  thoughts  of  that  eternal  Majesty 
strike  them  through. 

But  now,  present  sucli  poor  dejected  sinners 
with  a  crucified  Christ,  and  persuade  them  that 
the  sins  under  which  they  shake  and  tremble  were 
long  ago  laid  upon  the  back  of  Christ,  and  the 
noise  and  sense  and  fear  of  damning  begins  to 
cease,  depart,  and  fly  away;  dolors  and  terrors  fade 
and  vanish,  and  that  soul  couceiveth  hopes  of  life  ; 
for  thus  the  soul  argueth,  Is  this  indeed  the  truth 
of  God,  that  Christ  was  made  to  be  sin  for  me? 
was  made  the  curse  of  God  for  me  ?  Hath  he  in- 
deed borne  all  my  sins,  and  spilt  his  blood  for  my 
redemption !  0  blessed  tidings !  0  welcome  grace  I 
'  Bless  the  Lord,  0  my  soul,  and  all  that  is  within 
me,  bless  his  holy  name.'  Now  is  peace  come; 
now  the  face  of  heaven  is  altered ;  '  Behold,  all 
things  are  become  new.'  Now  the  sinner  can 
abide  God's  presence,  yea,  sees  unutterable  glory 
and  beauty  in  him ;  for  here  he  sees  justice  smite. 
While  Jacob  was  afraid  of  Esau,  how  heavily  did 
he  drive  even  towards  the  promised  land  ?  but  when 
killing  thoughts  were  turned  into  kissing,  and  the 
fears  of  the  sword's  point  turned  into  brother  em- 
braces, what  says  he? — '  I  have  seen  thy  face  as 
though  it  had  been  the  face  of  God,  and  thou  wast 
pleased  with  me.'  Ge.  xxxiii.  lo. 

So  and  far  better  is  it  with  a  poor  distressed  sin- 
ner at  the  revelation  of  the  grace  of  God  through 
Jesus  Christ.  '  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses 
unto  them.'  0  what  work  will  such  a  word  make 
upon  a  wounded  conscience,  especially  when  the 
next  words  follow—'  For  he  hath  made  him  to  he 
sin  for  us,  who  knew  no  sin,  that  we  might  be 
made  the  righteousness  of  God  in  him!' 

Now,  the  soul  sees  qualifications  able  to  set  him 
quit  in  the  sight  of  God ;  qualifications  prepared 
already.  Prepared,  1  say,  already ;  and  that  by 
God  through  Christ;  even  such  as  can  perfectly 


answer  the  law.  What  doth  the  law  require  ?  If 
obedience,  here  it  is  ;  if  bloody  sacrifice,  here  it  is; 
if  infinite  righteousness,  here  it  is!  Now,  then, 
the  law  condemns  him  that  believes  before  God 
no  more ;  for  all  its  demands  are  answered,  all  its 
curses  are  swallowed  up  in  the  death  and  curse 
Christ  underwent. 

Object.  But  reason  saith,  since  personal  sin 
brought  the  death,  surely  personal  obedience  must 
bring  us  life  and  glory. 

Ansiv.  True  reason  saith  so,  and  so  doth  tho 
law  itself,  Ro.  x.  5;  but  God,  we  know,  is  above  them 
both,  and  he  in  the  covenant  of  grace  saith  other- 
wise ;  to  wit,  that  '  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead, 
thou  shalt  be  saved. '  Ro.  x.  9. 

Let  reason,  then,  hold  its  tongue,  yea,  let  tho 
law  with  all  its  wisdom  subject  itself  to  him  that 
made  it;  let  it  look  for  sin  where  God  hath  laid  it; 
let  it  approve  the  righteousness  whicli  God  approv- 
eth ;  yea,  though  it  be  not  that  of  the  law,  but 
that  by  faith  of  Jesus  Christ. 

God  hath  made  him  oxir  righteousness,  God  hath 
made  him  our  sin,  God  hath  made  him  our  curse, 
God  hath  made  him  our  blessing;  methinks  this 
word,  '  God  hath  made  it  so,  should  silence  all 
the  world. 

THE  FOURTH  USE. 

Fourth.  By  this  doctrine,  sufficiency  of  argu- 
ment is  ministered  to  the  tempted  to  withstand 
hereby  the  assaults  of  the  devil. 

When  souls  begin  to  seek  after  the  Lord  Jesus, 
then  Satan  begins  to  afilict  and  distress,  as  the 
Canaanites  did  the  Gibeouites,  for  making  peace 

with  Joshua.    Josh.  X.  1,  6. 

There  are  three  things  that  do  usually  afflict  tho 
soul  that  is  earnestly  looking  after  Jesus  Christ. 
B'irst.  Dreadful  accusations  from  Satan.  Second. 
Grievous  defiling  and  infectious  thoughts.  Third. 
A  strange  readiness  iu  our  nature  to  fall  in  with 
both. 

l^Firsl.^  By  the  first  of  these,  the  heart  is  made 
continually  to  tremble.  Hence  his  temptations  are 
compared  to  the  roaring  of  a  lion,  for  as  the  lion 
by  roaring  killeth  the  heart  of  his  prey,  so  doth 
Satan  kill  the  spirit  of  these  that  hearken  to  him, 
1  Pe.  T.  8 ;  for  when  he  tempteth,  especially  by  way  of 
accusation,  he  doth  to  us  as  Rabshakeh  did  to  the 
Jews ;  he  speaks  to  us  in  our  own  language ;  he 
speaks  our  sin  at  every  word,  our  guilty  conscience 
knows  it ;  he  speaks  our  death  at  every  word,  our 
doubting  conscience  feels  it. 

Second.  Besides  this,  there  doth  now  arise,  even 
in  the  heart,  such  defiling  and  foul  infectious 
thoughts  that  putteth  the  tempted  to  their  wits' 
end ;  for  now  it  seems  to  the  soul  that  the  very 


LIGHT   FOR  THEM  THAT   SIT   IN   DARKNESS. 


435 


flood-gates  of  the  flesh  are  opened,  and  that  to  sin 
there  is  no  stop  at  all ;  now  the  air  seems  to  he 
covered  with  darkness,  and  the  man  is  as  if  he  was 
changed  into  the  nature  of  a  devil ;  now  if  ignor- 
ance and  unbelief  prevail,  he  concludeth  that  he 
is  a  reprobate,  made  to  be  taken  and  destroyed. 

Tldrd.  Now  also  he  feeleth  in  him  a  readiness 
to  fall  in  with  every  temptation ;  a  readiness,  I 
say,  continually  present.  Ro.  vu.  -n.  This  throws  all 
down.  Now  despair  begins  to  swallow  him  up ; 
now  he  can  neither  pray,  nor  read,  nor  hear,  nor 
meditate  on  God,  but  fire  and  smoke  continually 
bursteth  forth  of  the  heart  against  liim.  Now  sin 
and  great  confusion  puts  forth  itself  in  all ;  yea, 
the  more  the  sinner  desireth  to  do  a  duty  sincerely, 
the  further  oif  it  always  finds  itself;  for  by  how 
much  the  soul  struggleth  under  these  distresses, 
by  so  much  the  more  doth  Satan  put  forth  himself 
to  resist,  still  infusing  more  poison,  that  if  possible 
it  miijht  never  stru^ole  more,  for  strufro-linijs  are 
also  as  poison  to  Satan.  The  fly  in  the  spider's 
web  is  an  emblem  of  the  soul  in  such  a  condition — 
the  fly  is  entangled  in  the  web ;  at  this  the  spider 
shows  himself;  if  the  fly  stir  again,  down  comes 
the  spider  to  her,  and  claps  a  foot  upon  her;  if  yet 
the  fly  makes  a  noise,  then  with  poisoned  mouth 
the  spider  lays  hold  upon  her ;  if  the  fly  struggle 
still,  then  he  poisons  her  more  and  more.  What 
shall  the  fly  do  now  ?  Why,  she  dies,  if  somebody 
does  not  quickly  release  her.  This  is  the  case  of 
the  tempted ;  they  are  entangled  in  the  web,  their 
feet  and  wings  are  entangled;  now  Satan  shows 
himself;  if  the  soul  now  struggleth,  Satan  labour- 
cth  to  hold  it  down ;  if  it  now  shall  make  a  noise, 
then  he  bites  with  blasphemous  mouth,  more  poi- 
sonous than  the  gall  of  a  serpent ;  if  it  struggle 
again,  then  he  poisoneth  more  and  more,  insomuch 
that  it  needs,  at  last,  must  die  in  the  net,  if  the 
man,  the  Lord  Jesus,  help  not  out.* 

The  afflicted  conscience  understands  my  words. 

Further,  though  the  fly  in  the  web  is  altogether 
incapable  of  looking  for  relief,  yet  this  awakened, 
tempted  Christian  is  not.  What  must  he  do  there- 
fore ?  How  should  he  contain  hopes  of  life?  If 
he  look  to  his  heart,  there  is  blaspheuiy;  if  he  look 
to  his  duties,  there  is  sin;  if  he  strive  to  mourn  and 
lament,  perhaps  he  cannot;  unbelief  and  hardness 
hinder.  Shall  this  man  lie  down  and  despair?  No. 
Shall  he  trust  to  his  duties?  No.  Shall  he  stay 
from  Christ  till  his  heart  is  better?  No.  What 
then  ?    Let  him  now  look  to  Jesus  Christ  crucifled, 

*   '  I  hide  myself  when  I  for  flies  do  wait, 
So  doth  the  devil  whea  lie  lays  his  bait ; 
If  1  do  feiir  the  losing  of  my  prey, 
I  stir  me,  and  more  snares  upon  her  lay, 
This  way  and  that  her  wings  and  legs  I  tie, 
That  sure  as  she  is  eaught,  so  she  must  die.' 

— Bmivan's  Divine  Emblems,  No.  XVlll.  '  Dialogue  between 

a  spider  and  a  sinner.' 


then  shall  he  see  his  sins  answered  for,  then  shall 
he  see  death  a-dying,  then  shall  he  see  guilt  borne 
by  another,  and  there  shall  he  see  the  devil  over- 
come. This  sight  destroys  the  power  of  the  first 
temptation,  purifies  the  heart,  and  inclines  the 
mind  to  all  good  things. 

And  to  encourage  thee,  tempted  creature,  to  this 
most  gospel  duty,  consider  that  when  Jesus  Christ 
read  his  commission  upon  the  entering  into  his 
ministry,  he  proclaimed,  'The  Spirit  of  the  Lord  is 
upon  me,  because  he  hath  anointed  me  to  preach 
the  gospel  to  the  poor;  he  hath  sent  me  to  heal 
the  broken-hearted,  to  preach  deliverance  to  the 
captives,  and  recovering  of  sight  to  the  blind,  to 
set  at  liberty  them  that  are  bruised,  to  preach  the 
acceptable  year  of  the  Lord.'  Lu.  iv.  is,  19. 

These  things  therefore  should  the  tempted  be- 
lieve ;  but  believing  is  now  sweating  work ;  for 
Satan  will  hold  as  long  as  possible,  and  only  stead- 
tast  faith  can  make  him  fly.  But  0,  the  toil  of  a 
truly  gracious  heart  in  this  combat!  If  faith  be 
weak,  he  can  scarce  get  higher  than  his  knees ; 
Lord,  help!  Lord,  save!  and  then  down  again,  till 
an  arm  from  heaven  takes  him  up,  until  Jesus 
Christ  be  evidently  set  forth  crucified  for  him,  and 
cursed  for  his  sin ;  for  then,  and  not  till  then,  the 
temptation  rightly  ceaseth,  at  leastwise  for  a  sea- 
son. Now  the  soul  can  tend  to  look  about  it,  and 
thus  consider  with  itself:  if  Christ  hath  borne  my 
sin  and  curse,  then  it  is  taken  away  from  me;  and 
seeing  thus  to  take  away  sin  was  the  contrivance 
of  the  God  of  heaven,  I  will  bless  his  name,  hope 
in  his  mercy,  and  look  upon  death  and  hell  with 
comfort.  'Thine  heart  shall  meditate  terror,'  thou 
slialt  see  the  land  that  is  very  far  off.  is.  xxxiii.  iG-13. 

TITE  FIFTH  USE. 

Fifth.  This  doctrine  makes  Christ  precious  to 
the  believers — '  Unto  you  therefore  which  believe, 
he  is  precious.'   1  Pe.  ii.  7. 

This  head  might  be  greatly  enlarged  upon,  and 
branched  out  into  a  thousand  particulars,  and  each 
one  full  of  weight  and  glory.  1.  By  considering 
what  siu  is.  2.  By  considering  what  hell  is.  3. 
By  considering  what  wrath  is.  4.  By  considering 
what  eteruity  is.  5.  By  considering  what  the 
loss  of  a  soul  is.  6.  What  the  loss  of  God  is. 
7.  What  the  loss  of  heaven  is.  8.  And  what  it  is 
to  be  in  utter  darkness  with  devils  and  damned 
souls  for  ever  and  ever.  And  after  all  to  conclude, 
from  all  these  miseries  the  Lord  Jesus  deUvered 
me. 

Further,  this  makes  Christ  precious,  if  I  con- 
sider, in  the  next  place, 

1 .  How  he  did  deliver  me ;  it  was  with  his  life, 
his  blood ;  it  cost  him  tears,  groans,  agony,  sepa- 
ration from  God  ;  to  do  it  he  endured  his  Father's 


43fi 


LIGHT  FOR  THEM   THAT   SIT   IN   DARKNESS. 


wrath,  bore  lils  Father's  curse,  and  died  tliousands 
of  deaths  at  once. 

2.  He  did  this  while  I  was  his  enemy,  without 
niv  desires,  without  my  knowledge,  without  my 
deserts ;  he  did  it  unawares  to  nic. 

3.  He  did  it  freely,  cheerfully,  yea,  he  longed 
to  die  for  me;  yea,  heaven  would  not  hold  him  for 
the  love  he  had  to  my  salvation,  which  also  he 
hath  effectually  accomplished  for  me  at  Jerusalem. 
Honourable  Jesus!  precious  Jesus!  loving  Jesus! 
Jonathan's  kindness  captivated  David,  and  made 
him  precious  in  his  eyes  for  ever.  *  I  am  distressed 
for  thee,  my  brother  Jonathan,'  said  he;  'very 
pleasant  hast  thou  been  unto  me ;  thy  love  to  me 
was  wonderful,  passing  the  love  of  women.'  2  Sa.i.  2g. 
Why,  what  had  Jonathan  done?  0,  he  had  de- 
livered David  from  the  wrath  of  Saul.  But  how 
much  more  should  he  be  precious  to  me  who  hath 
saved  me  from  death  and  hell !  who  hath  delivered 
me  from  the  wrath  of  God!  'The  love  of  Christ 
constraincth  us.'  Nothing  will  so  edge  the  spirit 
of  a  Christian  as,  '  Thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood.'  This  makes  the 
heavens  themselves  ring  with  joy  and  shouting. 
Mark  the  words,  '  Thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood,  out  of  every 
kindred,  and  tongue,  and  people,  and  nation ;  and 
hast  made  us  unto  our  God  kings  and  priests:  and 
we  shall  reign  on  the  earth.'  What  follows  now? 
'  And  I  beheld,  and  I  heard  the  voice  of  many 
angels  round  about  the  throne,  and  the  beasts  and 
the  elders:  and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands ; 
saying  witli  a  loud  voice,  Worthy  is  the  Lamb  that 
was  slain,  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  gloiy,  and  blessing. 
And  every  creature  which  is  in  heaven,  and  on  the 
earth,  and  under  the  earth,  and  such  as  are  in  the 
sea,  and  all  that  are  in  them,  heard  I  saying, 
Blessing,  and  honour,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb,  for  ever  and  ever.'  Ke.  v.  9— h. 

Thus  also  is  the  song,  that  new  song  that  is  said 
to  be  sung  by  the  hundred  forty  and  four  thousand 
which  stand  with  the  Lamb  upou  Mount  Sion,  with 
his  Father's  name  written  in  their  forelieads.  These 
are  also  called  harpers,  harping  with  their  harps : 
*  And  they  sung  as  it  were  a  new  song  before  the 


throne,  and  before  the  four  beasts,  and  the  elders : 
and  no  man  could  learn  that  song  but  the  hundred 
and  forty  atid  four  thousand,  which  were  redeemed 
from  the  earth.'  Re.  xiv.  1—3. 

But  why  could  they  not  learn  that  song?  Be- 
cause they  were  not  redeemed :  none  can  sing  of 
this  song  but  the  redeemed  ;  they  can  give  glory 
to  the  Lamb,  the  Lamb  that  was  slain,  and  that 
redeemed  them  to  God  by  his  blood.  It  is  faith 
in  his  blood  on  earth  tliat  will  make  us  sing  this 
song  in  heaven.  These  shoutings  and  heavenly 
songs  must  needs  come  from  love  put  into  a  flame 
by  the  sufferings  of  Christ. 

THE  LAST  USE. 

If  all  these  things  be  true,  what  follows  but  a 
demonstration  of  the  accursed  condition  of  those 
among  the  religious  in  these  nations  whose  notions 
put  them  far  off  from  Jesus,  and  from  venturing 
their  souls  upon  his  bloody  death  ?  I  have  observed 
such  a  spirit  as  this  in  the  world  that  careth  noc 
for  knowing  of  Jesus  ;  the  possessed  therewith  do 
think  that  it  is  not  material  to  salvation  to  venture 
upon  a  crucified  Christ,  neither  do  they  trouble 
their  heads  or  hearts  with  inquiring  whether  Christ 
Jesus  be  risen  and  ascended  into  lieaven,  or  whether 
they  see  him  again  or  no,  but  ratlier  are  for  con- 
cluding that  there  will  be  no  such  thing :  these 
men  speak  not  by  the  Holy  Ghost,  for  in  tlie  sum 
they  call  Jesus  accursed  ;  but  I  doubt  not  to  say 
that  many  of  them  are  anathematized  of  God,  and 
shall  stand  so,  till  the  coming  of  the  Lord  Jesus, 
to  whom  be  glory  for  ever  and  ever.      Amen.* 

*  Here  is  faithful  dealing !  This  is  a  must  soleinu  and 
awful  ap[)eal  to  tlie  consciences  of  those  who,  forsaking  the 
fountain  of  salvation,  venture  to  build  their  hopes  of  pardon 
upon  some  other  foundatioa  than  Jesus  Christ,  the  Rock  of 
Ages.  They  seek  refuge  in  lies,  which,  at  the  great  and  try- 
ing day,  will  be  feavfidly  and  swiftly  swept  away,  leaving  theui, 
with  all  their  guilt  upon  their  heads,  to  sutler  under  the  curse. 
Reader,  do  not  indulge  in  vain  imaginations  as  to  whether  any 
sect  is  here  alluded  to  ;  Bunyan's  appeal  is  to  persons — to  j/o.s 
and  me.  If  we,  either  by  secret  or  open  siiis,  or  by  careless- 
ness of  eternal  realities,  or  by  departing  from  a  simple  au.l 
entire  rehance  by  faith  in  the  work  and  merits  of  Christ — we 
trample  under  foot  the  blood  of  the  covenant,  there  is  nothing 
left  us  but  a  feartid  looking  for  of  judgment,  and  fiery  indig- 
nation to  devour  us.  May  we  appeal  to  our  God,  Lord,  is  it 
1  ?  Lord,  tiiou  knowest  that  I  love  thee.  O  lead  me  in  liie 
v\uy  everlastiug. — Ed. 


I 


A  TREATISE   OF   THE   FEAR   OF   GOD; 

SHo^vI^•G 
WHAT   IT   IS,    AND    HOW   DISTINGUISHED    FROM   THAT   WHICH   IS   NOT    SO. 

ALSO,  WHENCE  IT  COMES;    WHO  HAS  IT;    WHAT  ARE  THE  EFFECTS;    AND  WHAT  THE  rrJVILEGES 
OF  THOSE  THAT  HAVE  IT  IN  THEIU  HEARTS. 


London  :  Printed  for  N.  Ponder,  at  the  Peacodc  ia  the  Poultry,  over  against  the  Stoelcs  marlcct :  1079. 


ADVERTISEMENT   BY   THE   EDITOru 


'  The  fear  of  tlie  Loixl  is  tlic  beginning  of  wisdom,' 
and  '  a  fountain  of  life  ' — the  foundation  on  wliich 
all  wisdom  rests,  as  well  as  tlie  source  from  whence 
it  emanates.  Upon  a  principle  so  vastly  import- 
ant, all  the  subtle  malignity  of  Satan  has  been 
directed,  if  possible  to  mislead  the  very  elect ;  while 
the  ungodly  aTul  impenitent  fall  under  his  devices. 
To  the  mind  enlightened  by  Divine  truth,  the  dif- 
ference between  a  filial  fear  of  offending  God  and 
the  dread  of  punishment  is  very  plain.  Still,  by 
the  devil's  sophistry,  some  of  the  most  pious  Chris- 
tians have  been  puzzled  and  bewildered.  Bunyan 
was  not  ignorant  of  Satan's  devices,  and  he  has 
roused  the  energies  of  his  powerful  mind,  guided  by 
Divine  truth,  to  render  this  important  doctrine  so 
clear  and  easy  to  be  understood,  that  the  believer 
may  not  err. 

This  rare  volume,  first  published  in  1679,  soon 
became  so  scarce  that  Chandler,  Wilson,  White- 
field,  and  others,  omitted  it  from  their  editions  of 
Bunyan 's  works.  At  length  it  appeared  in  the 
more  complete  collection  by  Ryland  and  Mason, 
about  1780.  Since  then,  it  has  been  reprinted, 
somewhat  modernized,  by  the  Tract  Society,  from 
an  original  copy,  discovered  by  that  ardent  lover 
of  Bunyan,  the  Rev.  Joseph  Belcher.  Of  this 
edition,  four  thousand  copies  have  been  printed. 

The  great  line  of  distinction  that  Bunyan  draws 
is  between  that  terror  and  dread  of  God,  as  the 


infinitely  Holy  One,  before  whom  all  sin  must  incur 
the  intensity  of  punishment ;  and  the  love  of  God, 
as  the  Father  of  mercies,  and  fountain  of  blessed- 
ness, in  the  gift  of  his  Son,  and  a  sense  of  adoption 
into  his  family  ;  by  the  influences  of  which  the  soul 
fears  to  offend  him.  This  fear  is  purely  evangeli- 
cal; for  if  the  slightest  dependence  is  placed  upon 
any  supposed  good  works  of  our  own,  the  filial 
fear  of  God  is  swallowed  up  in  dread  and  terror — 
for  salvation  depends  upon  the  perfection  of  holi- 
ness, without  which  none  can  enter  heaven,  and 
which  can  only  be  found  in  Christ. 

Mr.  Mason,  on  reading  this  treatise,  thus  ex- 
pressed his  feelings :— '  When  the  fear  of  the  Lord 
is  a  permanent  principle,  inwrought  in  the  soul  by 
the  Divine  Spirit,  it  is  an  undoubted  token  of 
election  to  life  eternal ;  for  the  most  precious  pro- 
mises are  made  to  God's  fearers,  even  the  blessings 
of  the  everlasting  covenant.  Such  arc  sure  to  be 
protected  from  every  enemy ;  to  bo  guided  by 
unerring  counsel;  and  what  will  crown  all,  to  be  be- 
loved of  God  the  Father,  Son.  and  Holy  Ghost:  till, 
by  almighty  and  effectual  grace,  he  will  be  trans- 
lated to  those  mansions  of  glory  and  blessedness 
prepared  for  him,  where  he  will  sing  the  praises 
of  his  covenant-God  while  eternity  endn;-cs.' 

May  this  be  the  blessed  experience  of  all  those 
who  prayerfully  read  this  important  treatise. 

Geo.  Offor. 


A  TREATISE  ON  THE  FEAP.  OF  GOD. 


'blessed  is  every  one   THAT   FEARETH   THE    LOKD.' 
—  rSALM  CXXVIII.   1. 

'FEAR    GOD.' REV.  XIV.   7. 

This  exhortation  is  not  only  found  here  in  the 
text,  but  is  in  several  other  places  of  the  Scripture 
pressed,  and  that  with  much  vchemency,  upon  the 
children  of  men,  as  in  Ec.  xii.  i:! ;  i  I'e.  i.  17,  <£c.  I  shall 
not  trouble  you  with  a  long   preamble,  or  fore- 


speech  to  the  matter,  nor  shall  I  here  so  much  as 
meddle  with  the  context,  but  shall  immediately 
fall  upon  the  words  themselves,  and  briefly  treat 
of  the  fear  of  God.  The  text,  you  see,  ]»rescntcth 
us  with  matter  of  greatest  moment,  tu  wit,  with 
God,  and  with  the  fear  of  him. 

First  they  present  us  with  God,  the  true  and 
living  God,  maker  of  the  worlds,  and  upholder  of 
all  things  by  the  word  of  his  power:   that  incom- 


43S 


A  TREATISE   ON   THE   FEAR   OF   GOD, 


prelicnsible  majesty,  in  comparison  of  whom  all  na- 
tions arc  less  than  the  drop  of  a  bucket,  and  than 
the  small  dust  of  the  balance.  This  is  he  that  fills 
heaven  and  earth,  and  is  everywhere  present  with 
the  children  of  men,  beholding  the  evil  and  the 
oood  ;  for  he  hath  set  his  eyes  upon  all  their  ways. 
So  that,  considering  that  by  the  text  we  have 
presented  to  our  souls  the  Lord  God  and  Maker  of 
us  all,  who  also  will  be  either  our  Saviour  or  Judge, 
we  are  in  reason  and  duty  bound  to  give  the  more 
earnest  heed  to  the  things  that  shall  be  spoken, 
and  be  the  more  careful  to  receive  them,  and  put 
them  in  practice ;  for,  as  I  said,  as  they  present 
us  with  the  mighty  God,  so  they  exhort  us  to  the 
highest  duty  towards  him ;  to  wit,  to  fear  him. 
I  call  it  the  highest  duty,  because  it  is,  as  I  may 
call  it,  not  only  a  duty  in  itself,  but,  as  it  were, 
the  salt  that  seasoneth  every  duty.  For  there  is 
no  duty  performed  by  us  that  can  by  any  means 
be  accepted  of  God,  if  it  be  not  seasoned  with  godly 
fear.  Wherefore  the  apostle  saith,  '  Let  us  have 
grace,  whereby  we  may  serve  God  acceptably,  with 
reverence  and  godly  fear.'  Of  this  fear,  I  say,  I 
would  discourse  at  this  time ;  but  because  this 
word  year  is  variously  taken  in  the  Scripture,  and 
because  it  may  be  profitable  to  us  to  see  it  in  its 
variety,  I  shall  therefore  choose  this  method  for 
the  managing  of  my  discourse,  even  to  show^you 
the  nature  of  the  word  in  its  several,  especially  of 
the  chiefest,  acceptations.  First.  Then  by  this 
word  fear  we  are  to  understand  even  God  himself, 
who  is  the  object  of  our  fear.  Second.  By  this 
word  fear  we  are  to  understand  the  Word  of  God, 
the  rule  and  director  of  our  fear.  Now  to  speak 
to  this  word  yea?',  as  it  is  thus  taken. 

[Tnis  WORD  FEAR  as  taken  for  God  himself.] 

First.  Of  this  word  ''fear'  as  it  REsrECTETii 
God  himself,  tcho  is  the  object  of  our  fear. 

By  this  word  fear,  as  I  said,  we  are  to  under- 
stand God  himself,  who  is  the  object  of  our  fear: 
For  the  Divine  majesty  goeth  often  under  this  very 
name  himself.  This  name  Jacob  called  him  by, 
when  he  and  Laban  chid  together  on  Mount  Gilead, 
after  that  Jacob  bad  made  his  escape  to  his  father's 
house;  '  E.\cept,'  said  he,  'the  God  of  my  father, 
the  God  of  Abraham,  and  the  fear  of  Isaac  had 
been  with  me,  surely  thou  hadst  sent  me  away  now 
empty.'  So  again,  a  little  after,  when  Jacob  and 
Laban  agree  to  make  a  covenant  of  peace  each 
with  other,  though  Laban,  after  the  jumbling  way 
of  the  heathen  by  his  oath,  puts  the  true  God  and 
the  false  together,  yet  'Jacob  sware  by  the  fear 
of  his  father  Isaac.'*  Gc.  xxxi.  42,  53.     By  the  fear. 


♦  This  is  a  very  remarkable  illustration   of  godly  fear. 
Jacob  docs  not  swear  by  tiie  oinuipnsciicc  or  onuiisfieucc  of 


that  is,  by  the  God  of  his  father  Isaac.  And,  in- 
deed, God  may  well  be  called  the  fear  of  his  people, 
not  only  because  they  have  by  his  grace  made  him 
the  object  of  their  fear,  but  because  of  the  dread 
and  terrible  majesty  that  is  in  him.  '  He  is  a 
mighty  God,  a  great  and  terrible,  and  with  God  is 

terrible  majesty.'  Da.  vil.  28;   x.  17.    Ne.  i.  5;   iv.  14;  ix.  32. 

Job  xKxvii.  22.  Wlio  knows  the  power  of  his  anger? 
'  The  mountains  quake  at  him,  the  hills  melt,  and 
the  earth  is  burned  at  his  presence,  yea,  the  world, 
and  all  that  dwell  therein.  Who  can  stand  before 
his  indignation?  who  can  abide  iu  the  fierceness 
of  his  anger?  his  fury  is  poui'ed  out  like  fire,  and 
the  rocks  are  thrown  down  by  him.'  Na.  i.  5,  6.  His 
people  know  him,  and  have  his  dread  upon  them, 
by  virtue  whereof  there  is  begot  and  maintained  in 
them  that  godly  awe  and  reverence  of  his  majesty 
which  is  agreeable  to  their  profession  of  him.  'Let 
him  be  your  fear,  and  let  him  be  your  dread.'  Set 
his  majesty  before  the  eyes  of  your  souls,  and  let 
his  excellency  make  you  afraid  with  godly  fear. 

Is.  viii.  lo. 

There  are  these  things  that  make  God  to  be  the 
fear  of  his  people. 

Fir'st.  His 2:>resence  is  dreadful,  and  that  not  only 
his  presence  in  common,  but  his  special,  yea,  his 
most  comfortable  and  joyous  presence.  When  God 
comes  to  bring  a  soul  news  of  mercy  and  salvation, 
even  that  visit,  that  presence  of  God,  is  fearful. 
When  Jacob  went  from  Beersheba  towards  Haran, 
he  met  with  God  in  the  way  by  a  dream,  in  the 
which  he  apprehended  a  ladder  set  upon  the  earth, 
whose  top  reached  to  heaven ;  now  in  this  dream, 
from  the  top  of  this  ladder,  he  saw  the  Lord,  and 
heard  him  speak  unto  him,  not  threateningly ;  not 
as  having  his  fury  come  up  into  his  face ;  but  in 
the  most  sweet  and  gracious  manner,  saluting  him 
Avith  promise  of  goodness  after  promise  of  good- 
ness, to  the  number  of  eight  or  nine ;  as  will  appear 
if  you  read  the  place.  Yet  I  say,  when  he  awoke, 
all  the  grace  that  discovered  itself  in  this  heavenly 
vision  to  him  could  not  keep  him  from  dread  and 
fear  of  God's  majesty.  'And  Jacob  awaked  out 
of  his  sleep,  and  he  said.  Surely  the  Lord  is  in  this 
place,  and  1  knew  it  not;  and  he  was  afraitl  and 
said,  How  dreadfid  is  this  place !  this  is  none  other 
but  the  house  of  God,  and  this  is  the  gate  of 
heaven.'  Ge.  xxviii.  10—17. 

At  another  time,  to  wit,  when  Jacob  had  that 
memorable  visit  from  God,  in  which  he  gave  him 
power  as  a  prince  to  prevail  with  him ;  yea,  and 


God — nor  by  his  omnipotence — nor  by  his  love  or  mercy  in 
his  covenant — nor  by  the  God  of  Abraham,  but  by  the  'fear 
of  his  father  Isaac' — the  sole  object  of  his  adoration.  A 
most  striking  and  solemn  appeal  to  Jehovah,  lixing  upon  onr 
hearts  that  Divine  proverb,  '  J'he  fear  of  tlie  Lord  is  tlie  begin- 
ning of  wisdom'— the  soiu-ce  of  all  happiness,  both  in  time 
and  in  eternity. — Eu. 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


439 


g{\vc  liim  a  name,  that  by  his  remembering  it  he 
might  call  God's  favour  the  better  to  his  mind ; 
yet  even  then  and  tliere  such  dread  of  the  majesty 
of  God  was  upon  him,  that  he  went  away  wonder- 
ing that  his  hfe  was  preserved.  Ge.  xxxii.  so.  Man 
crumbles  to  dust  at  the  presence  of  God  ;  yea, 
though  he  shows  himself  to  us  in  his  robes  of  sal- 
vation. We  have  read  how  dreadful  and  how  ter- 
rible even  the  presence  of  angels  have  been  unto 
men,  and  that  when  they  have  brought  them  good 

tidings  from  heaven,   Ju.xiii.2-2.  Mat.  xxviii.  4.   Mar.  svi.  5,6. 

Now,  if  angels,  which  are  but  creatures,  are, 
through  the  glory  that  God  has  put  upon  them,  so 
fearful  and  terrible  in  their  appearance  to  men,  how 
much  more  dreadful  and  terrible  must  God  himself 
be  to  us,  who  are  but  dust  and  ashes !  When 
Daniel  had  the  vision  of  his  salvation  sent  him 
from  heaven,  for  so  it  was,  '  0  Daniel,'  said  the 
messenger,  'a  man  greatly  beloved;'  yet  behold 
tiie  dread  and  terror  of  the  person  speaking  fell 
with  that  weight  upon  this  good  man's  soul,  that 
he  could  not  stand,  nor  bear  up  under  it.  He 
stood  trembling,  and  cries  out,  '  0  my  lord,  by 
the  vision  my  sorrows  are  turned  upon  me,  and  I 
have  retained  no  strength.  For  how  can  the  ser- 
vant of  this  my  lord  talk  with  this  my  lord?  for 
as  for  me,  straigbtway  there  remained  no  strength 
in  me.'  Da.  x.  10-17.  See  you  here  if  the  presence 
of  God  is  not  a  dreadful  and  a  fearful  thing ;  yea, 
his  most  gracious  and  merciful  appearances  ;  how 
much  more  then  when  he  showeth  himself  to  us  as 
one  that  disliketh  our  ways,  as  one  that  is  oifended 
with  us  for  our  sins  ? 

And  there  are  tlivee  tilings  that  in  an  eminent 
manner  make  his  presence  dreadful  to  us. 

1.  The  first  is  God's  own  greatness  and  majesty; 
the  discovery  of  this,  or  of  himself  thus,  even  as 
no  poor  mortals  are  able  to  conceive  of  him,  is  al- 
together unsupportable.  The  man  dies  to  whom 
he  thus  discovers  himself.  'And  when  I  saw  him,' 
says  John,  '  I  fell  at  his  feet  as  dead.'  Re.  i.  17.  It 
was  this,  therefore,  that  Job  would  have  avoided 
in  the  day  that  he  would  have  approached  unto 
liim.  'Let  not  thy  dread,'  says  he,  'make  me 
afraid.  Then  call  thou,  and  I  wdl  answer ;  or  let 
me  speak,  and  answer  thou  me.'  Jobxiii  n,  22.  But 
wliy  doth  Job  after  this  manner  thus  speak  to 
God?  Why  !  it  was  from  a  sense  that  he  had  of 
the  dreadful  majesty  of  God,  even  the  great  and 
dreadful  God  that  keepeth  covenant  with  his  people. 
The  presence  of  a  king  is  dreadful  to  the  subject, 
yea,  though  he  carries  it  never  so  condescendingly ; 
if  then  there  be  so  much  glory  and  dread  in  the 
presence  of  the  king,  what  fear  and  dread  must 
there  be,  think  you,  in  the  presence  of  the  eternal 
God? 

2.  When  God  giveth  his  presence  to  his  people, 
that  his  presence  causeth  them  to  appear  to  them- 


selves more  what  they  are,  than  at  other  times,  by 
all  other  light,  they  can  see.  '  0  my  lord,'  said 
Daniel,  '  by  the  vision  my  sorrows  are  turned  upon 
me;'  and  why  was  that,  but  because  by  the  glory 
of  that  vision,  he  saw  his  own  vileness  more  than 
at  other  times.  So  again  :  '  I  was  left  alone.' 
says  he,  'and  saw  this  great  vision;'  and  what 
follows  ?  Why,  '  and  there  remained  no  strength 
in  me ;  for  my  comeliness  was  turned  into  corrup- 
tion, and  I  retained  no  strength.'  Da.  x.  8,  ic.  By 
the  presence  of  God,  when  we  have  it  indeed,  even 
our  best  things,  our  comeliness,  our  sanctitv  and 
righteousness,  all  do  immediately  turn  to  corruption 
and  polluted  rags.  The  brightness  of  his  glory 
dims  them  as  the  clear  light  of  the  shining  .sun 
puts  out  the  glory  of  the  fire  or  candle,  and  covers 
them  with  the  shadow  of  death.  See  also  the 
truth  of  this  in  that  vision  of  the  prophet  Isaiah. 
'  Wo  is  me,'  said  he,  'for  I  am  undone,  because  I 
am  a  man  of  unclean  lips,  and  I  dwell  in  the  midst 
of  a  people  of  unclean  lips.'  Why,  what  is  the 
matter?  how  came  the  prophet  by  this  sight? 
Why,  says  he,  '  mine  eyes  have  seen  the  King, 
the  Lord  of  hosts.'  is.  vi.  5.  But  do  you  think  that 
this  outcry  was  caused  by  unbelief?  No  ;  nor  yet 
begotten  by  slavish  fear.  This  was  to  him  the 
vision  of  his  Saviour,  with  whom  also  he  had  com- 
munion before,  ver.  2-5.  It  was  the  glory  of  that 
God  with  whom  he  had  now  to  do,  that  turned,  as 
was  noted  before  of  Daniel,  his  comeliness  in  him 
into  corruption,  and  that  gave  him  yet  greater 
sense  of  the  disproportion  that  was  betwixt  hi.s 
God  and  him,  and  so  a  greater  sight  of  his  defiled 
and  polluted  nature. 

3.  Add  to  this  the  revelation  of  God's  goodness, 
and  it  must  needs  make  his  presence  dreadful  to 
us;  for  when  a  poor  defiled  creature  shall  see  that 
this  great  God  hath,  notwithstanding  his  greatness, 
goodness  in  his  heart,  and  mercy  to  bestow  upon 
him :  this  makes  his  presence  yet  the  more  dread- 
ful. They  'shall  fear  the  Lord  and  his  goodness.' 
Ho.  uL  5.  The  goodness  as  well  as  the  greatness  of 
God  doth  beget  in  the  heart  of  his  elect  an  awful 
reverence  of  his  majesty.  '  Fear  ye  not  me?  saith 
the  Lord;  will  ye  not  tremble  at  my  presence?' 
And  then,  to  engage  us  in  our  soul  to  the  duty,  he 
adds  one  of  his  wondeiful  mercies  to  the  world,  for 
a  motive,  '  Fear  ye  not  me?'  Why,  who  art  tliou? 
He  answers.  Even  1,  'which  have'  set,  or  'placed 
the  sand  for  the  bound  of  the  sea  by  a  perpetual 
decree,  that  it  cannot  pass  it ;  and  though  tiie 
waves  thereof  toss  themselves,  yet  can  they  not 
prevail ;  though  they  roar,  yet  can  they  not  pass 
over  it?'  Je.  v.  22.  Also,  when  Job  had  God  present 
with  him,  making  manifest  the  goodness  of  Ins 
great  heart  to  him,  what  doth  he  say  ?  how  doth 
he  behave  himself  in  his  presence?  '  1  have  heard 
of  thee,'  says  he,  '  by  the  hearing  of  the  ear,  but 


4iO 


A   TREATISE   ON   THE   FEAR   OF   GOD, 


j>o\v  mine  eye  seetli  thee ;  wliercfore  I  abhor  my- 
acff,  ixiul  repent  in  dust  and  ashes.'  Jobxiu.  5,  6. 

And  what  mean  the  tremblings,  the  tears,  those 
breakinirs  and  shakings  of  heart  that  attend  the 
])CO])le  of  God,  when  in  an  eminent  manner  they 
receive  the  pronunciation  of  tlie  forgiveness  of  sins 
tit  his  mouth,  but  that  the  dread  of  the  majesty  of 
God  is  in  their  sight  mixed  therewitli?  God  must 
appear  like  himself,  speak  to  the  soul  like  himself; 
nor  can  the  sinner,  when  under  these  glorious  dis- 
coveries of  his  Lord  and  Saviour,  keep  out  the  beams 
of  his  majesty  from  the  eyes  of  his  understanding. 
'I  will  cleanse  them,'  saith  he,  'from  all  their  ini- 
quity, whereby  they  have  sinned  against  me,  and 
I  will  pardon  all  their  iniquities  whereby  they  have 
sinned,  and  wliereby  they  have  transgressed  against 
me.'  And  what  then?  'And  they  shall  fear  and 
tremble  for  all  the  goodness,  and  for  all  the  pros- 
perity that  I  procure  unto  it.'  Je.  xxxiii.  8,  y.  Alas! 
there  is  a  company  of  poor,  light,  frothy  professors 
in  the  world,  that  carry  it  under  that  which  they 
call  the  presence  of  God,  more  like  to  antics,  than 
sober  tiensible  Christians ;  yea,  more  like  to  a  fool 
of  a  play,  than  those  that  have  the  presence  of 
God,  They  would  not  carry  it  so  in  the  presence  of 
a  king,  nor  yet  of  the  lord  of  their  land,  were  they 
but  receivers  of  mercy  at  his  hand.  They  carry  it 
even  in  their  most  eminent  seasons,  as  if  the  sense 
and  sight  of  God,  and  his  blessed  grace  to  their 
souls  in  Christ,  had  a  tendency  in  them  to  make 
men  wanton :  but  indeed  it  is  the  most  humbling 
and  heart-breaking  sight  in  the  world;  it  is  feax-ful.* 

Object.  But  would  you  not  have  us  rejoice  at  the 
sight  and  sense  of  the  forgiveness  of  our  sins  ? 

Answ.  Yes ;  but  yet  I  would  have  you,  and  indeed 
you  shall,  when  God  shall  tell  you  that  your  sins 
are  pardoned  indeed,  'rejoice  witli  trembling,' 
i-s.  u.  11.  For  then  you  have  solid  and  godly  joy;  a 
joyful  heart,  and  wet  eyes,  in  this  will  stand  very 
well  together;  and  it  will  be  so  more  or  less.  For 
if  God  sliall  come  to  you  indeed,  and  visit  you  with 
the  forgiveness  of  sins,  that  visit  rcmoveth  the  o-uilt, 
but  mereaseth  the  sense  of  thy  tilth,  and  the  sense 
of  this  that  God  hath  forgiven  a  filthy  sinner,  will 
make  thee  both  rejoice  and  tremble.  0,  the  blessed 
confusiou  that  will  then  cover  thy  face  wiiilst  thou, 
oven  thou,  so  vile  a  wretch,  shalt  stand  before  God 
to  receive  at  his  hand  thy  pardon,  and  so  the  first- 
Iruits  of  thy  eternal  salvation— 'Tiiat  thou  raayest 
i-cmumbcr,  and  be  confounded,  and  never  open"  thy 


•  It  13  of  solemn  importance  that  we  fcul  the  vast  diller- 
cuce  between  holy  and  unholy  lamiliarity  with  God.  Has  he 
adopted  us  into  his  family  >  Can  we,  by  a  new  birtli,  say 
'Our  Father-"  Still  he  is  in  heaven,  we  on  earth.  He  is 
infinite  m  purity;  Holy,  Holy,  Holy  is  his  name.  We  are 
defiled,  and  can  only  ai)proai:h  his  presence  in  the  righteous- 
ness of  the  Saviour  and  Mediator.  Then,  O  niv  soul,  if  it  is 
lliy  bliss  lo  di-uw  near  to  the  thi-oiie  of  grace  w'llh  holy  bold- 
ness, let  it  be  with  reverence  and  godly  fear. — Eu. 


mouth  any  more  because  of  thy  shame  (thy  filth), 
when  I  am  pacified  toward  thee  for  all  that  thou 
hast  done,  saith  the  Lord  God.'  Eze  xvi.  6!.      But, 

Second.  As  the  presence,  so  the  name  of  God,  is 
dreadful  and  fearful:  wherefore  his  name  doth 
rightly  go  under  the  same  title,  '  That  thou  mayest 
fear  this  glorious  and  fearful  name,  the  Lord  thy 
God.'  De.  xxviii.  .53.  The  name  of  God,  what  is  that, 
but  that  by  which  he  is  distinguished  and  known 
from  all  others?  Names  are  to  distinguish  by;  so 
man  is  distinguished  from  beasts,  and  angels  from 
men  ;  so  heaven  from  earth,  and  darkness  from 
light;  especially  when  by  the  name,  the  nature  of  the 
thing  is  signified  and  expressed ;  and  so  it  was  in 
their  original,  for  then  names  expressed  the  nature 
of  the  thing  so  named.  And  therefore  it  is  that 
the  name  of  God  is  the  object  of  our  fear,  because 
by  his  name  his  nature  is  expressed :  '  Holy  and 
reverend  is  his  name.'  Ps.  cxi.  9.  And  again,  he 
proclaimed  the  name  of  the  Lord,  '  The  Lord,  the 
Lord  God,  merciful  and  gracious,  long-suffering, 
and  abundant  in  goodness  and  truth;  keeping  mercy 
for  thousands,  forgiving  iniquity,  and  transgres- 
sion, and  sin,  and  that  will  by  no  means  clear  thxi 
guilty.'   Ex.  xxxiv.  fi,  7. 

Also  his  name,  I  am,  Jah,  Jehovah,  with  several 
others,  what  is  by  them  intended  but  his  nature, 
as  his  power,  wisdom,  eternit}^  goodness,  and  oni- 
nipotency,  <fec.,  might  be  expressed  and  declared. 
The  name  of  God  is  therefore  the  object  of  a  Chris- 
tian's fear.  David  prayed  to  God  that  he  would 
unite  his  heart  to  fear  his  name.  Ps.  ixxxvi.  n.  Li- 
deed,  the  name  of  God  is  a  fearful  name,  and  should 
always  be  reverenced  by  his  people:  yea  his  'name 
is  to  be  feared  for  ever  and  ever,'  and  that  not 
only  in  his  church,  and  among  his  saints,  but  eveti 
in  the  world  and  among  the  heathen — '  So  the 
heathen  shall  fear  the  name  of  the  Lord,  and  all 
kings  thy  glory.'  Pa.  cU.  i5.  God  tells  us  that  his 
name  is  dreadful,  and  that  he  is  pleased  to  see  meti 
be  afraid  before  his  name.  Yea,  one  reason  why 
he  executeth  so  many  judgments  upon  men  as  he 
doth,  is  that  others  might  see  and  fear  his  name. 
'  So  shall  they  fear  the  name  of  the  Lord  from  the 
west,  and  his  glory  from  the  rising  of  the  sim.' 

la.  li.'c  19.    ilal.  ii.  o. 

The  name  of  a  king  is  a  name  of  fear — 'And  I 
am  a  great  king,  saith  the  Lord  of  hosts. '  M;ii.  1. 14. 
The  name  of  master  is  a  name  of  fear — '  And  if  I 
he  a  master,  where  is  my  fear?  saith  the  Lord.' 
ver.  6.  Yea,  rightly  to  fear  the  Lord  is  a  sign  of  a 
gracious  heart.  And  again,  '  To  you  that  fear  my 
name,'  saith  he,  '  shall  the  Sun  of  righteousness 
arise  with  healing  in  his  wings. '  MaL  iv.  2.  Yea,  when 
Christ  comes  to  judge  the  world,  he  will  give  reward 
to  his  servants  the  prophets,  and  to  his  saints, 
'and  to  theiu  that  fear  his  name,  small  and  great.' 
lie.  ii.  18.    Now,  I  say,  since  the  name  of  God  is  that 


A  TREATISE   ON   THE   FEAR   OF   GOD. 


441 


hy  wiiich  his  nature  is  expressed,  and  since  he 
naturally  is  so  glorious  and  incomprehensihle.  his 
name  must  needs  be  the  object  of  our  fear,  and  we 
ought  always  to  have  a  reverent  awe  of  God  upon 
our  hearts  at  what  time  soever  we  think  of,  or  hear 
his  name,  but  most  of  all,  when  we  ourselves  do 
take  his  holy  and  fearful  name  into  our  mouths, 
especially  in  a  religious  manner,  that  is,  in  preach- 
ing, praying,  or  holy  conference.  I  do  not  by  thus 
saying  intend  as  if  it  was  la^vful  to  make  mention 
of  his  name  in  light  and  vain  discourses;  for  we 
ought  always  to  speak  of  it  with  reverence  and 
godly  fear,  but  I  speak  it  to  put  Christians  in  mind 
that  they  should  not  in  religious  duties  show  light- 
ness of  mind,  or  be  vain  in  their  words  when  yet 
they  are  making  mention  of  the  name  of  the  Lord 
— 'Let  every  one  that  nameth  the  name  of  Christ 
depart  from  iniquity.'  2Ti.  ii.  19. 

Make  mention  then  of  the  name  of  the  Lord  at 
all  times  with  great  dread  of  his  majesty  upon  your 
hearts,  and  in  great  soberness  and  truth.  To  do 
otherwise  is  to'profane  the  name  of  the  Lord,  and 
to  take  his  name  in  vain;  and  'the  Lord  will  not 
hold  him  guiltless  that  taketh  his  name  in  vain.' 
Yea,  God  saith  that  he  will  cut  off  the  man  that 
doth  it;  so  jealous  is  he  of  the  honour  due  unto  his 
name.  Ex.  xx.  7.  Le.  xx.  3.  This  therefore  showcth  you 
the  dreadful  state  of  those  that  lightly,  vainly, 
lyingly,  and  profanely  make  use  of  the  name,  this 
fearful  name  of  God,  either  by  their  blasphemous 
cursing  and  oaths,  or  by  their  fraudulent  dealing 
with  their  neighbour ;  for  some  men  have  no  way 
to  prevail  with  their  neighbour  to  bow  under  a 
cheat,  but  by  calling  falsely  upon  the  name  of  the 
Lord  to  be  witness  that  the  wickedness  is  good  and 
honest;  but  how  these  men  will  escape,  when  they 
shall  be  judged,  devouring  fire  and  everlasting 
burnings,  for  their  profaning  and  blaspheming  of 
the  name  of  the  Lord,  becomes  them  betimes  to 

consider  of.*  Je.  jdv.  14,  15.  Eze.  XX.  30.  Ex.  xx.  7.  But, 
Tliird.  As  the  presence  and  name  of  God  are 
dreadful  and  fearful  in  the  church,  so  is  his  w(yr- 
ship  and  service.  I  say  his  worship,  or  the  works 
of  service  to  which  wc  are  by  him  enjoined  while 
we  are  in  this  world,  are  dreadful  and  fearful 
things.  This  David  conceiveth,  when  he  saith, 
'  But  as  for  me,  I  will  come  into  thy  house  in  the 
multitude  of  thy  mercy,  and  in  thy  fear  will  I  wor- 
ship toward  thy  holy  temple.'  Ps.  v.  7.  And  again, 
saith  he,  '  Serve  the  Lord  with  fear.'  To  praise 
God  is  a  part  of  his  worship.  But,  says  Moses, 
'  Who  is  a  God  like  unto  thee,  glorious  in  holiness, 
fearful  in  praises,  doing  wonders?'  Ex.  xv.  ii.  To 
rejoice  before  him  is  a  part  of  his  worship ;  but 

*  It  is  an  awful  thing  to  apjjeal  to  God  for  the  truth  of  a 
lie  1  All  appeals  to  God,  not  required  by  law,  are  worse  thati 
Useless ;  they  are  wicked,  and  cast  a  doubt  ou  the  veracity  of 
those  who  make  them. — Ed. 

vol,.  I. 


David  bids  us  'rejoice  with  trembling.'  Ps.ii.ii.  Yea, 
the  whole  of  our  service  to  God,  and  every  part 
thereof,  ought  to  be  done  by  us  with  reverence  and 
godly  fear.  And  therefore  let  us,  as  Paul  saith 
again,  '  Cleanse  ourselves  from  all  filthiness  of  the 
flesh  and  spirit,  perfecting  holiness  in  the  fear  of 

God.'    2  Co.  vii.  1.    He.  xii. 

L  That  which  makes  the  worship  of  God  so 
fearful  a  thing,  is,  for  that  it  is  the  worship  of 
God  :  all  manner  of  service  carries  more  or  less 
dread  and  fear  along  with  it,  according  as  the 
quality  or  condition  of  the  person  is  to  whom  the 
worship  and  service  is  done.  This  is  seen  in  the 
service  of  subjects  to  their  princes,  the  service  of 
servants  to  their  lords,  and  the  service  of  children 
to  their  parents.  Divine  worship,  then,  being  due 
to  God,  for  it  is  now  of  Divine  worship  we  speak, 
and  this  God  so  great  and  dreadful  in  himself  and 
name,  his  worship  must  therefore  be  a  fearful  thing. 

2.  Besides,  this  glorious  Majesty  is  himself  pre- 
sent to  behold  his  worshippers  in  their  worshipping 
him.  '  When  two  or  three  of  you  are  gathered  to- 
gether in  my  name,  I  am  there.'  That  is,  gathered 
together  to  worship  him,  '  I  am  there,'  says  he. 
And  so,  again,  he  is  said  to  walk  '  in  the  midst  of 
the  seven  golden  candlesticks.'  Re.  i.  13.  That  is, 
in  the  churches,  and  that  with  a  countenance  like 
the  sun,  with  a  head  and  hair  as  white  as  snow, 
and  with  eyes  like  a  flame  of  fire.  This  puts 
dread  and  fear  into  his  service ;  and  therefore  his 
servants  should  serve  him  with  fear. 

3.  Above  all  things,  God  is  jealous  of  his  wor- 
ship and  service.  Li  all  the  ten  Avords,  he  telieth 
us  not  anything  of  his  being  a  jealous  God,  but  in 
the  second,  Avhich  respecteth  his  worship.  Ex.  x.x. 
Look  to  yourselves  therefore,  both  as  to  the  matter 
and  manner  of  your  worship ;  '  for  I  the  Lord  thy 
God,'  says  he,  ^  am  a  jealous  God,  visiting  the 
iniquity  of  the  fathers  upon  the  children.'  This 
therefore  doth  also  put  dread  and  fear  into  the 
worship  and  service  of  God. 

4.  The  judgments  that  sometimes  God  hath 
executed  upon  men  for  their  want  of  godly  fear, 
while  they  have  been  in  his  worship  and  service, 
put  fear  and  dread  upon  his  holy  appointments. 
(1.)  Nadab  and  Abihu  were  biu-ned  to  death  with 
fire  from  heaven,  because  they  attempted  to  oftcr 
false  fire  upon  God's  altar,  and  the  reason  rendered 
why  they  were  so  served,  was,  because  God  will  be 
sanctified  in  them  that  come  nigh  him.  Le.  x.  i-3. 
To  sanctify  his  name  is  to  let  him  be  thy  dread 
and  thy  fear,  and  to  do  nothing  in  his  worship  but 
what  is  well-pleasing  to  him.  But  because  these 
men  had  not  grace  to  do  this,  therefore  they  died 
before  the  Lord.  (2.)  Eli's  sons,  for  want  of  this 
fear,  when  they  ministered  in  the  holy  worship  of 
God,  were  both  slain  in  one  day  by  the  sword  of 
the  uncircumcised  riiilistines.  See  i  Sa.  ii.   (3.)  Uzzah 

'6  K 


442 


A   TREATISE   ON   THE  FEAR  OF   GOD. 


was  smitten,  anil  died  befure  the  Lord,  for  but  an 
unadvised  touching  of  the  ark,  when  the  men  for- 
sook it.  1  ciL  liii.  9, 10.  (4.)  Ananias  and  Sapphira 
liis  wife,  for  telling  a  lie  in  the  church,  when  they 
wore  before  God,  were  both  stricken  dead  upon  the 
phice  before  them  all,  because  they  wanted  the 
fear  and  dread  of  God's  majesty,  name,  and  service, 
when  they  came  before  him.  Ac.  v. 

This  therefore  should  teach  us  to  conclude,  that, 
next  to  God's  nature  and  name,  his  service,  his 
instituted  worship,  is  the  most  dreadful  thing  under 
heaven.  Ilis  name  is  upon  his  ordinances,  his  eye  is 
upon  the  worshippers,  and  his  wrath  and  judgment 
upon  those  that  worship  not  in  his  fear.  For  this 
cause  some  of  those  at  Corinth  were  by  God  him- 
self cut  off,  and  to  others  he  has  given  the  back, 
and  will  again  be  M-ith  them  no  more.*  i  Co.  xi.  27-32. 
This  also  rebuketh  three  sorts  of  people. 

[  Three  sorts  of  people  rebuked.  ] 

1.  Such  as  regard  not  to  worship  God  at  all; 
be  sure  tliey  have  no  reverence  of  liis  service,  nor 
fear  of  his  majesty  before  their  eyes.  Sinner,  thou 
dost  not  come  before  the  Lord  to  worship  him ; 
thou  dost  not  bow  before  the  high  God ;  thou 
neither  worshippest  him  in  thy  closet  nor  in  the 
congregation  of  saints.  Tlie  fury  of  the  Lord  and 
his  indignation  must  in  short  time  be  poured  out 
upon  thee,  and  upon  the  families  that  call  not  upon 
his  name.   rs.  Lsxix.  g.  Je.  x.  25. 

2.  This  rebukes  such  as  count  it  enougk  to 
present  their  body  in  the  place  where  God  is 
worshipped,  not  minding  with  what  heart,  or  with 
what  spirit  they  come  thither.  Some  come  into 
the  worship  of  God  to  sleep  there ;  some  come 
thither  to  meet  with  their  chapmen,  and  to  get  into 
the  wicked  fellowship  of  their  vain  companions. 
Some  come  thitlier  to  feed  their  lustful  and  adul- 
terous eyes  with  the  flattering  beauty  of  their 
fellow-sinners.  0  wliat  a  sad  account  will  these 
worshippers  give,  when  they  shall  count  for  all 
this,  and  be  damned  for  it,  because  they  come  not 
to  worship  the  Lord  with  that  fear  of  his  name 
that  became  them  to  come  in,  when  they  presented 
themselves  before  him !  f 

3.  This  also  rebukes  those  that  care  not,  so  they 
worship,  how  they  worship ;  how,  where,  or  after 
what  manner  they  worship  God.  Those,  I  mean, 
whose  fear  towards  God  'is  taught  by  the  precept 
of  men.'  They  are  hypocrites  ;  their  worship  also 
is  vain,  and  a  stink  in  the  nostrils  of  God.  '  Where- 
fore the  Lord  said,  Forasmuch  as  this  people  draw 


•  '  To  give  the  back ;'  to  lorsakc,  to  depart,  to  treat  with 
coiitempt.     See  Imperial  Didionari/,  vol.  i.  p.  145. — Ed. 

t  The  geimiae  discii»le  '  who  thiuketh  uo  evil'  will  say. 
Can  this  be  so  now  ?  Yes,  reader,  it  is.  Some  go  to  God's 
house  to  worship  tlieir  case  and  Ibr^etliilucss  in  sleep ;  some 
lor  worldly  purposes ;  some  to  admire  the  bemity  of  the  IVaU 
body  ;  but  inuiiy  to  worsliip  God  in  spirit  aud  in  truth. 
Reader,  inquire  to  which  ol'  these  classes  you  belong. — Ed. 


near  me  with  their  mouth,  and  with  their  lips  do 
honour  me,  but  have  removed  their  heart  far  from 
me,  and  their  fear  toward  me  is  taught  by  the  pre- 
cept of  men :  therefore,  behold  I  will  proceed  to  do 
a  marvellous  work  among  this  people,  even  a  mar- 
vellous work  and  a  wonder:  for  the  wisdom  of 
their  wise  wera  shall  perish,  and  the  understanding 
of  their  prudent  ??ien  shall  be  hid.']:   is.  xxix.  13, 14. 

Mat.  XV.  7-9.    Mar.  vii.  6,  7. 

Thus  I  conclude  this  first  thing,  namely,  that 
God  is  called  our  dread  and  fear. 

of  this  word  fear  as  it  is  taken  for  the 
Word  of  God. 

I  shall  now  come  to  the  second  thing,  to  wit, 
to  the  rule  and  director  of  our  fear. 

Second.  But  again,  this  word  fear  is  sometimes 
to  he  taken  for  the  word,  (lie  written  Word  of  God; 
for  that  also  is,  and  ought  to  be,  the  rule  and 
director  of  our  fear.  So  David  calls  it  in  the 
nineteenth  Psalm :  '  the  fear  of  the  Lord,'  saith  he, 
^ is  clean,  enduring  for  ever.'  The  fear  of  the 
Lord,  that  is,  the  Word  of  the  Lord,  the  Avritten 
word  ;  for  that  which  he  calleth  in  this  place  the 
fear  of  the  Lord,  even  in  the  same  place  he  calleth 
the  law,  statutes,  commandments,  and  judgments 
of  God.  '  The  law  of  the  Lord  is  perfect,  convert- 
ing the  soul:  the  testimony  of  the  Lord  is  sure, 
making  wise  the  simple :  the  statutes  of  the  Lord 
are  right,  rejoicing  the  heart:  the  commandment 
of  the  Lord  is  pure,  enlightening  the  eyes :  the  fear 
of  the  Lord  is  clean,  enduring  for  ever:  the  judg- 
ments of  the  Lord  are  true  and  righteous  alto- 
gether.' All  these  Avords  have  respect  to  the  same 
thing,  to  wit,  to  the  Word  of  God,  jointly  designing 
the  glory  of  it.  Among  which  phrases,  as  you  see, 
this  is  one,  '  The  fear  of  the  Lord  is  clean,  enduring 
for  ever. '  This  written  Word  is  therefore  the  object 
of  a  Christian's  fear.  This  is  that  also  which  David 
intended  when  he  said,  '  Come,  ye  children,  hearken 
imto  me,  1  will  teach  you  the  fear  of  the  Lord.' 
Ps.  xxxiv.  11.  1  will  teach  you  the  fear,  that  is,  I 
will  teach  you  the  commandments,  statutes,  and 
judgments  of  the  Lord,  even  as  Moses  commanded 
the  children  of  Israel — '  Thou  shalt  teach  them 
diligently  unto  thy  children,  and  shalt  talk  of  them 
when  thou  sittest  in  thine  house,  and  when  thou 
walkest  by  the  way,  and  when  thou  liest  down, 
and  when  thou  rissst  up.'  De.  vi.  4—7. 


+  They  worshipped  God,  not  according  to  his  appointment, 
but  their  own  inventions — the  direction  of  their  false  ])ro- 
phets,  or  tiieir  idolatrous  kings,  or  the  usnges  of  the  nations 
round  about  them.  The  tradition  of  f  he  elders  was  of  more 
value  and  validity  with  them  than  God"s  laws  by  Moses.  Tliis 
our  Saviour  applies  to  the  Jews  in  his  time,  who  were  foru)al 
in  their  devotions,  and  wedded  to  their  own  inventions;  and 
pronounces  concerning  them  that  in  vain  do  they  worship  God. 
How  many  still  in  worship  regard  the  inventions  of  man,  and 
I  traditions  of  the  church,  more  than  the  command  of  God. — Ed. 


A   TREATISE   ON  TDE   TEAR   OF   GOD, 


41.3 


That  also  in  the  eleventh  of  Isaiah  intends  the 
Bame,  where  the  Father  saith  of  the  Son,  that  he 
shall  he  of  quick  understanding  in  the  fear  of  the 
Lord  ;  that  he  may  judge  and  smite  the  earth  with 
the  rod  of  his  mouth.  This  rod  in  the  text  is  none 
other  hut  the  fear,  the  Word  of  the  Lord ;  for  he 
was  to  he  of  a  quick  understanding,  that  he  might 
smite,  that  is,  execute  it  according  to  the  will  of 
his  Father,  upon  and  among  the  children  of  men. 
Now  this,  as  1  said,  is  called  the  fear  of  the  Lord, 
hecauso  it  is  called  the  rule  and  director  of  our 
fear.  For  we  know  not  how  to  fear  the  Lord  in 
a  saving  Avay  without  its  guidance  and  direction. 
As  it  is  said  of  the  priest  that  was  sent  back  from 
the  captivity  to  Samaria  to  teach  the  people  to 
fear  the  Lord,  so  it  is  said  concerning  the  written 
Word  ;  it  is  given  to  us,  and  left  among  us,  that  we 
may  read  therein  all  the  days  of  our  life,  and  learn 
to  fear  the  Lord.  De.vi.  i-3,i'i;  x.i2;  xvU.  19.  And  here 
it  is  that,  trembling  at  the  Word  of  God,  is  even 
by  God  himself  not  only  taken  notice  of,  but  counted 
as  laudable  and  praiseworthy,  us  is  evident  in  the 
case  of  Josiah.  2Ch.  xxxiv.  26,  27.  Such  also  are  the 
approved  of  God,  let  them  be  condemned  by  whom- 
soever: 'Hear  the  word  of  the  Lord,  ye  that 
tremble  at  his  word  ;  Your  brethren  that  hated  you, 
that  cast  you  out  for  my  name's  sake,  said.  Let  the 
Lord  be  glorified;  but  he  shall  appear  to  your  joy, 
and  they  shall  be  ashamed.'   is.  ixvi.  5. 

Further,  such  shall  be  looked  to,  by  God  himself 
cared  for,  and  watched  over,  that  no  distress,  temp- 
tation, or  affliction  may  overcome  them  and  destroy 
them — '  To  this  man  will  I  look,'  saith  God,  '  even 
to  him  that  is  poor  and  of  a  contrite  spirit,  and  that 
trembleth  at  my  word.*  It  is  the  same  in  sub- 
stance with  that  in  the  same  prophet  in  chap.  Ivii.: 
'  For  thus  saith  the  high  and  lofty  One  that  in- 
habiteth  eternity,  whose  name  is  Holy ;  I  dwell  iu 
the  high  and  holy  -place,  with  him  also  that  is  of  a 
contrite  and  humble  spirit,  to  revive  the  spirit  of 
the  humble,  and  to  revive  the  heart  of  the  contrite 
ones.'  Yea,  the  way  to  escape  dangers  foretold, 
is  to  hearken  to,  understand,  and  fear  the  Word  of 
God — '  He  that  feared  the  word  of  the  Lord  among 
the  servants  of  Pharaoh,  made  his  servants  and  his 
cattle  flee  into  the  houses,'  and  they  were  secured; 
but  '  he  that  regarded  not  the  word  of  the  Lord, 
left  his  servants  and  his  cattle  in  the  field,'  and 
they  were  destroyed  of  the  hail.  Ex.  ix.  20-25. 

If  at  any  time  the  sins  of  a  nation  or  church  are 
discovered  and  bewailed,  it  is  by  them  that  know 
and  tremble  at  the  word  of  God.  WHien  Ezra  heard 
of  the  wickedness  of  his  brethren,  and  had  a  desire 
to  humble  himself  before  God  for  the  same,  who 
were  they  that  would  assist  him  in  that  matter,  but 
they  that  trembled  at  the  word  of  God? — '  Then,' 
saith  he,  '  were  assembled  unto  me  every  one  that 
trembled  at  the  words  of  the  God  of  Israel,  because 


of  the  transgression  of  those  that  had  been  carried 
away.'  Ezr.ix.4.  They  are  such  also  that  tremble  at 
the  Word  that  are  best  able  to  give  counsel  in  tho 
matters  of  God,  for  their  judgment  best  suiteth 
with  his  mind  and  will ;  '  Now  therefore,'  said  he, 
'  let  us  make  a  covenant  with  our  God  to  put  away 
all  the  (strauge)  wives,  -  according  to  the  counsel 
of  my  Lord,  and  of  those  that  tremble  at  the  com- 
mandment of  our  God,  and  let  it  be  done  according 
to  the  law.'  Ezr.  X.  3.  Now  something  of  the  dread 
and  terror  of  the  Word  lieth  in  these  things. 

First.  As  I  have  already  hinted,  from  the  author 
of  them,  they  are  the  words  of  God.  Therefore  you 
tiave  Moses  and  the  prophets,  when  they  came  to 
deliver  their  errand,  their  message  to  the  people, 
still  saying,  '  Hear  the  word  of  the  Lord,'  '  Thus 
saith  the  Lord,'  and  the  like.  So  when  Ezekiel  was 
sent  to  the  house  of  Israel,  in  their  state  of  religion, 
thus  was  he  bid  to  say  unto  them,  '  Thus  saith  the 
Lord  God;'  'Thus  saith  the  Lord  God.' Eze.  u.  4; 
iii.  11.  This  is  the  honour  and  majesty,  then,  that 
God  hath  put  upon  his  written  Word,  and  thus  he 
hath  done  even  of  purpose,  that  we  might  make 
them  tho  rule  and  directory  of  our  fear,  and  that  we 
might  stand  in  awe  of,  and  tremble  at  them.  Wlieu 
Ilabakkuk  heard  the  word  of  the  Lord,  his  belly 
trembled,  and  i-ottenness  entered  into  his  bones. 
'  I  trembled  in  myself,'  said  he,  '  that  I  might  rest 
in  the  day  of  trouble. '  liab.  iii.  ic.  The  word  of  a  king 
is  as  the  roaring  of  a  lion ;  where  the  word  of  a 
king  is,  there  is  power.  What  is  it,  then,  when 
God,  the  great  God,  shall  roar  out  of  Zion,  and  utter 
his  voice  from  Jerusalem,  whose  voice  shakes  not 
only  the  earth,  but  also  heaven?  How  doth  holy 
David  set  it  forth  ;  '  The  voice  of  the  Lord  is  power- 
ful, the  voice  of  the  Lord  is  full  of  majesty,'  kc. 

Ps.  xxix. 

Second.  It  is  a  Word  that  is  fearful,  and  may 
well  be  called  the  fear  of  the  Lord,  because  of  the 
subject  matter  of  it;  to  wit,  the  state  of  sinners  in 
another  world ;  for  that  is  it  unto  which  the  whole 
Bible  bendeth  itself,  either  more  immediately  or 
more  mediately.  All  its  doctrines,  counsels,  en- 
couragements, threatenings,  and  judgments,  have 
a  look,  one  way  or  other,  upon  us,  with  respect  to 
the  next  world,  which  will  be  our  last  state,  because 
it  will  be  to  us  a  state  eternal.  This  word,  this 
law,  these  judgments,  are  they  that  we  shall  be  dis- 
posed of  by — '  The  word  that  I  have  spoken,'  says 
Christ,  '  it  shall  judge  you  (and  so  consequently 
dispose  of  you)  hi  the  last  day.'  Jn.  xii.  48.  Now,  if 
we  consider  that  our  next  state  must  be  eternal, 
either  eternal  glory  or  eternal  fire,  and  that  this 
eternal  glory  or  this  eternal  fire  must  be  our  portion, 
according  as  the  words  of  God,  revealed  in  the  holy 
Scriptures,  shall  determine ;  who  will  not  but  con- 
clude that  therefore  the  words  of  God  are  they  at 
which  we  should  tremble,  and  they  by  which  wc 


444 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


should  have  our  fear  of  God  guided  and  directed, 
for  hv  them  we  are  taught  liow  to  please  him  in 
everything  ? 

Tliird.lt  is  to  be  called  a  fearful  Word,  because 
of  the  truth  and  faithfulness  of  U.  The  Scriptures 
cannot  be  broken.  Here  thej'  are  called  the  Scrip- 
tures of  truth,  the  true  sayings  of  God,  and  also 
the  fear  of  the  Lord,  for  that  every  jot  and  tittle 
thereof  is  for  ever  settled  in  heaven,  and  stand  more 
steadfast  than  doth  the  world— 'Heaven  and  earth,' 
said  Christ,  '  shall  pass  away,  but  my  words  shall 
not  pass  away.'  Mat.  xxiv.  35.  Those,  therefore,  that 
are  favoured  by  the  Word  of  God,  those  are  favoured 
indeed,  and  that  with  the  favour  that  no  man  can 
turn  away ;  but  those  that  by  the  word  of  the  Scrip- 
tures are  condemned,  those  can  no  man  justify  and 
set  quit  in  the  sight  of  God.  Therefore  what  is 
bound  by  the  text,  is  bound,  and  what  is  released 
by  the  text,  is  released;  also  the  bond  and  release 

is  unalterable.    Da.x.  21.  Re.  xix.9.  Matt.  xxiv.  35.  Ps.csi.^.  89. 

Jn.  X.  35.  This,  therefore,  calleth  upon  God's  people 
to  stand  more  in  fear  of  the  Word  of  God  than  of 
all  the  terrors  of  the  world.* 

There  wauteth  even  in  the  hearts  of  God's  j^eople 
a  greater  reverence  of  the  Word  of  God  than  to  this 
day  appeareth  among  us,  and  this  let  me  say,  that 
want  of  reverence  of  the  Word  is  the  ground  of  all 
disorders  that  are  in  the  heart,  life,  conversation, 
and  in  Christian  communion.  Besides,  the  want  of 
reverence  of  the  Word  layeth  men  open  to  the  fear- 
ful displeasure  of  God — 'Whoso  despiseth  the  word 
shall  be  destroyed ;  but  he  that  feareth  the  com- 
mandment shall  be  rewarded.'  rr.  xiii.  13. 

All  transgression  begiuneth  at  wandering  from 
the  Word  of  God;  but,  on  the  other  side,  David 
saith,  '  Concerning  the  works  of  men,  by  the  word 
of  thy  lips  I  have  kept  me  from  the  paths  of  the 
destroyer.'  Ps.  xvii.  4.  Therefore  Solomon  saith,  '  My 
son,  attend  to  my  words  ;  incline  thine  ear  unto  my 
sayings ;  let  them  not  depart  from  thine  eyes  ;  keep 
them  in  the  midst  of  thine  heart ;  for  they  are  life 
unto  those  that  find  them,  and  health  to  all  their 
tlesh.'  Pr.  iv.  2U-22.  Now,  if  indeed  thou  wouldest 
reverence  the  Word  of  the  Lord,  and  make  it  thy 
rule  and  director  in  all  things,  believe  that  the 
Word  is  the  fear  of  the  Lord,  tlie  Word  that  staad- 
eth  fast  for  ever;  williout  and  against  which  God 
will  do  nothing,  cither  in  saving  or  damning  of  the 
Bouls  of  sinners.     But  to  conclude  this. 


The  \Voi(l  is  tlm  decree  iipuu  whidi  we  must  iii;i)eud  or 
perish,  lu  vain,  poor  Miiuer,  is  any  reliance  upon  churches 
or  men;  neUher  I'ajjist  nor  Protcslaut  have  any  power  'com- 
uiittcd  unto  Iheni'  to  foi-ive  sins,  ll'  thev  chiim  it,  believe 
tlieiu  not,  but  pity  their  pride  and  delusion.  Christ  is  the 
Rock,  and  not  poor  erring  Peter,  as  some  have  vainly  iuiasiined. 
I'eter  is  dead,  awaiting  the  resurrection  of  his  body,  aud  the 
great  day  of  jiid-ment ;  but  (Jhrist  ever  liveth  at  all  times,  aud 
in  all  places,  able  to  save  unto  the  uttermost.  Put  no  trust 
in  mau,  but  in  thy  broken  spirit  seek  the  blessing  of  Christ, 
that  he  may  pardon  thy  sins. — Ed. 


L  Know  that  those  that  have  not  due  regard  to 
the  Word  of  the  Lord,  and  that  make  it  not  their 
dread  and  their  fear,  but  the  rule  of  their  life  is  the 
lust  of  their  flesh,  the  desire  of  their  eyes,  and  the 
pride  of  life,  are  sorely  rebuked  by  this  doctrine, 
and  are  counted  the  fools  of  the  world;  for  '  lo,  they 
have  rejected  the  word  of  the  Lord,  and  what  wis- 
dom is  in  them  ?  '  Je.  viiL  9.  That  there  are  such  a 
people  is  evident,  not  only  by  their  irregular  lives, 
but  by  the  manifest  testimony  of  the  Word.  *  As 
for  the  word  of  the  Lord,'  said  they  to  Jeremiah, 
'  that  thou  hast  spoken  to  us  in  the  name  of  the 
Lord,  we  will  not  hearken  unto  thee,  but  we  will 
certainly  do  whatsoever  thing  goeth  forth  out  of 
our  own  mouth.'  Je.  xiiv.  16.  Was  this  only  the  tem- 
per of  wicked  men  then  ?  Is  not  the  same  spirit  of 
rebellion  atuongst  us  in  our  days  ?  Doubtless  there 
is ;  for  there  is  no  new  thing — '  The  thing  that 
hath  been,  it  is  that  which  shall  be,  and  that  which 
is  done  is  that  which  shall  be  done  ;  and  there  is  no 
new  thing  under  the  sun.'  Ec.  i.  9.  Therefore,  as  it 
was  then,  so  it  is  with  many  in  this  day. 

As  for  the  Word  of  the  Lord,  it  is  nothing  at  all 
to  them ;  their  lusts,  and  whatsoever  proceedeth  out 
of  tlieir  own  mouths,  that  they  will  do,  that  they 
will  follow.  Now,  such  will  certainly  perish  in  their 
own  rebellion ;  for  this  is  as  the  sin  of  witchcraft ; 
it  was  the  sin  of  Korah  and  his  company,  and  that 
which  brought  upon  them  such  heavy  judgments; 
yea,  and  they  are  made  a  sign  that  thou  shouldest 
not  do  as  they,  for  they  perished  (because  they  re- 
jected the  word,  the  fear  of  the  Lord)  from  among 
the  congregation  of  the  Lord,  '  and  they  became  a  •. 
sign.'  The  word  which  thou  despisest  still  abide th  ( 
to  denounce  its  woe  and  judgment  upon  thee;  and 
unless  God  will  save  such  with  the  breath  of  his 
word — and  it  is  hard  trusting  to  that — they  must 
never  see  his  face  with  comfort.  1  Sa.  xv.  22,  23.  Nu. 
xxvi.  9, 10. 

2.  Are  the  words  of  God  called  by  the  name  of 
the  fear  of  the  Lord  ?  Are  they  so  dreadful  in  their 
receipt  and  sentence  ?  Then  this  rebukes  them  that 
esteem  the  words  and  things  of  men  more  than  the 
words  of  God,  as  those  do  who  are  drawn  from 
their  respect  of,  and  obedience  to,  the  Word  of 
God,  by  the  pleasures  or  threats  of  men.  Some 
there  be  who  verily  will  acknowledge  the  authority 
of  the  Word,  yet  will  not  stoop  their  souls  thereto. 
Such,  whatever  they  think  of  themselves,  are  judged 
by  Christ  to  be  ashamed  of  the  Word  ;  wherefore 
their  state  is  damnable  as  the  other.  '  Whoso- 
ever,' saith  he,  '  shall  be  ashamed  of  me  and  of 
my  words,  in  this  adulterous  and  sinful  genera- 
tion, of  him  also  shall  the  Son  of  man  be  ashamed, 
when  he  cometh  in  the  glory  of  the  Father,  with 
the  holy  angels.'  Mar.  viu.  38. 

3.  And  if  these  things  be  so,  what  will  becomo 
of  those  that  mock  at,  and  professedly  contemn. 


A.  TREATISE   ON   THE   TEAR  OF   GOD. 


445 


the  worJa  of  God,  making  tliem  as  a  tiling  ridicul- 
ous, and  not  to  be  regarded  ?  Shall  they  prosper 
that  do  such  things  ?  From  the  promises  it  is  con- 
cluded that  their  judgment  now  of  a  long  time 
slumberetli  not,  and  when  it  comes,  it  will  devour 
them  without  remedy.  2Ch.  xxxvi.  is.  If  God,  I  say, 
hath  put  that  reverence  upon  his  Word  as  to  call 
it  the  fear  of  the  Lord,  what  will  become  of  them 
that  do  what  they  can  to  overthrow  its  authority, 
by  denying  it  to  be  his  Word,  and  by  raising  cavils 
against  its  authority  ?  Such  stumble,  indeed,  at 
the  Word,  being  appointed  thereunto,  but  it  shall 
judge  them  in  the  last  day.  i  re.  u.  8.  Jn.  xii.  48.  But 
thus  nmch  for  this. 

OF    SEVERAL  SORTS  OF    FE.'VR  OF  GOD    IN    THE  IIE.\UT 
OF    THE    CHILDREN    OF    MEN. 

Having  thus  spoken  of  the  object  and  rule  of 
our  fear,  I  should  come  now  to  speak  of  fear  as  it 
is  a  grace  of  the  Spirit  of  God  in  the  lieai'ts  of  his 
people ;  but  before  I  do  that,  I  shall  show  you  that 
there  are  divers  sorts  of  fear  besides.  For  man 
being  a  reasonable  creature,  and  having  even  by 
nature  a  certain  knowledge  of  God,  hath  also  na- 
turally something  of  some  kind  of  fear  of  God  at 
times,  which,  although  it  be  not  that  which  is 
intended  in  the  text,  yet  ought  to  be  spoken  to, 
that  that  which  is  not  right  may  be  distinguished 
from  that  that  is. 

There  is,  1  say,  several  sorts  or  kinds  of  fear  iri 
the  hearts  of  the  sons  of  men,  I  mean  besides  that 
fear  of  God  that  is  intended  in  the  te.xt,  and  that 
accompanieth  eternal  life.  I  shall  here  make  men- 
tion of  three  of  them.  First.  There  is  a  fear 
of  God  that  flows  even  from  the  light  of  nature. 
Second.  There  is  a  fear  of  God  that  flows  from 
some  of  his  dispensations  to  men,  which  yet  is 
neither  universal  nor  saving.  Third.  There  is  a 
fear  of  God  in  the  heart  of  some  men  that  is  good 
and  godly,  but  doth  not  for  ever  abide  so.  To 
speak  a  little  to  all  these,  before  I  come  to  speak 
of  fear,  as  it  is  a  grace  of  God  in  the  hearts  of  his 
children.     And, 

First.  To  the  first,  to  wit,  tJiat  there  is  a  fear 
of  God  thatfloivs  even  from  the  ligM  of  nalure.  A 
jieople  may  be  said  to  do  things  in  a  fear  of  God, 
when  they  act  one  towards  another  in  things  rea- 
sonable, and  honest  betwixt  man  and  man,  not 
doing  that  to  others  they  would  not  have  done  to 
themselves.  This  is  that  fear  of  God  which  Abra- 
ham thought  the  Philistines  had  destroyed  in 
themselves,  when  he  said  of  his  wife  to  Abimelech, 
'  She  is  my  sister.'  For  when  Abimelech  asked 
Abraham  why  he  said  of  his  wife,  She  is  my  sister ; 
lie  replied,  saying,  '  I  thought  surely  the  fear  of 
God  is  not  in  tliis  place,  and  they  will  slay  me  for 
my  wife's  sake.'  Ge.  .\x.  ii.  I  thought  verily  that  in 
tiiis  place  men  had  stifled  and  choked  that  light 


of  nature  that  is  in  them,  at  least  so  far  forth  as 
not  to  suff"er  it  to  put  them  in  fear,  when  their  lusts 
were  powerful  in  them  to  accomplish  their  ends 
on  the  object  that  was  present  before  them.  But 
this  I  will  pass  by,  and  come  to  the  second  thing, 
namely — 

Second.  To  show  that  there  is  a  fear  of  God 
that  flows  from  some  of  his  dispensations  to  men, 
which  yet  is  neither  universal  nor  saving.  This  fear, 
when  opposed  to  that  wliich  is  saving,  may  be 
called  an  ungodly  fear  of  God.  I  shall  describe 
it  by  these  several  particulars  that  follow: — 

First.  There  is  a  fear  of  God  that  causeth  a 
continual  grudging,  discontent,  and  heart-risings 
against  God  under  the  hand  of  God ;  and  that  is, 
when  the  dread  of  God  in  his  coming  upon  men, 
to  deal  with  them  for  their  sins,  is  apprehended  by 
them,  and  yet  by  this  dispensation  they  have  no 
change  of  heart  to  submit  to  God  thereunder.  The 
sinners  under  this  dispensation  cannot  shake  God 
out  of  their  mind,  nor  yet  graciously  tremble  before 
him ;  but  through  the  unsanctified  frame  that  the}^ 
now  are  in,  they  are  afraid  with  ungodly  fear,  and 
so  in  their  minds  let  fly  against  him.  This  fear 
oftentimes  took  hold  of  the  children  of  Israel  when 
they  were  in  the  wilderness  in  their  journey  to  the 
promised  land  ;  still  they  feared  that  God  in  this 
place  would  destroy  them,  but  not  with  that  fear 
that  made  them  willing  to  submit,  for  their  sins, 
to  the  judgment  which  they  fear,  but  with  that 
fear  that  made  them  let  fly  against  God.  This  fear 
showed  itself  in  them,  even  at  the  beginning  of 
their  voyage,  and  was  rebuked  by  Moses  at  the 
Red  Sea,  but  it  was  not  there,  nor  yet  at  any  other 
place,  so  subdued,  but  that  it  would  rise  again  in 
them  at  times  to  the  dishonour  of  God,  and  the 
anew  making  of  them  guilty  of  sin  before  him. 
Ex.  xiv.  11-13.  Nu.  xiv.  1—9.  This  fear  is  that  which 
God  said  he  would  send  before  them,  in  the  day  of 
Joshua,  even  a  fear  that  should  possess  the  inhabi- 
tants of  the  land,  to  wit,  a  fear  that  should  arise 
for  that  faintness  of  heart  that  they  should  be 
swallowed  up  of,  at  their  apprehending  of  Joshua 
in  his  approaches  towards  them  to  destroy  them. 
'  I  will  send  my  fear  before  thee,  and  will  destroy 
all  the  people  to  whom  thou  shalt  come,  and  I  will 
make  all  thine  enemies  turn  their  backs  unto  thee.' 
Ex.  xxiv.  27.  '  This  day, '  says  God,  '  will  I  begin  to 
put  the  dread  of  thee,  and  the  fear  of  thee  upon  the 
nations  that  are  under  the  whole  heaven  who  shall 
hear  report  of  thee,  and  shall  tremble,  and  be  in 
anguish  because  of  thee.'  De.  u.  25;  xi.  25. 

Now  this  fear  is  also,  as  you  here  see,  called 
an<i-uish,  and  in  another  i)lace,  an  hornet ;  for  it, 

O  '  1  ' 

and  the  suul  that  it  falls  upon,  do  greet  each  other, 
as  boys  and  bees  do.  The  hornet  puts  men  in 
fear,  not  so  as  to  bring  the  heart  into  a  sweet  com- 
])liance  with  his  terror,  but  so  as  to  stir  up  the 


446 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


spirit  into  acts  of  opposition  and  resistance,  yet 
withal  they  ilee  before  it.  *  I  will  send  hornets 
before  thee,  which  shall  drive  out  the  Ilivite,'  <kc. 
Kx.  xxiii.  23.  Now  this  fear,  whether  it  be  wrought 
by  misapprehending  of  the  judgments  of  God,  as 
in  the  Israelites,  or  otherwise  as  in  the  Cauaanites, 
yet  ungodliness  is  the  effect  thereof,  and  therefore 
I  call  it  an  ungodly  fear  of  God,  for  it  stirreth  up 
iiuirmurings,  discontents,  and  heart-risings  against 
God,  while  he  with  his  dispensations  is  dealing 
witli  them. 

Secmul.  There  is  a  fear  of  God  that  driveth  a 
man  away  from  God — I  speak  not  now  of  the 
atheist,  nor  of  the  pleasurable  sinner,  nor  yet  of 
these,  and  that  fear  that  I  spoke  of  just  now — I 
speak  now  of  sucli  who  through  a  sense  of  sin  and 
of  God's  justice  fly  from  him  of  a  slavish  ungodly 
fear.  Tliis  ungodly  fear  was  that  which  possessed 
Adam's  heart  in  the  day  that  he  did  eat  of  the  tree 
concerning  which  the  Lord  had  said  unto  him,  '  In 
the  day  that  thou  eatest  thereof,  thou  shalt  surely 
die.'  For  then  was  he  possessed  with  such  a  fear 
of  God  as  made  him  seek  to  hide  himself  from  his 
presence.  'I  heard,'  said  he,  *  thy  voice  in  the 
garden,  and  I  was  afraid,  because  I  was  naked  ;  and 
I  hid  myself.'  Ge.  iu.  lo.  Miud  it,  he  had  a  fear  of 
God,  but  it  was  not  godly.  It  was  not  that  that 
made  him  afterwards  submit  himself  unto  him ;  for 
that  would  have  kept  him  from  not  departing  from 
him,  or  else  have  brought  him  to  him  again,  with 
bowed,  broken,  and  contrite  spirit.  But  this  fear, 
as  the  rest  of  his  sin,  managed  his  departing  from  j 
his  God,  and  pursued  him  to  provoke  him  still  so  j 
to  do ;  by  it  he  kept  himself  from  God,  by  it  his 
whole  man  was  carried  away  from  him.  1  call  it 
ungodly  fear,  because  it  begat  in  him  ungodly 
apprehensions  of  his  Maker ;  because  it  confined 
Adam's  conscience  to  the  sense  of  justice  only,  and 
consequently  to  despair. 

The  same  fear  also  possessed  the  children  of 
Israel  when  they  heard  the  law  delivered  to  them 
on  Mount  Sinai ;  as  is  evident,  for  it  made  them 
that  they  could  neither  abide  his  presence  nor  hear 
his  word.  It  drove  them  back  from  the  mountain. 
It  made  them,  saith  the  apostle  to  the  Hebrews, 
that  '  ihey  could  not  endure  that  wlileh  was  com- 
manded.' lie.  xii.  J).  Wherefore  this  fear  Moses  re- 
bukes, and  forbids  their  giving  way  thereto.  '  Fear 
not,'  said  he;  but  had  that  fear  been  godly,  he 
would  have  encouraged  it,  and  not  forbid  and  rebuke 
it  as  he  did.  '  b'ear  not,'  said  he,  'for  God  is  come 
to  prove  you;'  they  thought  otherwise.  'God,' 
saith  he,  '  is  come  to  prove  you,  and  that  his  fear 
may  be  before  your  faces.'  Tlicrefore  that  fear 
that  already  had  taken  possession  of  them,  was  not 
the  fear  of  God,  but  a  fear  that  was  of  Satan,  of 
their  own  misjudging  hearts,  and  so  a  fear  that 
was  ungodly.    Ex.  xx.  13-20.     Mark  you,   here  is  a 


fear  and  a  fear,  a  fear  forbidden,  and  a  fear  coin- 
mended  ;  a  fear  forbidden,  because  it  engendered 
their  hearts  to  bondage,  and  to  ungodly  thoughts 
of  God  and  of  his  word ;  it  made  them  that  they 
could  not  desire  to  hear  God  speak  to  them  any 
more.  ver.  19—21. 

Many  also  at  this  day  are  possessed  with  this 
ungodly  fear  ;  and  you  may  know  them  by  this, — 
they  cannot  abide  conviction  for  sin,  and  if  at  any 
time  the  word  of  the  law,  by  the  preaching  of  the 
word,  comes  near  them,  they  will  not  abide  that 
preacher,  nor  such  kind  of  sermons  any  more.  They 
are,  as  they  deem,  best  at  ease,  when  furthest  off 
of  God,  and  of  the  power  of  his  word.  The  word 
preached  brings  God  nearer  to  them  than  they 
desire  he  should  come,  because  whenever  God 
comes  near,  their  sins  by  him  are  manifest,  and  so 
is  the  judgment  too  that  to  them  is  due.  Now 
these  not  having  faith  in  the  mercy  of  God  through 
Christ,  nor  that  grace  that  tendeth  to  bring  them 
to  him,  they  cannot  but  think  of  God  amiss,  and 
their  so  thinking  of  him  makes  them  say  unto  him, 
'  Depart  from  us,  for  we  desire  not  the  knowledge 
of  thy  ways.'  Jobxxi.  u.  Wherefore  their  wrong 
thoughts  of  God  beget  in  them  this  ungodly  fear ; 
and  again,  this  ungodly  fear  doth  maintain  in  them 
the  continuance  of  these  wrong  and  unworthy 
thoughts  of  God,  and  therefore,  through  that  devilish 
service  wherewith  they  strengthen  one  another,  the 
sinner,  without  a  miracle  of  grace  prevents  him,  is 
drowned  in  destruction  and  perdition. 

It  was  this  ungodly  fear  of  God  that  carried  Gain 
from  the  presence  of  God  into  the  land  of  Nod,  and 
that  put  him  there  upon  any  carnal  worldly  business, 
if  perhaps  he  might  by  so  doing  stifle  convictions 
of  the  majesty  and  justice  of  God  against  his  sin, 
and  so  live  the  rest  of  his  vain  life  in  the  more  sin- 
ful security  and  fleshly  ease.  This  ungodly  fear  is 
that  also  which  Samuel  perceived  at  the  people's 
apprehension  of  their  sin,  to  begin  to  get  hold  of 
their  hearts  ;  Avherefore  he,  as  Moses  before  him, 
quickly  forbids  their  entertaining  of  it.  'Fear  not,' 
said  he,  'ye  have  done  all  this  wickedness,  yet  turn 
not  aside  from  following  the  Lord.'  For  to  turn 
them  aside  from  following  of  him,  was  the  natural 
tendency  of  this  fear.  'But  fear  not,'  said  he, 
that  is,  with  that  fear  that  tendeth  to  turn  you 
aside.  Now,  I  say,  the  matter  that  this  fear 
worketh  upon,  as  in  Adam,  and  the  Israelites  men- 
tioned before,  was  their  sin.  You  have  sinned,  j 
says  he,  that  is  true,  yet  turn  not  aside,  yet  fear  I 
not  with  that  fear  that  would  make  you  so  do. 
1  Sa.  xii.  20.  Note  by  the  way,  sinner,  that  when 
the  greatness  of  thy  sins,  being  apprehended  by 
thee,  shall  work  in  thee  that  fear  of  God,  as  shall 
incline  thy  heart  to  fly  from  him,  thou  art  possessed 
with  a  fear  of  God  that  is  ungodly,  yea,  so  ungodly, 
that  not  any  of  thy  sins  for  heinousness  may  ba 


A  TREATISE   ON   THE   FEAR  OF   COD. 


447 


compared  tlicrewitli,  as  might  be  made  manifest  in 
many  particulars,  but  Samuel  having  rebuked  this 
fear,  presently  sets  before  the  people  another,  to 
wit,  the  true  fear  of  God;  'fear  the  Lord,'  says 
he,  '  serve  him  -  with  all  your  heart.'  ver.  24.  And 
he  giveth  them  this  encouragement  so  to  do,  •  for 
the  Lord  will  not  forsake  his  people,'  This  un- 
godly fear  is  that  which  you  read  of  in  is.  a.,  and  in 
miiny  other  places,  and  God's  people  should  shun 
it,  as  they  would  shun  the  devil,  because  its  natural 
tendency  is  to  forward  the  destruction  of  the  soul 
in  which  it  has  taken  possession.* 

Third.  There  is  a  fear  of  God,  which,  although  it 
hath  not  in  it  that  power  as  to  make  men  flee  from 
God's  presence,  yet  it  is  ungodly,  because,  even 
while  they  are  in  the  outward  way  of  God's  ordi- 
nances, their  hearts  are  by  it  quite  discouraged  from 
attempting  to  exercise  themselves  in  the  power  of 
religion.  Of  this  sort  are  they  which  dare  not  cast 
off  the  hearing,  reading,  and  discourse  of  the  word 
as  others ;  no,  nor  the  assembly  of  God's  children 
for  the  exercise  of  other  religious  duties,  for  their 
conscience  is  convinced  this  is  the  way  and  worship 
of  God,  But  yet  their  heart,  as  I  said,  by  this 
ungodly  fear,  is  kept  from  a  powerful  gracious  fall- 
ing in  with  God.  This  fear  takes  away  their  heart 
from  all  holy  and  godly  prayer  in  private,  and  from 
all  holy  and  godly  zeal  for  his  name  in  public,  and 
there  be  many  professors  whuse  hearts  are  possessed 
with  this  ungodly  fear  of  God;  and  they  are  intended 
by  the  slothful  one.  lie  was  a  servant,  a  servant 
among  the  servants  of  God,  and  had  gifts  and  abili- 
ties given  hini,  therewith  to  serve  Christ,  as  well  as 
his  fellows,  yea,  and  was  commanded  too,  as  well 
as  the  rest,  to  occupy  till  his  master  came.  But 
Avhat  does  he  ?  Why,  he  takes  his  talent,  the  gift 
that  he  was  to  lay  out  for  his  master's  profit,  and 
puts  it  in  a  napkin,  digs  a  hole  in  the  earth,  and 
liides  his  lord's  money,  and  lies  in  a  lazy  manner 
nt  to-cibow  all  his  days,  not  out  of,  but  in  his 
lord's  vineyard  ;t  for  he  came  among  the  servants 
;ilso  at  last.  By  which  it  is  manifest  that  he  had 
not  cast  off  his  profession,  but  was  slothful  and 
negligent  while  he  was  in  it.  But  what  was  it 
that  made  him  thus  slothful?  What  was  it  that 
took  away  his  heart,  while  he  was  in  the  way,  and 
that  discouraged  him  from  falling  in  with  the  power 
and  holy  practice  of  religion  according  to  the  talent 
he  received  ?  Why,  it  was  this,  he  gave  way  to  an 
ungodly  fear  of  God,  and  that  took  away  his  heart 

*  The  (tar  of  the  wicked  arises  from  a  corrupt,  sinful,  self- 
condcmuing  conscience;  they  tear  God  as  aa  augi-y  judge,  and 
therefore  consider  him  as  their  enemy.  As  they  love  and  will 
not  part  with  their  sins,  so  thiy  are  in  continual  dread  ol 
punislinieuL. — Mason. 

t  '  To-elbow  all  his  days  in  his  lord's  vineyard;'  to  sit  or 
ftaud  idly  resting  upon  his  elbows,  instead  of  labouring  in  the 
vineyard.  'A  bovercian  shame  so  elbows  him.' — Kuig  Lear, 
Act  iv.  Scene  '6. — iio. 


from  the  power  of  religious  duties,  'Lord,'  said 
he,  '  behold,  here  is  thy  pound,  which  I  have  kept, 
laid  up  in  a  napkin,  for  I  feared  thee,'  Why,  man, 
doth  the  fear  of  God  make  a  man  idle  and  sloth- 
ful? No,  no;  that  is,  if  it  be  right  and  godly. 
This  fear  was  therefore  evil  fear ;  it  was  that  un- 
godly fear  of  God  which  I  have  here  been  speak- 
ing of.  For  I  feared  thee,  or  as  Matthew  hath  it, 
'for  I  was  afraid.'  Afraid  of  what?  Of  Christ, 
'  that  he  was  an  hard  man,  reaping  where  he  sowed 
not,  and  gathering  where  he  had  not  strawed.' 
This  his  fear,  being  ungodly,  made  him  apprehend 
of  Christ  contrary  to  the  goodness  of  his  nature, 
and  so  took  away  his  heart  from  all  endeavours  to 
be  doing  of  that  which  was  pleasing  in  his  sight. 
Lu.  xix.  20.  Mat.  xxv.  24,  25.  And  tlius  do  all  tliosc  that 
I'etain  the  name  and  show  of  religion,  but  arc 
neglecters  as  to  the  power  and  godly  practice  of  it. 
These  will  live  like  dogs  and  swine  in  the  house ; 
they  pray  not,  they  w^atch  not  their  hearts,  they  pull 
not  their  hands  out  of  their  bosoms  to  work,  they 
do  not  strive  against  their  lusts,  nor  will  they  ever 
resist  unto  blood,  striving  against  sin  ;  they  cannot 
take  up  their  cross,  or  improve  what  they  have  to 
God's  glory.  Let  all  men  therefore  take  heed  of 
this  ungodly  fear,  and  shun  it  as  they  shun  the 
devil,  for  it  will  make  them  afraid  where  no  fear 
is.  It  will  tell  them  that  there  is  a  lion  in  the 
street,  the  unlikeliest  place  in  the  world  for  such  a 
beast  to  be  in ;  it  will  put  a  vizard  upon  the  face 
of  God,  most  dreatlfid  and  fearful  to  behold,  and 
then  quite  discourage  the  soul  as  to  his  service ; 
so  it  served  the  slothful  servant,  and  so  it  will  serve 
thee,  poor  sinner,  if  thou  entertainest  it,  and  givest 
way  thereto.     But, 

Fourth.  This  ungodly  fear  of  God  shows  itself 
also  in  this.  It  will  not  suS'er  the  soul  that  is 
governed  thereby  to  trust  only  to  Christ  for  justi- 
fication of  life,  but  will  bend  the  powers  of  the  soul 
to  trust  partly  to  the  works  of  the  law.  Many  of 
the  Jews  were,  in  the  time  of  Christ  and  his  apostles, 
possessed  with  this  ungodly  fear  of  God,  for  they 
were  not  as  the  former,  to  wit,  as  the  slothful  ser- 
vant, to  receive  a  talent  and  hide  it  in  the  earth  in 
a  napkin,  but  they  were  an  industrious  peojile,  they 
i'ollowed  after  the  law  of  rigliteousness,  they  had  a 
zeal  of  God  and  of  the  religion  of  their  fathers  ;  but 
how  then  did  they  come  to  miscarry?  Why,  their 
fear  of  God  was  ungodly  ;  it  would  not  sufl'er  them 
wholly  to  trust  to  the  righteousness  of  faith,  which 
is  the  imputed  righteousness  of  Christ.  They  fol- 
lowed after  the  law  of  righteousness,  but  attained 
not  to  the  law  of  righteousness.  Wherefore?  be- 
cause they  sought  it  not  by  faith,  but  as  it  were 
by  the  works  of  the  law.  But  what  was  it  that 
made  them  join  their  works  of  the  law  with  Christ, 
but  their  unbelief,  whose  foundation  was  ignorance 
and  fear  ?  Thev  were  afraid  to  ventm-e  all  in  one  hot- 


448 


A  TREATISE   ON   THE   FEAR   OF   GOD. 


toni,  thev  thouglit  two  strings  to  one  bow  would  ha 
best,  ami  tbus  betwixt  two  stools  they  came  to  the 
ground.  And  hence,  to  fear  and  to  doubt,  are  put 
togetlier  as  being  the  cause  one  of  another;  yea,  they 
are  put  ofttinies  the  one  for  the  other ;  thus  ungodly 
fear  for  unbelief:  'Be not  afraid,  only  believe,'  and 
therefore  he  that  is  overruled  and  carried  away  with 
this  fear,  is  coupled  with  the  unbeliever  that  is  thrust 
out  from  the  holy  city  among  the  dogs.  But  the 
fearful  and  unbelievers,  and  murderers  are  without. 
Re.  .x.xi.  s.  'The  fearful  and  unbelieving,'  you  see, 
are  put  together ;  for  indeed  fear,  that  is,  this  un- 
godly fear,  is  the  ground  of  unbelief,  or,  if  you  will, 
unbelief  is  the  ground  of  fear,  this  fear :  but  I  stand 
not  upon  nice  distinctions.  This  ungodly  fear  hath 
a  great  hand  in  keeping  of  the  soul  from  trusting 
only  to  Christ's  righteousness  for  justification  of  life. 
Fifth.  This  ungodly  fear  of  God  is  that  which 
will  put  men  upon  adding  to  the  revealed  will  of 
God  their  own  inventions,  and  their  own  perform- 
ances of  them,  as  a  means  to  pacify  the  anger  of 
God.  For  the  truth  is,  where  this  ungodly  fear 
reigneth,  there  is  no  end  of  law  and  duty.  When 
those  that  you  read  of  in  the  book  of  Kings  were 
destroyed  by  the  lions,  because  they  had  set  up 
idolatry  in  tlie  land  of  Israel,  they  sent  for  a  priest 
from  Babylon  that  might  teach  them  the  manner 
of  the  God  of  the  land ;  but  behold  when  they  knew 
it,  being  taught  it  by  the  priest,  yet  their  fear  would 
not  suffer  them  to  be  content  with  that  worship 
only.  'They  feared  the  Lord,'  saith  the  text,  'and 
served  their  own  gods.'  And  again,  'So  these 
nations  feared  the  Lord,  and  served  their  graven 
images.'  2  la  xvu.  It  was  this  fear  also  that  put  the 
Pharisees  upon  inventing  so  many  traditions,  as 
the  washing  of  cups,  and  beds,  and  tables,  and 
basons,  with  abundance  of  such  other  like  gear,* 
none  knows  the  many  dangers  that  an  migodly  fear 
of  God  will  drive  a  man  into.  Mar.  vii.  How  has  it 
racked  and  tortm-ed  the  Papists  for  hundreds  of 
years  together !  for  what  else  is  the  cause  but  this 
ungodly  fear,  at  least  iu  the  most  simple  and  harm- 
less of  them,  of  their  penances,  as  creeping  to  the 
cross,  going  barefoot  on  pilgrimage,  whipping 
lliemselves,  wearing  of  sackcloth,  saying  so  many 
Pater-nosters,so  many  Avc-marias,  makingsomany 
confessions  to  the  priest,  giving  so  much  money  for 
pardons,  and  abundance  of  other  the  like,  but  this 
ungodly  fear  of  God  'i  For  could  they  be  brought 
to  believe  this  doctrine,  that  Christ  was  delivered 
for  our  offences,  and  raised  again  for  our  justifica- 
tion, and  to  apply  it  by  faith  with  godly  boldness 
to  their  own  souls,  this  fear  would  vanish,  and  so 
consequently  all  those  things  witii  which  they  so 
ueedlessly  and  unprolitably  afflicted  themselves, 


Genr ;  ai)j)arcl,  fiu-intiire,  implements.  '  Tlie  apostles 
were  uoL  li.ved  in  tin  ir  i-cbuicncc,  bul  were  ready  iu  their 
^ean  to  move  wliither  they  were  cMcd.'—Barrotv. En. 


offend  God,  and  grieve  his  people.  Therefore, 
gentle  reader,  although  my  text  doth  bid  that  in- 
deed thou  shouldest  fear  God,  yet  it  includeth  not, 
nor  accepteth  of  any  fear;  no,  not  of  any  [or 
every]  fear  of  God.  For  there  is,  as  you  see,  a 
fear  of  God  that  is  ungodly,  and  that  is  to  be 
shunned  as  their  sin.  Wherefore  thy  wisdom  and 
thy  care  should  be,  to  sec  and  prove  thy  fear  to 
be  godly,  which  shall  be  the  next  thing  that  I  shall 
take  in  hand. 

TiilKD.  The  third  thing  that  I  am  to  speak  to  is, 
tJiat  there  is  a  fear  of  God  in  the  heart  of  some  men 
that  is  good  and  godly,  but  yet  doth  not  for  ever  abide 
so.  Or  you  may  take  it  thus — JTiere  is  a  fear  of 
God  that  is  godly  but  for  a  time.  In  my  speaking 
to,  and  opening  of  this  to  you,  I  shall  observe  this 
method.  First.  I  shall  show  you  what  this  fear  is. 
Second.  I  shall  show  you  by  whom  or  what  this 
fear  is  M'rought  in  the  heart.  Tliird.  I  shall  show 
you  what  this  fear  doth  in  the  soul.  And,  Fourth, 
I  shall  show  you  when  this  fear  is  to  have  an  end. 

First.  For  the  first,  this  fear  is  an  effect  of  sound 
awakenings  by  the  word  of  wrath  which  begetteth 
in  the  soul  a  sense  of  its  right  to  eternal  damna- 
tion ;  for  this  fear  is  not  in  every  sinner ;  he  that 
is  blinded  by  the  devil,  and  that  is  not  able  to  see 
that  his  state  is  damnable,  he  hath  not  this  fear  in 
his  heart,  but  he  that  is  under  the  powerful  work- 
ings of  tlie  word  of  wrath,  as  God's  elect  are  at 
first  conversion,  he  hath  this  godly  fear  in  his  heart; 
that  is,  he  fears  that  that  damnation  will  come  upon 
him,  which  by  the  justice  of  God  is  due  unto  him, 
because  he  hath  broken  his  holy  law.  This  is  the 
fear  that  made  the  three  thousand  cry  out,  '  Men 
a7id  brethren,  what  shall  we  do  ?  '  and  that  made 
the  jailer  cry  out,  and  that  with  great  trembling 
of  soul,  '  Sirs,  what  must  I  do  to  be  saved?'  Ac.  u.,xvi. 
The  method  of  God  is  to  kill  and  make  aUve,  to 
smite  and  then  heal ;  when  the  commandment  came 
to  Paul,  sin  revived,  and  he  died,  and  that  law 
which  was  ordained  to  life,  he  found  to  be  unto 
death  ;  that  is,  it  passed  a  sentence  of  death  upon 
him  for  his  sins,  and  slew  his  conscience  with  that 
sentence.  Therefore  from  that  time  that  he  heard 
that  word,  '  Why  persecutest  thou  me  ? '  which  is 
all  one  as  if  he  had  said.  Why  dost  thou  commit 
murder?  he  lay  under  the  sentence  of  condemna- 
tion by  the  law,  and  under  this  fear  of  that  sen- 
tence in  his  conscience.  He  lay,  I  say,  under  it, 
until  that  Ananias  came  to  him  to  comfort  him, 
and  to  preach  unto  him  the  forgiveness  of  sins. 
Ac.  ix.  The  fear  therefore  that  now  I  call  gudly,  it 
is  that  fear  which  is  properly  called  the  fear  of 
eternal  damnation  for  sin,  and  this  fear,  at  first 
awakening,  is  good  and  godly,  because  it  ariseth 
in  the  soul  from  a  true  sense  of  its  very  state.  Its 
state  by  nature  is  damnable,  because  it  is  sinful, 
and  because  he  is  not  one  that  as  vet  believeth  iu 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


449 


Christ  for  remission  of  sins :  '  He  that  believeth 
not  shall  be  damned.' — '  He  that  believeth  not  is 
condemned  already,  and  the  wrath  of  God  abideth 
on  him.'  War.  xvi.  16.  Jn.  iii.  18,  3G.  The  which  when 
the  sinner  at  first  begins  to  see,  he  justly  fears  it ; 
I  say,  he  fears  it  justly,  and  therefore  godly,  be- 
( ause  by  this  fear  he  subscribes  to  the  sentence 
that  is  gone  out  against  him  for  sin. 

Second.  By  whom  or  by  what  is  this  fear  wrought 
in  the  heart?  To  this  I  shall  answer  in  brief.  It 
is  wrought  in  the  heart  by  the  Spirit  of  God,  work- 
ing there  at  first  as  a  spirit  of  bondage,  on  purpose 
to  put  us  in  fear.  This  Paul  insinuateth,  saying, 
*  Ye  have  not  received  the  spirit  of  bondage  again 
to  fear.'  Ko.  viii.  15.  He  doth  not  say.  Ye  have  not 
received  the  spirit  of  bondage ;  for  that  they  had 
received,  and  that  to  put  them  in  fear,  which  was 
at  their  first  conversion,  as  by  the  instances  made 
mention  of  before  is  manifest ;  all  that  he  says  is, 
that  they  had  not  received  it  again,  that  is,  after 
the  Spirit,  as  a  spirit  of  adoption,  is  come ;  for  then, 
as  a  spirit  of  bondage,  it  cometh  no  more.  It  is 
then  the  Spirit  of  God,  even  the  Holy  Ghost,  that 
convinceth  us  of  sin,  and  so  of  our  damnable  state 
because  of  sin.  Jn.  xvi.  8,  9.  For  it  cannot  be  that 
the  Spirit  of  God  should  convince  us  of  sin,  but  it 
must  also  show  us  our  state  to  be  damnable  because 
of  it,  especially  if  it  so  convinceth  us,  before  we 
believe,  and  that  is  the  intent  of  our  Lord  in  that 
place,  '  of  sin,'  and  so  of  their  damnable  state  by 
sin,  because  they  believe  not  on  nic.  Therefore 
the  Spirit  of  God,  when  he  worketh  in  the  heart  as 
a  spirit  of  bondage,  he  doth  it  by  working  in  us 
by  the  law,  '  for  by  the  law  is  the  knowledge  of 
sin.'  Ko.  iii.  20.  And  he,  in  this  his  working,  is 
properly  called  a  spirit  of  bondage. 

1.  Because  by  the  law  he  shows  us  that  indeed 
we  are  in  bondage  to  the  law,  the  devil,  and  death 
and  damnation ;  for  this  is  our  proper  state  by 
nature,  though  we  see  it  not  until  the  Spirit  of  God 
shall  come  to  reveal  this  our  state  of  bondage  unto 
our  own  senses  by  revealing  to  us  our  sins  by  the  law. 

2.  He  is  called,  in  this  his  working,  '  the  spirit 
of  bondage,'  because  he  here  also  holds  us ;  to  wit, 
in  this  sight  and  sense  of  our  bondage-state,  so 
long  as  is  meet  we  should  be  so  held,  which  to  some 
of  the  saints  is  a  longer,  and  to  some  a  shorter 
time.  Paul  was  held  in  it  three  days  and  tiu'ee 
nights,  but  the  jailer  and  the  three  thousand,  so  far 
as  can  be  gathered,  not  above  an  hour ;  but  some 
in  these  later  times  are  so  held  for  days  and  months, 
if  not  years.*     But,  I  say,  let  the  time  be  longer 

*  God  docs  not  limit  himself  as  to  his  mode  of  calling  poor 
sinners. .  The  three  thousand  he  convinced  at  one  hour,  and 
they  immediatel)  made  a  profession,  but  iJunyau  was  lor  years 
iu  a  state  of  alarming  uncertainty;  some  arc  driven  by  tiery 
terrors,  others  by  a  still  small  voice.  Reader,  our  anxious 
i;u]uiry  should  be,  Uace  ten  entered  in  hi/  C/;rist  the  gate? 
VOL.  I. 


or  shorter,  it  is  the  Spirit  of  God  that  holdeth  him 
under  this  yoke ;  and  it  is  good  that  a  man  should 
be  in  iiis  time  held  under  it,  as  is  that  saying  of  the 
lamentation,  '  It  is  good  for  a  man  that  he  bear 
the  yoke  in  his  youth.'  La.  iii.  27.  That  is,  at  his 
first  aAvakening;  so  long  as  seems  good  to  this 
Holy  Spirit  to  work  in  this  manner  by  the  law. 
Now,  as  I  said,  the  sinner  at  first  is  by  the  Spirit 
of  God  held  in  this  bondage,  that  is,  hath  such  a 
discovery  of  his  sin  and  of  his  damnation  for  sin 
made  to  him,  and  also  is  held  so  fast  under  the 
sense  thereof,  that  it  is  not  in  the  power  of  any  man, 
nor  yet  of  the  very  angels  in  heaven,  to  release 
him  or  set  him  free,  until  the  Holy  Spirit  changeth 
his  ministration,  and  comes  in  the  sweet  and  peace- 
able tidings  of  salvation  by  Christ  in  the  gospel  to 
his  poor,  dejected,  and  afilieted  conscience. 

Third.  I  now  come  to  show  you  what  this  fear 
doth  iu  the  soul.  Now,  although  this  godly  fear  is 
not  to  last  always  with  us,  as  I  shall  further  show 
you  anon,  yet  it  greatly  differs  from  that  which  is 
wholly  ungodly  of  itself,  both  because  of  the  author, 
and  also  of  the  effects  of  it.  Of  the  author  I  have 
told  you  before ;  I  now  shall  tell  you  what  it  doth. 

1.  This  fear  makes  a  man  judge  himself  for  sin, 
and  to  fall  down  before  God  with  a  broken  mind 
under  this  judgment ;  the  which  is  pleasing  to  God, 
because  the  sinner  by  so  doing  justifies  God  in  his 
saying,  and  clears  him  in  his  judgment.   Ps.  u.  1—4. 

2.  As  this  fear  makes  a  man  judge  himself,  and 
cast  himself  down  at  God's  foot,  so  it  makes  him 
condole  and  bewail  his  misery  before  him,  which  is 
also  well-pleasing  in  his  sight :  '  I  have  surely  heard 
Ephraim  bemoaning  himself,'  saying,  'Thou  hast 
chastised  me,  and  I  was  chastised,  as  a  bullock 
unaccustomed  to  the  yoke,'  (fee.  Je. xxxi.  is,  la. 

3.  This  fear  makes  a  man  lie  at  God's  foot,  and 
puts  his  mouth  in  the  dust,  if  so  be  there  may  be 
hope.  This  also  is  well-pleasing  to  God,  because 
now  is  the  sinner  as  nothing,  and  in  his  own  eyes 
less  than  nothing,  as  to  any  good  or  desert :  '  Ho 
sitteth  alone  and  keepeth  silence,'  because  he  hath 
now  this  yoke  upon  him  ;  '  he  putteth  his  mouth  in 
the  dust,  if  so  be  there  may  be  hope.'  La.  iii.  28,  29. 

4.  This  fear  puts  a  man  upon  crying  to  God  for 
mercy,  and  that  in  most  humble  manner;  now  he 
sensibly  cries,  now  he  dejectedly  cries,  now  he  feels 
and  cries,  now  he  smarts  and  cries  out,  '  God  be 
merciful  to  me  a  sinner.'  Lu.  xviii.  13. 

5.  This  fear  makes  a  man  that  he  cannot  accept 
of  that  for  support  and  succour  which  others  that 
are  destitute  thereof  will  take  up,  and  be  contented 
with.  This  man  must  be  washed  by  God  himself, 
and  cleansed  from  his  sin  by  God  himself,  rs.  li. 


Are  OUT  fruits  meet  for  repentance  ?     Let  no  one  vaunt  of 

his  expenence,  because  he  got  well  bedaubed  with  the  dirt  of 
the  slough.  Every  soul  that  enters  the  gate  is  eqvally  a 
miracle  of  grace. — Eu. 

0  L 


450 


A  TREATISE   ON   THE   FEAR   OF  GOD. 


G.  Therefore  this  fear  goes  not  away  until 
the  Spirit  of  God  dutii  change  his  uiinistraiion  as 
to  this  particular,  in  leaving  off  to  work  now  by 
the  law,  as  afore,  and  coming  to  the  soul  Avith  the 
sweet  word  of  promise  of  life  and  salvation  by 
Jesus  Christ.  Thus  far  this  fear  is  godly,  that  is, 
until  Christ  by  the  Spirit  in  the  gospel  is  revealed 
and  made  over  unto  us,  and  no  longer. 

Thus  far  this  fear  is  godly,  and  the  reason  why 
it  is  godly  is  because  the  groundwork  of  it  is  good. 
I  told  you  before  what  this  fear  is ;  namely,  it  is 
the  fear  of  damnation.  Now  the  ground  for  this 
fear  is  good,  as  is  manifest  by  these  particulars.  1 . 
The  soul  feareth  damnation,  and  that  rightly,  be- 
cause it  is  in  its  sins.  2.  The  soul  feareth  damna- 
tion rightly,  because  it  hath  not  faith  in  Christ,  but 
is  at  present  under  the  law.  3.  The  soul  feareth 
damnation  rightly  now,  because  by  sin,  the  law,  and 
for  want  of  faith,  the  wrath  of  God  abideth  on  it. 
But  now,  although  thus  far  this  fear  of  God  is  good 
and  godly,  yet  after  Christ  by  the  Spirit  in  the  word 
of  the  gospel  is  revealed  to  us,  and  we  made  to  ac- 
cept of  him  as  so  revealed  and  offered  to  us  by  a 
true  and  living  faith ;  this  fear,  to  wit,  of  damna- 
tion, is  no  longer  good,  but  ungodly.  Nor  doth 
the  Spirit  of  God  ever  work  it  in  us  again.  Now 
we  do  not  receive  the  spirit  of  bondage  again  to 
fear,  that  is  to  say,  to  fear  damnation,  but  we  have 
received  the  spirit  of  adoption,  whereby  we  cry, 
Father, Father.  But  I  would  not  be  mistaken,  when 
I  say,  that  this  fear  is  no  longer  godly.  1  do  not 
mean  with  reference  to  the  essence  and  habit  of  it, 
for  1  believe  it  is  the  same  in  the  seed  which  shall 
afterwards  grow  up  to  a  higher  degree,  and  into  a 
more  sweet  and  gospel  current  and  manner  of 
working,  but  I  mean  reference  to  this  act  of  fearing 
damnation,  I  say  it  shall  never  by  the  Spirit  be 
n)anaged  to  that  work  ;  it  shall  never  brino-  forth 
tliat  truit  more.     And  my  reasons  are, 

[lieasom  why  the  S]nrit  of  God  ca.utot  work  this 
ungodly  fear.  \ 

1.  Because  that  the  soul  by  closing  through  the 
promise,  by  the  Spirit,  with  Jesus  Christ,  is  removed 
off  of  that  foundation  upon  which  it  stood  when  it 
justly  feared  damnation.  It  hath  received  now  for- 
giveness of  sin,  it  is  now  no  more  under  the  law, 
but  in  Jesus  Christ  by  faith ;  there  is  '  therefore 
now  no  condemnation  to  it.'  Ac.xxvi.i8.  ]{o.,i.  h;  viii.i. 
The  groundwork,  therefore,  being  now  taken  away, 
the  Spirit  worketh  tiiat  fear  no  more. 

2.  lie  cannot,  after  he  hath  come  to  the  soul  as 
a  spirit  of  adoption,  come  again  as  a  spirit  of  bond- 
age to  put  tlio  soul  into  his  first  fear;  to  wit,  a 
fear  of  eternal  damnation,  because  he  cannot  say  and 
unsay,  do  and  undo.  As  a  spirit  of  adoption  he 
told  me  that  my  sins  were  forgiven  me,  that  I  was 
included  in  the  covenant  of  grace,  that  God  was  my 


Father  through  Christ,  that  I  was  under  the  promisa 
of  salvation,  and  that  this  calling  and  gift  of  God  to 
me  is  permanent,  and  without  repentance.  And  do 
you  think,  that  after  he  hath  told  me  this,  and  sealed 
up  the  truth  of  it  to  my  precious  soul,  that  he  will 
come  to  me,  and  tell  me  that  I  am  yet  in  my  sins, 
under  the  curse  of  the  law  and  the  eternal  wrath  of 
God?  No,  no,  the  word  of  the  gospel  is  not  yea, 
yea ;  nay,  nay.  It  is  only  yea,  and  amen  ;  it  is  so, 
'  as  God  is  true. '  2  Co.  i.  17-20. 

3.  The  state  therefore  of  the  sinner  beinf^  changed, 
and  that,  too,  by  the  Spirit's  changing  his  dispensa- 
tion, leaving  off  to  be  now  as  a  spirit  of  bondage  to 
put  us  in  fear,  and  coming  to  our  heart  as  the  spirit 
of  adoption  to  make  us  cry.  Father,  Father,  he  can- 
not go  back  to  his  first  work  again  ;  for  if  so,  then 
he  must  gratify,  yea,  and  also  ratify,  that  profane 
and  popish  doctrine,  forgiven  to-day,  unforgiveu 
to-morrow — a  child  of  God  to-day,  a  child  of  hell 
to-morrow  ;  but  what  saith  the  Scriptures?  'Now 
therefore  ye  are  no  more  strangers  and  foreigners, 
but  fellow-citizens  with  the  saints,  and  of  the  house- 
hold of  God ;  and  are  built  upon  the  foundation  of 
the  apostles  and  prophets,  Jesus  Christ  himself 
being  the  chief  corner  stone  ;  in  whom  all  the 
building  fitly  framed  together  groweth  unto  an  holy 
temple  in  the  Lord ;  in  whom  ye  also  are  builded 
together  for  an   habitation  of  God  through   the 

Spirit.'    Ep.  ii.  19-22. 

Object.  But  this  is  contrary  to  my  experience. 
Why,  Christian,  what  is  thy  experience?  Why, 
I  was  at  first,  as  you  have  said,  possessed  with  a 
fear  of  damnation,  and  so  under  the  power  of  the 
spirit  of  bondage.  Well  said,  and  how  was  it  then  ? 
Why,  after  some  time  of  continuance  in  these  fears, 
I  had  the  spirit  of  adoption  sent  to  me  to  seal  up  to 
my  soul  the  forgiveness  of  sins,  and  so  he  did  ;  an<l 
was  also  helped  by  the  same  Spirit,  as  you  have 
said,  to  call  God  Father,  Father.  Well  said,  and 
what  after  that?  Why,  after  that  I  fell  into  as 
great  fears  as  ever  I  was  in  before.* 

Answ.  All  this  may  be  granted,  and  yet  never- 
theless what  I  have  said  will  abide  a  truth ;  for  I 
have  not  said  that  after  the  spirit  of  adoption  is 
come,  a  Christian  shall  not  again  be  in  as  greatfears, 
for  he  may  have  worse  than  he  had  at  first ;  but  I 
say,  that  after  the  spirit  of  adoption  is  come,  the 
spirit  of  bondage,  as  such,  is  sent  of  God  no  more, 
to  put  us  into  those  fears.  For,  mark,  for  we 
'  have  not  received  the  spirit  of  bondage  again  to 
fear.'  Let  the  word  be  true,  whatever  thy  expe- 
rience is.      Dost  thou  not  understand  me? 

After  the  Spirit  of  God  has  told  me,  and  also 
helped  me  to  believe  it,  that  the  Lord  for  Christ's 
sake  hath  forgiven  mine  iniquities :  he  tells  me  no 


*  This  is  remarkably  instanced  in  Bunyan's  Grace  Abound- 

intj. — Ed. 


A    TREATISE   ON   TFIE   FEAR   OF   GOD. 


451 


more  that  tliey  are  not  forgiven.  After  tlie  S2)irit 
of  God  has  helped  me,  by  Christ,  to  call  God  my 
Father,  he  tells  me  no  more  that  the  devil  is  my 
father.  After  he  hath  told  me  that  I  am  not  un- 
der the  law,  but  under  grace,  he  tells  nie  no  more 
that  1  am  not  under  grace,  but  under  the  law,  and 
bound  over  by  it,  for  my  sins,  to  the  wrath  and 
judgment  of  God  ;  but  this  is  the  fear  that  the 
Spirit,  as  a  spirit  of  bondage,  worketh  in  the  soul 
at  first. 

Quest.  Can  you  give  me  further  reason  yet  to 
convict  me  of  the  truth  of  what  you  say  i 

Answ.  Yes. 

1.  Because  as  the  Spirit  cannot  give  himself  the 
he,  so  he  cannot  overthrow  his  own  order  of  work- 
ing, nor  yet  contradict  that  testimony  that  his 
servants,  by  his  inspiration,  hath  given  of  bis  order 
of  working  with  them.  But  he  must  do  the  first, 
if  he  saith  to  us — and  that  after  we  have  received 
liis  own  testimony,  that  we  are  under  grace — that 
yet  we  are  under  sin,  the  law,  and  wrath. 

And  he  must  do  the  second,  if — after  he  halh 
gone  through  the  first  work  on  us  as  a  spirit  of 
bondage,  to  the  second  as  a  spirit  of  adoption — he 
should  overthrow  as  a  spirit  of  bondage  again  what 
before  he  had  built  as  a  spirit  of  adoption. 

And  the  third  must  therefore  needs  follow,  that 
is,  he  overthrowelh  the  testimony  of  his  servants; 
for  they  have  said,  that  now  we  receive  the  spirit 
of  bondage  again  to  fear  no  more ;  that  is,  after 
that  we  by  the  Holy  Ghost  are  enabled  to  call 
God  Father,  Father. 

2.  This  is  evident  also,  because  the  covenant  in 
which  now  the  soul  is  interested  abidcth,  and  is 
everlasting,  not  upon  the  supposition  of  my  obe- 
dience, but  upon  tlie  unchangeable  purpose  of  God, 
and  the  efficacy  of  the  obedience  of  Christ,  whose 
blood  also  hath  confirmed  it.  It  is  '  ordered  in  all 
(hmgs,  and  sure,'  said  David ;  and  this,  said  he,  '  is 
all  my  salvation.'  2  Sa.  .wiii.  5.  The  covenant  then  is 
everlasting  in  itself,  being  established  upon  so  good 
a  foundation,  and  therefore  standeth  in  itself  ever- 
lastingly bent  for  the  good  of  them  that  are  involved 
in  it.  Hear  the  tenor  of  the  covenant,  and  God's 
attesting  of  the  truth  thereof — *  This  is  the  cove- 
nant that  I  will  make  with  the  house  of  Israel,  after 
those  days,  saith  the  Lord ;  I  will  put  my  laws  into 
their  mind,  and  write  them  in  their  hearts;  and  I 
will  be  to  them  a  God,  and  they  shall  be  to  me  a 
people ;  and  they  shall  not  teach  ever}'^  man  his 
neighbour,  and  every  man  his  brother,  saying,  Know 
the  Lord ;  for  all  shall  know  me,  from  the  least 
to  the  greatest ;  for  I  will  be  merciful  to  their  un- 
righteousness, and  their  sins  and  their  iniquities  I 
will  remember  no  more.'  He.  viu.  10—12.  Now  if  God 
will  do  thus  unto  those  that  he  hath  comprised  in 
his  everlasting  covenant  of  grace,  then  he  will  re- 
luember  their  bins  no  more,  that  is,  unto  condemna- 


tion— for  so  it  is  that  he  doth  forget  them  ;  then 
cannot  the  Holy  Ghost,  who  also  is  one  with  the 
Father  and  the  Son,  come  to  us  again,  even  after 
we  are  possessed  with  these  glorious  fruits  of  this 
covenant,  as  a  spirit  of  bondage,  to  put  us  in  fear 
of  damnation. 

3.  The  Spirit  of  God,  after  it  has  come  to  me  as 
a  spirit  of  adoption,  can  come  to  me  no  more  as  a 
spirit  of  bondage,  to  put  me  in  fear,  that  is,  with 
my  first  fears  ;  because,  by  that  faith  that  he,  even 
he  himself,  hath  wrought  in  me,  to  believe  and  call 
God  '  Father,  Father,'  I  am  united  to  Christ,  and 
stand  no  more  upon  mine  own  legs,  in  mine  own 
sins,  or  performances ;  but  in  his  glorious  riHit- 
eousness  before  him,  and  before  his  Fatiier ;  but  he 
will  not  cast  away  a  member  of  his  body,  of  his 
flesh,  and  of  his  bones;  nor  will  he  that  the  Spirit 
of  God  should  come  as  a  spirit  of  bondage  to  put 
him  into  a  grounded  fear  of  damnation,  that 
standeth  complete  before  God  in  the  righteousness 
of  Christ;  for  that  is  an  apparent  contradiction.* 

Quest.  But  may  it  not  come  again  as  a  spirit  of 
bondage,  to  put  me  into  my  first  fears  for  my  good  i 

Ansio.  The  text  saith  the  contrary;  for  we  'have 
not  received  the  spirit  of  bondage  again  to  fear.' 
Nor  is  God  put  to  it  for  want  of  wisdom,  to  say 
and  unsay,  do  and  undo,  or  else  he  cannot  do  good. 
When  we  are  sons,  and  have  received  the  adoption 
of  children,  he  doth  not  use  to  send  the  spirit  after 
that  to  tell  us  we  are  slaves  and  heirs  of  damnation, 
also  that  we  are  without  Christ,  without  the  pro- 
mise, without  grace,  and  without  God  in  the  world  ; 
and  yet  this  he  must  do  if  it  comes  to  us  after  we 
have  received  him  as  a  s])irit  of  adoption,  and  put 
us,  as  a  spirit  of  bondage,  in  fear  as  before. 

[  Tids  ungodly  fear  wrouglil  by  the  spirit  of  the  devil.  ] 

Quest.  But  by  what  spirit  is  it  then  that  I  am 
brought  again  into  fears,  even  into  the  fears  of 
damnation,  and  so  into  bondage  ? 

Answ.  By  the  spirit  of  the  devil,  who  always 
labours  to  frustrate  the  faith,  and  l]0{)e,  and  com- 
fort of  the  godly. 

Quest.   How  doth  that  appear  ? 

Ansiv.  1.  By  the  groundlessness  of  such  fears. 
2.  By  the  unseasonablcuess  of  them.  3.  By  tlie 
effects  of  them. 


*  Tlio&o  wlio  are  adopted  into  tlie  family  of  heaven  ai'e 
'  jnstilied  from  all  tliiii;j,s;'  being  delivered  from  siu,  the  eurse, 
aud  wrath,  '  tiiere  is  now  no  eondemuatioii  for  lliem;'  and 
trusting  to  Jesus'  precious  blood  for  pardon,  to  liis  righteous- 
ness for  acceptance,  and  to  his  grace  for  sanctiticatiou,  they 
are,  by  the  indwelling  of  the  Spirit  which  adopted  Iheni,  jios- 
sessed  of  that  love  which  casteth  out  fear,  and  rrjoiceth  in 
hope  of  the  glory  of  God.  And  to  those  who,  through  tlieir 
manifold  inlirmilies  and  depai'tures,  are  often  bLSet  with  unbe- 
lieving fears,  the  Lord  si;ys,  for  their  encouragenienl,  'l-ear 
thou  not,  for  I  am  with  tlue ;  1  will  help  thee;  yea,  1  will 
uphold  thee  wiih  the  right  hand  of  my  righteousness.'  Is.  xlL. 
\^.— Mason. 


452 


A   TREATISE   ON   THE  FEAR  OF   GOD. 


1 .  r>y  the  grovvdlcssness  of  such  fears.  The 
ground  is  removed  ;  for  a  grounded  fear  of  damna- 
tion is  tliis — I  am  yet  in  my  sins,  in  a  state  of 
nature,  under  the  law,  without  faith,  and  so  under 
the  wrath  of  God.  Tliis,  I  say,  is  the  ground  of 
tlie  fear  of  damnation,  the  true  ground  to  fear  it; 
hut  now  the  man  that  we  are  talking  of,  is  one  that 
liath  the  ground  of  this  fear  taken  away  by  the 
testimony  and  seal  of  the  spirit  of  adoption.  He  is 
called,  justified,  and  has,  for  the  truth  of  this  his 
condition,  received  the  evidence  of  the  spirit  of 
adoption,  and  hath  been  thereby  enabled  to  call 
God  '  Father,  Father.'  Now  he  that  hath  received 
this,  has  the  ground  of  the  fear  of  damnation  taken 
from  him  ;  therefore  his  fear,  I  say,  being  without 
ground,  is  false,  and  so  no  work  of  the  Spirit  of  God. 

2.  JJy  the  unscasonaUencss  of  t/iem.  This  spii-it 
always  comes  too  late.  It  comes  after  the  spirit 
of  adoption  is  come.  Satan  is  always  for  being 
too  soon  or  too  late.  If  he  would  have  men  believe 
they  are  children,  he  would  have  them  believe  it 
while  they  are  slaves,  slaves  to  him  and  their  lusts. 
If  he  would  have  them  believe  they  are  slaves,  it  is 
when  they  are  sons,  and  have  received  the  spirit  of 
adoption,  and  the  testimony,  by  that,  of  their  son- 
ship  before.  And  this  evil  is  rooted  even  in  his 
nature — '  He  is  a  liar,  and  the  father  of  it;'  and 
liis  lies  are  not  known  to  saints  more  than  in  this, 
that  he  labours  always  to  contradict  the  work  and 
order  of  the  Spirit  of  truth,  jn.  viu. 

3,  It  also  appears  by  the  effects  of  such  fears. 
For  there  is  a  great  deal  of  difference  betwixt  the 
natural  effects  of  these  fears  which  are  wrought 
indeed  by  the  spirit  of  bondage,  and  those  which 
arc  wrought  by  the  spirit  of  the  devil  afterwards. 
Tlie  one,  to  wit,  the  fears  that  are  wrought  by  the 
spirit  of  bondage,  causeth  us  to  confess  the  truth, 
to  wit,  that  we  are  Christless,  graceless,  faithless, 
and  60  at  present;  that  is,  while  he  is  so  working 
in  a  sinful  and  damnable  case ;  but  the  other,  to 
wit,  the  spirit  of  the  devil,  when  he  comes,  which  is 
after  the  spirit  of  adoption  is  come,  he  causeth  us 
to  make  a  lie ;  that  is,  to  say  we  are  Christless, 
graceless,  and  faithless.  Now  this,  I  say,  is  wholly, 
and  in  all  the  parts  of  it,  a  lie,  and  he  is  tlie 
father  of  it. 

Besides,  the  direct  tendency  of  the  fear  that  the 
Spirit  of  God,  as  a  spirit  of  bondage,  worketh  in  the 
soul,  is  to  cause  us  to  come  repenting  home  to  God 
by  Jesus  Christ,  but  these  latter  fears  tend  directly 
to  make  a  man,  he  having  first  denied  the  work 
of  God,  as  he  will,  if  he  falleth  in  with  them,  to  run 
quite  away  from  God,  and  from  his  grace  to  him 
in  Christ,  as  will  evidently  appear  if  thou  givest 
but  a  plain  and  honest  answer  to  these  (questions 
following. 

[  nisfear  driveth  a  inanfrmi  God.] 

Quest.  1.  Do  not  these  fears  make  thee  question 


whether  there  was  ever  a  work  of  grace  wrought 
in  thy  soul  ?  Ansio.  Yes,  verily,  that  they  do. 
Quest.  2.  Do  not  these  fears  make  thee  question 
whether  ever  thy  first  fears  were  wrought  by  the 
Holy  Spirit  of  God  ?  Answ.  Yes,  verily,  that  they 
do.  Quest.  3.  Do  not  these  fears  make  thee  ques- 
tion whether  ever  thou  hast  had,  indeed,  any  true 
comfort  from  the  Word  and  Spirit  of  God  ?  Answ. 
Yes,  verily,  that  they  do.  Quest.  4.  Dost  thou  not 
find  intermixed  with  these  fears  plain  assertions 
that  thy  first  comforts  were  either  from  thy  fancy, 
or  from  the  devil,  and  a  fruit  of  his  delusions  ? 
Answ.  Yes,  veril}^  that  I  do.  Quest.  5.  Do  not 
these  fears  weaken  thy  heart  in  prayer  ?  Aiisw. 
Yes,  that  they  do.  Quest.  6.  Do  not  these  fears 
keep  thee  back  from  laying  hold  of  the  promise  of 
salvation  by  Jesus  Christ  ?  Answ.  Yes ;  for  I 
think  if  I  were  deceived  before,  if  I  were  comforted 
by  a  spirit  of  delusion  before,  why  may  it  not  be  so 
again  ?  so  I  am  afraid  to  take  hold  of  the  promise. 
Quest.  7.  Do  not  these  fears  tend  to  the  hardening 
of  thy  heart,  and  to  the  making  of  thee  desperate? 
Answ.  Yes,  verily,  that  they  do.  Quest.  8.  Do  not 
these  fears  hinder  thee  from  profiting  in  hearing  or 
reading  of  the  Word  ?  Answ.  Yes,  verily,  for  still 
whatever  I  hear  or  read,  I  think  nothing  that  is 
good  belongs  to  me.  Quest.  9.  Do  not  these  fears 
tend  to  the  stirring  up  of  blasphemies  in  thy  heart 
against  God  ?  Answ.  Yes,  to  the  almost  distract- 
ing of  me.  Quest.  10.  Do  not  these  fears  make 
thee  sometimes  think,  that  it  is  in  vain  for  thee  to 
wait  upon  the  Lord  any  longer  ?  Answ.  Yes. 
verily ;  and  I  have  many  times  almost  come  to 
this  conclusion,  that  I  will  read,  pray,  hear,  com- 
pany with  God's  people,  or  the  like,  no  longer. 

Well,  poor  Christian,  I  am  glad  that  thou  hast 
so  plainly  answered  me ;  but,  prithee,  look  back 
upon  thy  answer.  How  much  of  God  dost  thou 
think  is  in  these  things  ?  how  much  of  his  Spirit, 
and  the  grace  of  his  Word  ?  Just  none  at  all ;  for 
it  cannot  be  that  these  things  can  be  the  true  and 
natural  effects  of  the  workings  of  the  Spirit  of  God : 
no,  not  as  a  spirit  of  bondage.  These  are  not  his 
doings.  Dost  thou  not  see  the  very  paw  of  the 
devil  in  them ;  yea,  in  every  one  of  thy  ten  con- 
fessions ?  Is  tiiere  not  palpably  high  wickedness 
in  every  one  of  the  effects  of  this  fear  ?  I  conclude, 
then,  as  I  began,  that  the  fear  that  the  spirit  of 
God,  as  a  spirit  of  bondage,  worketh,  is  good  and 
godly,  not  only  because  of  the  author,  but  also 
because  of  the  ground  and  effects ;  but  yet  it  can 
last  no  longer  as  such,  as  producing  the  aforesaid 
conclusion,  than  till  the  Spirit,  as  the  spirit  of 
adoption,  comes ;  because  that  then  the  soul  is 
manifestly  taken  out  of  the  state  and  condition  into 
which  it  had  brought  itself  by  nature  and  sin,  and 
is  put  into  Christ,  and  so  by  him  into  a  state  of  life 
and  blessedness  by  grace.     Therefore,  if  first  fears 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


453 


come  again  into  thy  soul,  after  tliat  the  spirit  of 
adoption  hath  heen  with  thee,  know  they  come  not 
from  the  Spirit  of  God,  but  apparently  from  the 
spirit  of  the  devil,  for  they  are  a  lie  in  themselves, 
and  their  effects  are  sinful  and  devilish. 

Object.  But  I  had  also  such  wickedness  as  those 
in  my  heart  at  my  first  awakening-,  and  therefore, 
Ityyour  argument,  neither  should  that  be  but  from 
the  devil. 

Answ.  So  far  forth  as  such  wickedness  was  in 
thy  heart,  so  far  did  the  devil  and  thine  own  heart 
seek  to  drive  thee  to  despair,  and  drown  thee  there  ; 
but  thou  hast  forgot  the  question  ;  the  question  is 
not  whether  then  thou  wast  troubled  with  such  ini- 
quities, but  whether  thy  fears  of  damnation  at  that 
time  were  not  just  and  good,  because  grounded 
upon  th}'  present  condition,  which  v^as,  for  that  thou 
wast  out  of  Christ,  in  thy  sins,  and  under  the  curse 
of  the  law ;  and  whether  now,  since  the  spirit  of 
adoption  is  come  unto  thee,  and  hath  thcc,  and  hath 
done  that  for  thee  as  hath  been  mentioned  ;  I  say, 
whether  thou  oughtest  for  anything  whatsoever  to 
give  way  to  the  same  fear,  from  the  same  ground 
(if  damnation;  it  is  evident  thou  oughtest  not,  be- 
cause the  ground,  the  cause,  is  removed. 

Object.  But  since  I  was  sealed  to  the  day  of 
redemption,  I  have  grievously  sinned  against  God, 
have  not  I,  therefore,  cause  to  fear,  as  before  ? 
may  not,  therefore,  the  spirit  of  bondage  be  sent 
again  to  put  me  in  fear,  as  at  first  ?  Sin  was  the 
first  cause,  and  I  have  sinned  now. 

Ansio.  No,  by  no  means;  for  we  have  not  re- 
ceived the  spirit  of  bondage  again  to  fear ;  that  is, 
God  hath  not  given  it  us,  '  for  God  hath  not  given 
us  the  spirit  of  fear;  but  of  power,  and  of  love,  and  of 
a  soimd  mind.'  2  Ti.  i.  7.  If,  therefore,  our  first  fears 
come  upon  us  again,  after  that  we  have  received  at 
God's  hands  the  spirit  of  love,  of  power,  and  of  a 
sound  mind,  it  is  to  be  refused,  though  we  have 
grievously  sinned  against  our  God.  This  is  manifest 
from  1  Sa.  xii.  20;  '  Fear  not;  ye  have  done  all  this 
wickedness.'  That  is,  not  with  that  fear  which 
would  have  made  them  fl^'from  God,  as  concluding 
that  they  were  not  now  his  people.  And  tlxe  reason 
is,  because  sin  cannot  dissolve  the  covenant  into 
which  the  sons  of  God,  by  his  grace,  are  taken. 
'  If  his  children  forsake  my  law,  and  walk  not  in 
my  judgments ;  if  they  break  my  statutes,  and  keep 
not  my  commandments  ;  then  will  1  visit  their  trans- 
gressions with  the  rod,  and  their  iniquity  with 
stripes.  Nevertheless,  my  loving-kindness  will  I 
not  utterly  take  from  him,  nor  sutfer  my  faithful- 
ness to  fail.'  Fs.  ixxxix.  so-33.  Now,  if  sin  doth  not 
dissolve  the  covenant ;  if  sin  doth  not  cast  me  out 
of  this  covenant,  which  is  made  personally  with  the 
Son  of  God,  and  into  the  hands  of  which  by  the 
grace  of  God  I  am  put,  then  ought  I  not,  though  I 
have  sinned,  to  fear  with  my  first  fears. 


Sin,  after  that  the  spirit  of  adoption  is  come, 
cannot  dissolve  the  relation  of  Father  and  son,  of 
Father  and  child.  And  this  the  church  did  rightly 
a'isert,  and  that  when  her  heart  was  under  great 
hardness,  and  when  she  had  the  guilt  of  erring  from 
his  ways,  saith  she, 'Doubtless  thou  ardour  Father.' 
Is.  kiii.  16, 17.  Doubtless  thou  art,  though  this  be  our 
case,  and  though  Israel  should  not  acknowledge  us 
for  such. 

That  sin  dissolveth  not  the  relation  of  Father  and 
son  is  further  evident — '  When  the  fulness  of  the 
time  was  come,  God  sent  forth  his  Son,  made  of  a 
woman,  made  under  the  law,  to  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adop- 
tion of  sons.  And  because  ye  are  sons,  God  hatli 
sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
crying,  [Abba,  or]  Father,  Father.'  Now  mark, 
*  wherefore  thou  art  no  more  a  servant ;'  that  is,  no 
more  under  the  law  of  death  and  damnation,  '  bat 
a  son;    and  if  a  son,  then  an  heir  of  God  through 

Christ.'  G<a.  l\:  4-7. 

Suppose  a  child  doth  grievously  transgress 
against  and  offend  his  father,  is  the  relation  be- 
tween them  therefore  dissolved  ?  Again,  suppose 
the  father  should  scourge  and  chasten  the  son  for 
such  offence,  is  the  relation  between  them  therefore 
dissolved  ?  Yea,  suppose  the  child  should  now, 
through  ignorance,  cry,  and  say.  This  man  is  now 
no  more  my  father ;  is  he,  therefore,  now  no  more 
his  father?  Doth  not  everybody  see  the  filly  of 
such  arguings  ?  Why,  of  the  same  nature  is  that 
doctrine  that  saith,  that  after  we  have  received  the 
spirit  of  adoption,  that  the  spirit  of  bondage  is  sent 
to  us  again  to  put  us  in  fear  of  eternal  damnation. 

Know  then  that  thy  sin,  after  thou  hast  received 
the  spirit  of  adoption  to  cry  unto  God,  Father, 
Fathei",  is  counted  the  transgression  of  a  child, 
not  of  a  slave,  and  that  all  that  happeneth  to  thee 
tor  that  transgression  is  but  the  chastisement  of  a 
father — and  '  Avhat  son  is  he  whom  the  father 
chasteneth  not  ? '  It  is  worth  your  observation, 
that  the  Holy  Ghost  checks  those  who,  under  their 
chastisements  for  sin,  forget  to  call  God  their 
Father — 'Ye  have,'  saith  Paul,  'forgotten  the 
exhortation  which  speaketh  unto  you  as  unto  chil- 
dren. My  son,  despise  not  thou  the  chastening  of 
the  Lord,  nor  faint  when  thou  art  rebuked  of  him.' 
Yea,  observe  yet  further,  that  God's  chastising  of 
his  children  for  their  sin,  is  a  sign  of  grace  and 
love,  and  not  of  his  wrath,  and  thy  daumation ; 
therefore  now  there  is  no  ground  for  the  aforesaid 
fear — '  For  whom  the  Lord  loveth  he  chasteneth, 
and  scourgeth  every  son  whom  he  receiveth. '  He.  xii. 
Now,  if  God  would  not  have  those  that  have  received 
the  Spirit  of  the  Son,  however  he  chastises  them, 
to  forget  the  relation  that  by  the  adoption  of  sons 
they  stand  in  to  God,  if  he  checks  them  that  do 
forget  it,  when  bis  rod  is  upon  their  backs  for  sin, 


454 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


then  it  is  cviilont  that  those  fears  that  tliou  hast 
under  a  colour  of  the  coming  again  of  the  Spirit,  as 
a  spirit  of  bondage,  to  put  thee  in  fear  of  eternal 
damnation,  is  nothing  else  but  Satan  disguised, 
the  better  to  play  his  pranks  upon  thee. 

I  will  yet  give  you  two  or  three  instances  more, 
wherein  it  will  be  manifest  that  wliatever  hap- 
])eneth  to  thee,  I  mean  as  a  chastisement  for  sin, 
after  the  spirit  of  adoption  is  come,  thou  oughtest 
to  hold  fast  by  faith  the  relation  of  Father  and 
son.  The  people  spoken  of  by  Moses  are  said  to 
liave  lightly  esteemed  the  rock  of  their  salvation, 
which  rock  is  Jesus  Christ,  and  that  is  a  grievous 
sin  indeed,  yet,  saith  he,  '  Is  not  God  tliy  Father 
thai  hath  bought  thee  V  and  then  puts  them  upon 
considering  the  days  of  old.  De.  xxxii.  c.  They  in 
the  prophet  Jeremiah  had  played  the  harlot  with 
many  lovers,  and  done  evil  things  as  they  could  ; 
and,  as  another  scripture  hath  it,  gone  a-whoring 
iVom  under  their  God,  yet  God  calls  to  them  by 
the  prophet,  saying,  '  Wilt  thou  not  from  this  time 
cry  unto  me,  My  Father,  thou  art  the  guide  of  my 
youth  ?'  Jc.  iii.  4.  Remember  also  that  eminent  text 
made  mention  of  in  i  Sa.  xii.  20,  '  Fear  not ;  ye  have 
done  all  this  wickedness ;'  and  labour  to  maintain 
faith  in  thy  soul,  of  thy  being  a  child,  it  behig  true 
that  thou  hast  received  the  spirit  of  adoption  before, 
and  so  that  thou  oughtest  not  to  full  under  thy 
first  fears,  because  the  ground  is  taken  away,  of 
thy  eternal  damnation. 

iSow,  let  not  any,  from  what  hath  been  said, 
take  courage  to  live  loose  lives,  under  a  supposi- 
tion that  once  in  Christ,  and  ever  in  Christ,  and 
the  covenant  cannot  be  broken,  nor  the  relation 
of  Father  and  child  dissolved  ;  for  they  that  do  so, 
it  is  evident,  have  not  known  what  it  is  to  receive 
tlie  spirit  of  adoption.  It  is  the  spirit  of  the  devil 
in  his  own  hue  that  suggesteth  this  unto  them,  and 
that  prevaileth  with  them  to  do  so.  Shall  we  do 
evil  that  good  may  come  ?  shall  we  sin  that  grace 
may  abound?  or  shall  we  be  base  in  life  because 
God  by  grace  hath  secured  us  from  wrath  to  come? 
God  forbid;  these  conclusions  betoken  one  void  of 
the  fear  of  God  indeed,  and  of  the  spirit  of  adop- 
tion too.  For  what  son  is  he,  that  because  the 
tuther  cannot  break  the  relation,  nor  sutler  sin  to 
do  it— that  is,  betwixt  the  Father  and  him — that 
will  therefore  say,  I  will  live  altogether  after  my 
own  lusts,  I  will  labour  to  be  a  continual  grief  to 
my  Father  ? 

[Considerations  to  jyrevent  such  temptaJtions.] 
Yet  lest  the  devil  (for  some  are  '  not  ignorant 
of  his  devices'),  sliould  get  an  advantage  against 
Bome  of  the  sons,  to  draw  them  away  from  tiie 
filial  fear  of  their  Father,  let  me  here,  to  prevent 
such  temptations,  present  such  with  these  following 
considerations. 


First.  Though  God  cannot,  will  not,  dissolve  tlio 
relation  which  the  spirit  of  adoption  hath  made 
betwixt  the  Father  and  the  sin,  for  any  sins  that 
such  do  commit,  yet  he  can,  and  often  doth,  take 
away  from  them  the  comfort  of  their  adoption,  not 
suffering  children  while  sinning  to  have  the  sweet 
and  comfortable  sense  thereof  on  their  hearts.  He 
can  tell  how  to  let  snares  be  round  about  them,  and 
sudden  fear  trouble  them.  He  can  tell  how  to 
send  darkness  that  they  may  not  see,  and  to  let 
abundance  of  waters  cover  them,  jobxxii.  10, 11. 

Second.  God  can  tell  how  to  hide  his  face  from 
them,  and  so  to  afflict  them  with  that  dispensation, 
that  it  shall  not  be  in  the  power  of  all  the  world 
to  comfort  them.  '  When  he  hideth  Ids  face,  who 
then  can  behold  him  ?'  Job  xxiu.  s,  9 ;  xxxiv.  29. 

Third.  God  can  tell  how  to  make  thee  again  to 
possess  the  sins  that  he  long  since  hath  pardoned, 
and  that  in  such  wise  that  things  shall  be  bitter 
to  thy  soul.  '  Thou  writest  bitter  things  against 
me,'  says  Job,  '  and  makest  me  to  possess  the 
iniquities  of  my  youth.'  By  this  also  he  once 
made  David  groan  and  pray  against  it  as  an  in- 
suppoi'table  affliction.  Job  xiu.  26.  rs.  xxv.  7. 

Fourth.  God  can  lay  thee  in  the  dungeon  in 
chains,  and  roll  a  stone  upon  thee,  he  can  make 
thy  feet  fast  in  the  stocks,  and  make  thee  a  gaz- 
ing-stock  to  men  and  angels.   La.  iii.  7,  5-3,  55.  Job  xiii. 

27.  Na.  iii.  6. 

Fifth.  God  can  tell  how  to  cause  to  cease  the 
sweet  operations  and  blessed  influences  of  his  grace 
in  thy  soul,  and  to  make  those  gospel  showers  that 
formerly  thou  hast  enjoyed  to  become  now  to  thee 
nothing  but  powder  and  dust.   rs.  li.  De.  xxviii  24. 

Sixth.  God  can  tell  how  to  fight  against  thee 
*  with  the  sword  of  his  mouth,'  and  to  make  thee 
a  butt  for  his  arrows ;  and  this  is  a  dispensation 

most  dreadful.    Re.  it  I6.  Job  vi.  4.  rs.  xx.xviii.  2—5. 

Seventh.  God  can  tell  how  so  to  bow  thee  down 
with  guilt  and  distress  that  thou  shalt  in  no  wise 
be  able  to  lift  up  thy  head.  rs.  xi.  12. 

Eighth.  God  can  tell  how  to  break  thy  bones, 
and  to  make  thee  by  reason  of  that  to  live  in  con  • 
tinual  anguish  of  spirit:  yea,  he  can  send  a  fire 
into  thy  bones   that   shall  burn,  and  none   shall 

quench  it.    I's.  li.  8.   La.  iii.  4;  i.  13.  Ps.  cii.  3.  Job  xxx.  30. 

Niiith.  God  can  tell  how  to  lay  thee  aside,  and 
make  no  use  of  thee  as  to  any  work  for  him  in  thy 
generation.     He  can  throw  thee  aside  '  as  a  broken 

vessel. '    Ps.  xxvi.  12.  Eze.  .xliv.  10-13. 

'Tenth.  God  can  tell  how  to  kill  thee,  and  to 
take  thee  away  from  the  earth  for  thy  sins,   i  Co. 

xi  29—32. 

Fleventh.  God  can  tell  how  to  plague  thee  in 
thy  death,  with  great  plagues,  and  of  long  con- 
tinuance.   Pa.  L^cxviii,  45.  De.  xxviii. 

Twelfth.  What  shall  I  say?  God  can  tell  how 
to  let  Satan  luosc  upon  thee ;   wlieu  thou  liest  a, 


A   TREATISE   ON   THE   FEAR  OP   GOD. 


4o5 


dyings  he  can  license  liim  tlien  to  assault  thee  with 
o;reat  temptations,  he  can  tell  how  to  make  thee 
possess  the  guilt  of  all  thy  unkindness  towards  him, 
and  that  when  thou,  as  I  said,  art  going  out  of  the 
world,  he  can  cause  that  thy  life  shall  be  in  con- 
tinual douht  before  thee,  and  not  suffer  thee  to 
take  any  comfort  day  nor  night ;  yea,  he  can  drive 
tliee  even  to  a  madness  with  his  cliastisements  for 
thy  folly,  and  yet  all  shall  be  done  by  him  to  thee, 
as  a  father  chastiseth  his  son.  De.  xxviii.  65-G7. 

Thirteenth.  Further,  God  can  tell  how  to  tumble 
fhce  from  off  thy  deathbed  in  a  cloud,  he  can  let 
tliec  die  in  the  dark  ;  when  thou  art  dying  thou 
shalt  not  know  whither  thou  art  going,  to  wit, 
whether  to  heaven  or  to  hell.  Yea,  he  can  tell 
how  to  let  thee  seem  to  come  short  of  life,  both  in 
thine  own  eyes,  and  also  in  the  eyes  of  them  that 
behold  thee.  '  Let  us  therefore  fear,'  says  the 
apostle, — though  not  with  slavish,  yet  with  filial 
fear — '  lest  a  promise  being  left  us  of  entering  into 
his  rest,  any  of  you  should  seem  to  come  short  of 
it.'   He.  iv.  1. 

Now  all  this,  and  much  more,  can  God  do  to  his 
as  a  Father  by  his  rod  and  fatherly  rebukes;  ah, 
who  know  but  those  that  are  under  them,  what  ter- 
rors, fears,  distresses,  and  amazements  God  can 
briijg  his  people  into ;  he  can  put  them  into  a 
furnace,  a  fire,  and  no  tongue  can  tell  what,  so 
unsearchable  and  fearful  are  his  fatherly  chastise- 
ments, and  yet  never  give  them  the  spirit  of  bond- 
age again  to  fear.  Therefore,  if  thou  art  a  son, 
take  heed  of  sin,  lest  all  these  things  overtake  thee, 
and  come  upon  thee. 

Object.  But  I  have  sinned,  and  am  under  this 
high  and  mighty  hand  of  God. 

Anaw.  Then  thou  knowest  what  I  say  is  true, 
but  yet  take  heed  of  hearkening  unto  such  temp- 
tations as  would  make  thee  believe  thou  art  out  of 
Christ,  under  the  law,  and  in  a  state  of  damnation  ; 
and  take  heed  also,  that  thou  dost  not  conclude 
that  the  author  of  these  fears  is  the  Spirit  of  God 
come  to  thee  again  as  a  spirit  of  bondage,  to  put 
thee  into  such  fears,  lest  unawares  to  thyself  thou 
dost  defy  the  devil,  dishonour  thy  Father,  over- 
throw good  doctrine,  and  bring  thyself  into  a 
double  temptation. 

Object.  But  if  God  deals  thus  with  a  man,  how 
can  he  otherwise  think  but  that  he  is  a  reprobate, 
a  graceless,  Christless,  and  faithless  one  ? 

Ansio.  Nay,  but  why  dost  thou  tempt  the  Lord 
thy  God?  Why  dost  thou  sin  and  provoke  the 
eyes  of  his  glory?  Why  '  doth  a  livuig  man  com- 
plain, a  man  for  the  punishment  of  his  sins?'  La. 
iii.  39.  He  doth  not  willingly  afflict  nor  grieve  tiie 
children  of  men  ;  but  if  thou  sinncst,  though  God 
should  save  thy  soul,  as  he  will  if  thou  art  an 
adopted  son  of  God,  yet  he  will  make  thee  know 
that  sin  is  sni,  and  his  rod   that  he  will  cba-stisc 


thee  with,  if  need  be,  shall  be  made  of  scorpions ; 
read  the  whole  book  of  the  Lamentations ;  read 
.lob's  and  David's  complaints;  yea,  read  what 
happened  to  his  Son,  his  well-beloved,  and  that 
when  he  did  but  stand  in  the  room  of  sinners,  being 
in  himself  altogether  innocent,  and  then  consider, 

0  thou  sinning  child  of  God,  if  it  is  any  injustice  in 
God,  yea,  if  it  be  not  necessary,  that  thou  shouldest 
be  chastised  for  thy  sin.  But  then,  I  say,  when 
the  hand  of  God  is  upon  thee,  how  grievous  soever 
it  be,  take  heed,  and  beware  that  thou  give  not 
way  to  thy  first  fears,  lest,  as  I  said  before,  thou 
addest  to  thine  affliction;  and  to  help  thee  here, 
let  me  give  you  a  few  instances  of  the  carriages 
of  some  of  the  saints  under  some  of  the  most  heavy 
afflictions  tluit  they  have  met  with  for  sin. 

\Carviagcs  of  some,  of  the  sahUs  binder  hciivy 
afflictions  for  sin.  ] 

First.  Job  was  in  great  affliction,  and  tliat,  as 
he  confessed,  for  sin,  insomuch  that  he  said  God 
had  set  him  for  his  mark  to  shoot  at,  and  that  he 
ran  upon  him  like  a  giant,  that  he  took  him  by  the 
neck  and  shook  him  to  pieces,  and  counted  him  for 
his  enemy  ;  that  he  hid  his  face  from  him,  and  that 
he  could  not  tell  where  to  find  him  ;  yet  he  counted 
not  all  this  as  a  sigu  of  a  damnable  state,  but  as 
a  trial,  and  chastisement,  and  said,  when  he  was 
in  the  hottest  of  the  battle,  '  when  he  hath  tried  me 

1  shall  come  forth  as  gold.'  And  again,  when  he 
was  pressed  upon  by  the  tempter  to  think  that  God 
would  kill  him,  he  answers  with  greatest  confidence, 
•  Though  he  slay  me,  yet  will  I  trust  in  him.'  Job 

vii.  20 ;  xiii.  15  ;  xiv.  12 ;  xvi.  ;  xix.  11  ;  xxiii.  8—10. 

Second.  David  complained  that  God  had  broken 
his  bones,  that  he  had  set  his  face  against  his  sins, 
and  had  taken  from  him  the  joy  of  his  salvation : 
yet  even  at  this  time  he  saith,  '  0  God,  thou  God 
of  my  salvation.'  Ps.  n.  8,  9, 12. 14. 

Tliird.  Ileman  complained  that  his  soul  was  full 
of  troubles,  that  God  had  laid  him  in  the  lowest 
pit,  that  he  had  put  his  acquaintance  far  from  him, 
and  was  casting  off  his  soul,  and  had  hid  his  face 
from  him.  That  he  was  afflicted  from  his  youth 
up,  and  ready  to  die  with  trouble :  he  saith,  more- 
over, that  the  fierce  wrath  of  God  went  over  him, 
that  his  terrors  had  cut  him  off;  yea,  that  by 
reason  of  them  he  was  distracted ;  and  yet,  even 
before  he  maketli  any  of  tliesc  complaints,  he  takes 
fast  hold  of  God  as  his,  saying,  '  0  Lord  God  of 
ray  salvation.'  Ps.  ixxxviii. 

Fourth.  The  church  in  the  Lamentations  com- 
plains that  the  Lord  had  afflicted  her  for  her  trans- 
gressions, and  that  in  the  day  of  his  fierce  anger; 
also  that  he  had  trodden  under  foot  her  mighty  men, 
and  that  he  had  called  the  heathen  against  her ; 
she  says,  that  he  had  covered  her  witli  a  cloud  in 
his  anger,  that  he  was  au  enemy,  and  that  he  had 


456 


A  TREATISE   ON   THE   FEAR  OF   GOD, 


liuni?  a  cliaiii  upon  lier;  she  atltls,  rnoreover,  that 
he  hlid  shut  out  her  prayer,  broken  her  teeth  with 
o-ravcl  stones,  and  covered  her  with  ashes,  and  in 
ninchision,  tliat  he  had  utterly  rejected  her.  But 
what  doth  she  do  under  all  this  trial  ?  doth  she  .srive 
up  her  faith  and  hope,  and  return  to  that  fear  that 
hcfrot  the  first  bondage?  No;  'The  Lord  is  my 
portion,  saitli  my  soul,  therefore  will  I  hope  in  him;' 
vea,  she  adds,  '  0  Lord,  thou  hast  pleaded  the 
causes  of  my  soul,  thou  hast  redeemed  my  life.' 

i.jL.  i.  r> ;    ii.  1,  2,  5  ;    iii.  7,  8,  16  ;    v.  22  ;    iii.  24,  31,  58. 

These  things  show,  that  God's  people,  even  after 
they  have  received  tlie  spirit  of  adoption,  have  fell 
foully  into  sin,  and  have  been  bitterly  chastised  for 
it;  and  also,  that  when  the  rod  was  most  smart  upon 
them,  they  made  great  conscience  of  giving  way  to 
tlieir  first  fears  wherewith  they  were  made  afraid  by 
tlio  Spirit  as  it  wrought  as  a  spirit  of  bondage ; 
lor  indeed  there  is  no  such  thing  as  the  coming  of 
the  spirit  of  bondage  to  put  us  in  fear  the  second 
time,  as  such,  that  is,  after  he  is  come  as  the  spirit 
of  adoption  to  the  soul. 

I  conclude  then,  that  that  fear  that  is  wrought 
by  the  spirit  of  bondage  is  good  and  godly,  because 
tlie  ground  for  it  is  sound;  and  I  also  conclude,  that 
he  comes  to  the  soul  as  a  spirit  of  bondage  but  once, 
and  that  once  is  before  be  comes  as  a  spirit  of  adop- 
tion: and  if  therefore  the  same  fear  doth  again  take 
hold  of  thy  heart,  that  is,  if  after  thou  hast  received 
the  spirit  of  adoption  thou  fearest  again  the  dam- 
nation of  thy  soul,  that  thou  art  out  of  Christ  and 
under  the  law,  that  fear  is  bad  and  of  the  devil, 
and  ought  by  no  means  to  be  admitted  by  thee. 

[How  the  devil  workelh  these  fears.  \ 

\.  Quest.  But  since  it  is  as  you  say,  how  doth 
the  devil,  after  the  spirit  of  adoption  is  come,  work 
the  child  of  God  into  those  fears  of  being  out  of 
Christ,  not  forgiven,  and  so  an  heir  of  damnation 
again  ? 

Answ.  1.  By  giving  the  lie,  and  by  prevailing 
with  us  to  give  it  too,  to  the  work  of  grace  wrought 
in  our  hearts,  and  to  the  testimony  of  the  Holy  Spirit 
of  adoption.  Or,  2.  By  abusing  of  our  ignorance 
of  the  everlasting  love  of  God  to  his  in  Christ,  and 
the  duration  of  the  covenant  of  grace.  Or,  3.  By 
abusing  some  scripture  that  seems  to  look  that  way, 
but  doth  not.  Or,  4.  By  abusing  our  senses  and 
reason.  Or,  5.  By  strengthening  of  our  unbelief. 
Or,  G.  By  overshadowing  of  our  judgment  with 
horrid  darkness.  Or,  7.  By  giving  of  us  counterfeit 
representations  of  God.  Or,  8.  By  stirring  up,  and 
sotting  in  a  rage,  our  inward  corruptions.  Or,  9. 
By  pouring  into  our  hearts  abundance  of  horrid 
bias])hcmies.  Or,  10.  By  putting  of  wrong  con- 
htructions  on  the  rod,  and  chastising  hand  of  God, 
Or,  IL  By  charging  upon  us,  tliat  our  ill  behaviours 
under  the  rod,  and  chastising  luuid  of  God,  is  a 
sign  that  we  indeed  have  no  grace,  but  are  down- 


right damned  graceless  reprobates.  By  these  thinars 
and  other  like  these,  Satan,  I  say,  Satan  bringeth 
the  child  of  God,  not  only  to  the  borders,  but  even 
into  the  bowels  of  the  fears  of  damnation,  after  it 
hath  received  a  blessed  testimony  of  eternal  life,  and 
that  by  the  Holy  Spirit  of  adoption. 

[  TJie  people  of  God  sltould  fear  his  rod.  ] 

Quest.  But  would  you  not  have  the  people  of 
God  stand  in  fear  of  his  rod,  and  be  afrqid  of  his 
judgments? 

Answ.  Yes,  and  the  more  they  are  rightly  afraid 
of  them,  the  less  and  the  seldomer  will  they  come 
under  them  ;  for  it  is  want  of  fear  that  brings  us 
into  sin,  and  it  is  sin  that  brings  us  into  these  afflic- 
tions. But  I  would  not  have  them  fear  with  the 
fear  of  slaves;  for  that  will  add  no  strength  against 
sin;  but  I  would  have  them  fear  with  the  reveren- 
tial fear  of  sons,  and  that  is  the  way  to  depart  from 
evil. 

Quest.  How  is  that . 

Ansv).  Why,  having  before  received  the  spirit  of 
adoption;  still  to  believe  that  he  is  our  father,  and 
so  to  fear  with  the  fear  of  children,  not  as  slaves 
fear  a  tyrant,  I  would  therefore  have  them  to  look 
upon  his  rod,  rebukes,  chidings,  and  chastisements, 
and  also  upon  the  wrath  wherewith  he  doth  inflict, 
to  be  but  the  dispensations  of  their  Father,  This 
believed,  maintains,  or  at  least  helps  to  maintain, 
in  the  heart,  a  son-like  bowing  under  the  rod.  It 
also  maintains  in  the  soul  a  son-like  confession  of 
sin,  and  a  justifying  of  God  under  all  the  rebukes 
that  he  grieveth  us  with.  It  also  engageth  us  to 
come  to  him,  to  claim  and  lay  hold  of  former  mer- 
cies, to  expect  more,  and  to  hope  a  good  end  shall 
be  made  of  all  God's  present  dispensations  towards 

us.*  Jli.  vii.  9.  La.  i.  18.  Ps.  liwii.  10-12.  La.  iii.  31-34.      NoW 

God  would  have  us  thus  fear  his  rod,  because  he  is 
resolved  to  chastise  us  therewith,  if  so  be  we  sin 
against  him,  as  I  have  already  showed;  for  although 
God's  bowels  turn  within  him,  even  while  he  is 
threatening  his  people,  yet  if  we  sin,  he  will  lay  ou 
the  rod  so  hard  as  to  make  us  cry,  '  Woe  unto  us 
that  we  have  sinned,'  La.  v.  ic;  and  therefore,  as  I 
said,  we  should  be  afraid  of  his  judgments,  yet  only 
as  afore  is  provided  as  of  the  rod,  wrath,  and  judg- 
ment of  a  Father. 

\Fire  considerations  to  move  to  child-like  fear.] 
Quest.  But  have  you   yet  any  other  consider- 
ations  to   move  us   to   fear   God  with   cliild-like 
fear  ? 


*  Effectual  grace  iu  the  soul  is  accompanied  by  doubts  and 
fears,  owing  to  the  reiuiiins  of  indvvelling  corruption ;  hence 
arises  a  continual  warfare.  Believer,  how  needftJ  is  it  ever 
to  retain  your  contidence  and  assurance  of  your  Lord's  love  to 
you  !  Rely  ou  his  faithfulness,  persevere  steadfastly  in  th'; 
way  of  duty,  hioking  to  Jesus,  and  living  upon  his  fulness.— 
Mason.  How  does  all  this  reasoning  remind  us  of  Banyan's 
own  experience,  recorded  in  his  Grace  Abonndhij ;  he  was 
not  ignorant  of  Satan's  devices. — Eu. 


A  THEATISE   ON   THE    FEAR  OF   GOD. 


457 


Answ.  I  will  in  this  place  give  you  five.  1 . 
Consider  that  God  thinks  meet  to  have  it  so,  and 
he  is  wiser  in  heart  than  thou;  he  knows  hest  how 
to  secure  his  people  from  sin,  and  to  that  end  hath 
given  them  law  and  commandments  to  read,  that 
they  may  learn  to  fear  him  as  a  Father.  Job  xxxvii.  24. 
Ec.  iii.  14.  De.  xvii.  18, 19.  2.  Consider  he  is  mighty  in 
power;  if  he  touch  but  with  a  fatherly  touch,  man 
nor  angel  cannot  bear  it;  yea,  Christ  makes  use  of 
that  ai-gument,  he  '  hath  power  to  cast  into  hell ; 
Fear  him.'  Lu.  xU.  4,  5.  3.  Consider  that  he  is  every- 
where ;  thou  canst  not  be  out  of  his  sight  or  pre- 
sence; nor  out  of  the  reach  of  his  hand.  '  Fear  ye 
not  me?  saith  the  Lord.*  '  Can  any  hide  himself 
in  secret  places  that  I  shall  not  see  him?  saith 
the  Lord.  Do  not  I  fill  heaven  and  earth?  saith 
the  Lord.'  Je.  v.  22;  xxiu.  24.  4.  Consider  that  he  is 
holy,  and  cannot  look  with  liking  upon  the  sins  of 
his  own  people.  Therefore,  says  Peter,  be  '  as 
obedient  children,  not  fashioning  yourselves  accord- 
ing to  the  former  lusts  in  your  ignorance,  but  as  he 
which  hath  called  you  is  holy,  so  be  ye  holy  in  all 
manner  of  conversation,  because  it  is  written,  Be 
ye  holy,  for  I  am  holy.  And  if  ye  call  on  the 
Father,  who  without  respect  of  persons  judgeth 
according  to  every  man's  work,  pass  the  time  of 
your  sojourning  hei'e  in  fear.'  5.  Consider  that 
he  is  good,  and  has  been  good  to  thee,  good  in 
that  he  hath  singled  thee  out  from  others,  and  saved 
thee  from  their  death  and  hell,  though  thou  per- 
haps wast  worse  in  thy  life  than  those  that  he  left 
when  he  laid  hold  on  thee.  0  tliis  should  engf  ge 
thy  heart  to  fear  the  Lord  all  the  days  of  thy  life. 
They  'shall  fear  the  Lord,  and  his  goodness  in  the 
latter  days.'  iio.  m.  5.  And  now  for  the  present,  I 
have  done  with  that  fear,  I  mean  as  to  its  first 
workings,  to  wit,  to  put  me  in  fear  of  damnation, 
and  shall  come,  in  the  next  place,  to  treat 

OF  THE  GRACE  OF  FEAR  MORE  IMMEDIATELY  INTENDED 
I.\  THE  TEXT. 

I  shall  now  speak  to  this  fear,  which  I  call  a 
lasting  godly  fear;  first,  by  way  of  explication;  by 
which  I  shall  show,  First.  How  by  the  Scripture 
it  is  described.  Second.  I  shall  show  you  what 
this  fear  flows  from.  And  then.  Third,  I  shall 
also  show  you  what  doth  flow  from  it. 

[How  this  Fear  is  described  by  tlie  Scripture.] 

First.  For  the  first  of  these,  to  wit,  how  by  the 
Scripture  this  fear  is  described ;  and  that,  First. 
More  generall}'.     Second.  More  particularly. 

First.  More  generally. 

1.  It  is  called  a  grace,  tliat  is,  a  sweet  and  blessed 
work  of  the  Spirit  of  grace,  as  he  is  given  to  the 
elect  by  God.  Hence  the  apostle  says,  'let  us  have 
grace,  whereby  we  may  serve  God  acceptably,  with 

VOL.   I. 


reverence  and  godly  fear.'  He. xii.  28.  For  as  that 
fear  that  brings  bondage  is  wrought  in  the  soul  by 
the  Spirit  as  a  spirit  of  bondage,  so  this  fear,  which 
is  a  fear  that  we  have  while  we  are  in  the  liberty 
of  sons,  is  wrought  by  him  as  he  manifesteth  to  us 
our  liberty;  'where  the  Spirit  of  the  Lord  is,  there 
is  liberty,'  that  is,  where  he  is  as  a  spirit  of  adop- 
tion, setting  the  soul  free  from  that  bondage  under 
which  it  was  held  by  the  same  Spirit  while  he 
wrought  as  a  spirit  of  bondage.  Hence  as  he  is 
called  a  spirit  working  bondage  to  fear,  so  he,  as 
the  Spirit  of  the  Son  and  of  adoption,  is  called  'the 
Spirit  of  the  fear  of  the  Lord.'  is.  xi.  2.  Because  it 
is  that  Spirit  of  grace  that  is  the  author,  animater, 
and  maintainor  of  our  filial  fear,  or  of  that  fear  that 
is  son-like,  and  that  subjecteth  the  elect  unto  God, 
his  word,  and  ways;  unto  him,  his  word,  and  ways, 
as  a  Father. 

2.  This  fear  is  called  also  the  fear  of  God,  not  as 
that  which  is  ungodly  is,  nor  yet  as  that  may  be 
which  is  wrought  by  the  Spirit  as  a  spirit  of  bond- 
age, but  by  way  of  eminency ;  to  wit,  as  a  dispen- 
sation of  the  grace  of  the  gospel,  and  as  a  fruit  of 
eternal  love.  '  I  will  put  my  fear  in  their  hearts, 
that  they  shall  not  depart  from  me.'  Je.  xxxU.  38-41. 

3.  This  fear  of  God  is  called  God's  treasure,  fur 
it  is  one  of  his  choice  jewels,  it  is  one  of  the  rarities 
of  heaven,  '  The  fear  of  the  Lord  is  his  treasure.' 
Is.  xxxiii.  u.  And  it  may  well  go  under  such  a  title; 
for  as  treasure,  so  the  fear  of  the  Lord  is  not  found 
in  every  corner.  It  is  said  all  men  have  not  faith, 
because  that  also  is  more  precious  than  gold ;  the 
same  is  said  about  this  fear — '  There  is  no  fear  of 
God  before  their  eyes;'  that  is,  the  greatest  part  of 
men  are  utterly  destitute  of  this  goodly  jewel,  this 
treasure,  the  fear  of  the  Lord.  Poor  vagrants, 
when  they  come  straggling  to  a  lord's  house,  may 
perhaps  obtain  some  scraps  and  fragments,  tliey 
may  also  obtain  old  shoes,  and  some  sorry  cast-ott' 
rags,  but  they  get  not  any  of  his  jewels,  they  may 
not  touch  his  choicest  treasure;  that  is  kept  for  the 
children,  and  those  that  shall  be  his  heirs.  \Vu 
may  say  the  same  also  of  this  blessed  grace  of  fear, 
which  is  called  here  God's  treasure.  It  is  only 
bestowed  upon  the  elect,  the  heirs  and  children  of 
the  promise ;  all  others  are  destitute  of  it,  and  so 
continue  to  death  and  judgment. 

4.  This  grace  of  fear  is  that  which  maketh  men 
excel  and  go  beyond  all  men,  in  the  account  of  God; 
it  is  that  which  beautifies  a  man,  and  prefers  him 
above  all  other;  '  Hast  thou,'  says  God  to  Satan, 
'considered  my  servant  Job,  that  there  is  none  like 
him  in  the  earth,  a  perfect  and  an  upright  man, 
one  that  feareth  God,  and  escheweth  evil  ? '  Job  i. 
8 ;  ii.  u.  ]\liud  it,  '  There  is  none  Uke  him,  none  Hke 
him  in  the  earth.'  I  suppose  he  means  cither 
[that  Job  was  the  only  most  perfect  and  upright 
man]  in  those  parts,  or  else  he  was  the  man  tliat, 

3  M 


458 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


nhoundod  in  the  fear  of  tlie  Lord  ;  none  like  him 
to  fear  the  Lord,  he  only  excelled  others  with  re- 
spect to  his  reverencing  of  Ciod,  bowing  before  him, 
and  sincerely  complying  with  his  will;  and  there- 
fore is  counted  the  excellent  man.  It  is  not  the 
knowledge  of  the  will  of  God,  hut  our  sincei-e  com- 
plying therewith,  that  proveth  we  fear  the  Lord; 
and  it  is  our  so  doing  that  putteth  upon  us  the 
note  of  excelling;  hereby  appears  our  perfection, 
herein  is  manifest  our  uprightness.  A  perfect  and 
an  upright  man  is  one  that  feareth  God,  and  that 
because  he  eschewcth  evil.  Therefore  this  grace 
of  fear  is  that  without  which  no  part  or  piece  of 
service  which  we  do  to  God,  can  be  accepted  of  him. 
It  is,  as  I  may  call  it,  the  salt  of  the  covenant, 
which  seasoneth  the  heart,  and  therefore  must  not 
be  lacking  there ;  it  is  also  that  which  salteth,  or 
seasoneth  all  our  doings,  and  therefore  must  not  be 
lacking  in  any  of  them.   Le.  ii.  13. 

5.  I  take  this  grace  of  fear  to  be  that  which 
softeneth  and  mollitieth  the  heart,  and  that  makes 
it  stand  in  awe  both  of  the  mercies  and  judgments 
uf  God.  This  is  that  that  retaiueth  in  the  heart 
that  due  dread,  and  reverence  of  the  heavenly 
majesty,  that  is  meet  should  be  both  in,  and  kept 
in  the  heart  of  poor  sinners.  Wherefore  when 
David  described  this  fear,  in  the  exercise  of  it,  he 
calls  it  an  awe  of  God.  '  Stand  in  awe,'  saith  he, 
•and  sin  not;'  and  again,  'my  heart  standetli  in 
awe  of  thy  word ;'  and  again,  '  Let  all  the  earth 
fear  the  Lord;'  what  is  that?  or  how  is  that?  why? 
*  Let  all  the  inhabitants  of  the  world  stand  in  awe 
of  him.'  P3.  iv.  4;  cxix.  161 ;  xxxiii.  8.  This  is  that 
therefore  that  is,  as  I  said  before,  so  excellent  a 
thing  in  the  eyes  of  God,  to  wit,  a  grace  of  the 
Spirit,  the  fear  of  God,  his  treasure,  the  salt  of 
the  covenant,  that  which  makes  men  excel  all 
others;  for  it  is  that  -which  maketh  the  sinner 
to  stand  in  awe  of  God,  which  posture  is  the  most 
comely  thing  in  us,  throughout  all  ages.  But, 
Second.  And  vwre  padicalarly. 
1.  This  grace  is  called  '  the  beginning  of  know- 
ledge,' because  by  the  first  gracious  discovery  of 
God  to  the  soul,  this  grace  is  begot :  and  again, 
because  the  first  time  that  the  soul  doth  apprehend 
God  in  Christ  to  be  good  unto  it,  this  grace  is 
animated,  by  which  the  soul  is  put  into  an  holy 
awe  of  God,  which  causeth  it  with  reverence  ancl 
due  attention  to  hearken  to  him,  and  tremble  be- 
fore him.  Pr.  i.  7.  It  is  also  by  virtue  of  this  fear 
that  the  soul  doth  inquire  yet  more  after  the 
blessed  knowledge  of  God.  This  is  the  more  evi- 
dent, because,  where  this  fear  of  God  is  wanting, 
or  where  the  discovery  of  God  is  not  attended  wiUi 
it,  the  heart  still  abides  rebellious,  obstinate,  and 
unwilling  to  know  more,  that  it  might  comply 
tiierewith  ;  nay,  for  want  of  it,  such  sinners  say 
rather,  As  fur  God,  let  him  'depart  from  u<,'  and 


for  the  Almighty,  '  we  desire  not  the  knowledge 
of  his  ways.' 

2.  This  fear  is  called  '  the  beginning  of  wisdom,* 
because  then,  and  not  till  then,  a  man  begins  to 
be  truly  spiritually  wise ;  what  wisdom  is  there 
where  the  fear  of  God  is  not  ?  Job  xxviii.  28.  Ps.  cxL  lo. 
Therefore  the  fools  are  described  thus,  '  For  that 
they  hated  knowledge  and  did  not  choose  the  fear 
of  the  Lord.'  Pr.  i.  29.  The  Word  of  God  is  the 
fountain  of  knowledge,  into  which  a  man  will  not 
with  godly  reverence  look,  until  he  is  endued  with 
the  fear  of  the  Lord.  Therefore  it  is  rightly  called 
'  the  beginning  of  knowledge ;  hid  fools  despise  wis- 
dom and  instruction.'  Pr.  i.  7.  It  is  therefore  this 
fear  of  the  Lord  that  makes  a  man  wise  for  his 
soul,  for  life,  and  for  another  woi'ld.  It  is  this 
that  teacheth  him  how  he  should  do  to  escape  those 
spiritual  and  eternal  ruins  that  the  fool  is  overtaken 
with,  and  swallowed  up  of  for  ever.  A  man  void 
of  this  fear  of  God,  wherever  he  is  wise,  or  in 
whatever  he  excels,  yet  about  the  matters  of  his 
soul,  there  is  none  more  foolish  than  himself;  for 
through  the  want  of  the  fear  of  the  Lord,  he  leaves 
the  best  things  at  sixes  and  sevens,  and  only  pur- 
sueth  with  all  his  heart  those  that  will  leave  him 
in  the  snare  when  he  dies. 

3.  This  fear  of  the  Lord  is  to  hate  evil.  To 
hate  bin  and  vanity.  Sin  and  vault}',  they  are  the 
sweet  morsels  of  the  fool,  and  such  which  the  car- 
nal appetite  of  the  flesh  runs  after;  and  it  is  only 
the  virtue  that  is  in  the  fear  of  the  Lord  that 
maketh  the  sinner  have  an  antipathy  against  it. 
Job  XX.  12.  'By  the  fear  of  the  Lord  men  depart 
from  evil.'  Pr.  xvi.  6.  That  is,  men  shun,  separate 
themselves  from,  and  eschew  it  in  its  appearances. 
Wherefore  it  is  plain  that  those  that  love  evil,  are 
not  possessed  with  the  fear  of  God. 

There  is  a  generation  that  will  pursue  evil,  that 
will  take  it  in,  nourish  it,  lay  it  up  in  their  hearts, 
hide  it,  and  plead  for  it,  and  rejoice  to  do  it. 
These  cannot  have  in  them  the  fear  of  the  Lord, 
for  that  is  to  hate  it,  and  to  make  men  depart 
from  it :  where  the  fear  of  God  and  sin  is,  it  will 
be  with  the  soul,  as  it  was  with  Israel  when  Omri 
and  Tibni  strove  to  reign  among  them  both  at  once, 
one  of  them  must  be  put  to  death,  they  cannot  live 
together;*  sin  must  down,  for  the  fear  of  the  Lord 
begetteth  in  the  soul  a  hatred  against  it,  an  abhor- 
rence of  it,  therefore  sin  must  die,  that  is,  as  to 
the  afteetions  and  lusts  of  it ;  for  as  Solomon  says 
in  another  case,  '  where  no  wood  is,  the  fire  goeth 
out.'  So  we  may  say,  where  there  is  a  hatred  of 
sin,  and  where  men  depart  from  it,  there  it  losetli 
much  of  its  power,  waxeth  feeble,  and  decayeth. 
Therefore  Solomon  saith  again,  '  fear  the  Lord, 
and  depart  from  evil.'   Pr.  iu.  7.      As  who  should 

*  bee  1  Ki.  xvL 


A  TREATISE   ON   THE   FEAR   OF   GOD. 


459 


say,  Fear  the  Lord,  and  it  will  follow  that  you 
shall  depart  from  evil :  departing  from  evil  is  a 
natural  consequence,  a  proper  effect  of  ihe  fear  of 
the  Lord  where  it  is.  By  the  fear  of  the  Lord 
men  depart  from  evil,  that  is,  in  tlieir  judgment, 
will,  mind,  and  aftections.  Not  that  by  the  fear  of 
the  Lord  sin  is  annihilated,  or  has  lost  its  being 
in  the  soul ;  there  still  will  those  Canaanites  be, 
but  they  are  hated,  loathed,  abominated,  fought 
against,  prayed  against,  watched  against,  striven 
against,  and  mortified  by  the  soul.  Ro.  vii. 

4.  This  fear  is  called  a  fountain  of  life — '  The 
fear  of  the  Lord  its  a  fountain  of  life,  to  depart  from 
the  snares  of  death.'  Pr.  xiv.  27.  It  is  a  fountain, 
or  spring,  which  so  continually  supplieth  the  soul 
with  variety  of  considerations  of  sin,  of  God,  of 
death,  and  life  eternal,  as  to  keep  the  soul  in  con- 
tinual exercise  of  virtue  and  in  holy  contemplation. 
It  is  a  fountain  of  life ;  every  operation  thereof, 
every  act  and  exercise  thereof,  hath  a  true  and 
natural  tendency  to  spiritual  and  eternal  felicity. 
Wherefore  the  wise  man  saith  in  another  place, 
'  The  fear  of  the  Lord  tendeth  to  life>  and  he  that 
hath  it  shall  abide  satisfied  ;  he  shall  not  be  visited 
with  evil.'  Pr.  sLx.  23.  It  tendeth  to  life;  even  as 
of  nature,  everything  hath  a  tendency  to  that 
which  is  most  natural  to  itself;  the  fire  to  burn, 
the  water  to  Avet,  the  stone  to  fall,  the  sun  to 
shine,  sin  to  defile,  &c.  Thus  I  say,  the  fear  of 
the  Lord  tendeth  to  life ;  the  nature  of  it  is  to  put 
the  soul  upon  fearing  of  God,  of  closing  with 
Christ,  and  of  walking  humbly  before  him.  '  It 
is  a  fountain  of  life,  to  depart  from  the  snares  of 
death.'  Wliat  are  the  snares  of  death,  but  sin, 
the  wiles  of  the  devil,  &c.  From  which  the  fear 
of  God  hath  a  natural  tendency  to  deliver  thee, 
and  to  keep  thee  in  the  way  that  tendeth  to  life. 

5.  This  fear  of  the  Lord,  it  is  called  '  the  in- 
struction of  wisdom.'  Pr.  xv.  33.  You  heard  before 
that  it  is  the  beginning  of  wisdom,  but  here  you 
find  it  called  the  instruction  of  wisdom  ;  for  indeed 
it  is  not  only  that  which  makes  a  man  begin  to 
be  wise,  but  to  improve,  and  make  advantage  of 
all  those  helps  and  means  to  life,  which  God  hath 
afi'orded  to  that  end ;  that  is,  both  to  his  own, 
and  his  neighbour's  salvation  also.  It  is  the  in- 
struction of  wisdom;  it  will  make  a  man  capable 
to  use  all  his  natural  parts,  all  his  natural  wisdom 
to  God's  glory,  and  his  own  good.  There  lieth, 
even  in  many  natural  things,  that,  into  which  if 
we  were  instructed,  would  yield  us  a  great  deal  of 
help  to  the  understanding  of  spiritual  matters ; 
'  For  in  wisdom  has  God  made  all  the  world ;'  nor 
is  there  anything  that  God  has  made,  whether  in 
heaven  above,  or  on  earth  beneath,  but  there  is 
couched  some  spiritual  mystery  in  it.  The  which 
men  matter  no  more  than  they  do  tlie  ground  they 
tread  on,  or  than  the  stones  that  are  under  their 


feet,  and  all  because  they  have  not  this  fear  of  the 
Lord ;  for  had  they  that,  that  would  teach  them 
to  think,  even  from  that  knowledge  of  God,  that 
hath  by  the  fear  of  him  put  into  tlieir  hearts,  that 
lie  being  so  great  and  so  good,  there  must  needs 
be  abundance  of  wisdom  in  the  things  he  hath 
made :  that  fear  would  also  endeavour  to  find  out 
what  that  wisdom  is  ;  yea,  and  give  to  the  soul  the 
instruction  of  it.  In  that  it  is  called  the  instruc- 
tion of  wisdom,  it  intimates  to  us  that  its  tendency 
is  to  keep  all  even,  and  iu  good  order  in  the  soul. 
When  Job  perceived  that  his  friends  did  not  deal 
witli  him  in  an  even  spirit  and  orderly  manner,  he 
said  that  they  forsook  '  the  fear  of  the  Almighty. ' 
Job  vi.  14.  For  this  fear  keeps  a  man  even  in  his 
words  and  judgment  of  things.  It  may  be  com- 
pared to  the  ballast  of  the  ship,  and  to  the  poise 
of  the  balance  of  the  scales ;  it  keeps  all  even,  and 
also  makes  us  steer  our  course  riglit  with  respect 
to  the  things  that  pertain  to  God  and  man. 

Wliat  this  fear  of  God  flows  from. 

Second.  I  come  now  to  the  second  thing,  to  wit, 
to  show  you  what  this  fear  of  God  flows  from. 

First.  This  fear,  this  grace  of  fear,  this  son-like 
fear  of  God,  it  flows  from  the  distinguishing  love 
of  God  to  his  elect.  '  I  will  be  their  God,'  saith 
he,  '  and  I  will  put  my  fear  iu  their  hearts.'  None 
other  obtain  it  but  those  that  are  enclosed  and 
bound  up  in  that  bundle.  Therefore  they,  in  the 
same  place,  are  said  to  be  those  that  are  wrapt  up 
in  the  eternal  or  everlasting  covenant  of  God,  and 
so  designed  to  be  the  people  that  should  be  blessed 
with  this  fear.  *  I  will  make  an  everlasting  co- 
venant with  them,'  saith  God,  'that  I  will  not 
turn  away  from  them  to  do  them  good,  but  I  will 
put  my  fear  in  their  hearts,  that  they  shall  not 
depart  from  me.'  Je.  xxxii.  38-40.  This  covenant 
declares  unto  men  that  God  hath,  in  his  heart,  dis- 
tinguishing love  for  some  of  the  children  of  meu;  for 
he  saith  he  will  be  their  God,  that  he  will  not  leave 
them,  nor  yet  sufl'er  them  to  depart,  to  wit,  finally, 
from  him.  Into  these  men's  hearts  he  doth  put  his 
fear,  this  blessed  grace,  and  this  rare  and  eft'ectual 
sign  of  his  love,  and  of  their  eternal  salvation. 

Second.  This  fear  flows  from  a  new  heart.  This 
fear  is  not  in  men  by  nature ;  the  fear  of  devils 
they  moy  have,  as  also  an  ungodly  fear  of  God  ; 
but  this  fear  is  not  in  any  but  where  there  dwcll- 
etli  a  new  heart,  another  fruit  and  eflect  of  this 
everlasting  covenant,  and  of  this  distinguishing 
love  of  God.  '  A  new  heart  also  will  I  give  them;' 
a  new  heart,  what  a  one  is  that?  why,  the  same 
prophet  saith  in  another  place,  '  A  heart  to  fear 
me,'  a  circumcised  one,  a  sanctified  one.  Je.  xxxii.  39. 
Eze.  xi.  19 ;  xxxvi.  26.  So  then.  Until  a  man  receive  a 
heart  from  God,  a  heart  from  heaven,  a  new  heart, 
he  has  nut   this  fear  of  God  in  liiui.      Now  wine 


460 


A    TREATISE   ON   THE   FEAR   OF  GOD. 


must  not  Lc  put  into  olil  Lot  lies,  lest  the  one,  to  wit, 
the  bottles,  mar  the  wine,  or  the  wine  the  bottles ; 
but  new  wine  must  have  new  bottles,  and  then  both 
shall  be  preserved.  Mat.  ix.  it.  This  fear  of  God  must 
not  be,  cannot  be  found  in  old  hearts;  old  hearts  are 
not  bottles  out  of  which  this  fear  of  God  proceeds, 
but  it  is  from  an  honest  and  good  heart,  from  a  new 
one,  from  such  an  one  that  is  also  an  effect  of  the 
everlasting  covenant,  and  love  of  God  to  men. 

•  I  will  give  them  one  heart'  to  fear  me;  there 
must  in  all  actions  be  heart,  and  without  heart  no 
action  is  good,  nor  can  there  be  faith,  love,  or  fear, 
from  every  kind  of  heart.  These  must  flow  from 
such  an  one,  whose  nature  is  to  produce,  and  bring- 
forth  such  fruit.  Do  men  gather  grapes  of  thorns, 
or  figs  of  thistles  ?  so  from  a  corrupt  heart  there 
cannot  proceed  such  fruit  as  the  fear  of  God,  as  to 
believe  in  God,  and  love  God,  Lu.  vi.  43-4.5.  The 
heart  naturally  is  deceitful  above  all  things,  and 
desperately  wicked ;  how  then  should  there  flow 
from  such  an  one  the  fear  of  God  ?  It  cannot  be, 
lie,  therefore,  that  hath  not  received  at  the  hands 
of  God  a  new  heart,  cannot  fear  the  Lord. 

77iird.  This  fear  of  God  flows  from  an  impression, 
a  sound  impression,  that  the  Word  of  God  maketh 
on  our  souls ;  for  without  an  impress  of  the  Word, 
there  is  no  fear  of  God.  Hence  it  is  said  that  God 
gave  to  Israel  good  laws,  statutes,  and  judgments, 
that  they  might  learn  them,  and  in  learning  them, 
learn  to  fear  the  Lord  their  God.  Therefore,  saith 
G  od,  in  another  place,  '  Gather  the  people  together, 
men,  and  women,  and  children,  and  thy  stranger 
that  is  within  thy  gates,  that  they  may  hear,  and 
that  they  may  learn  and  fear  the  Lord  your  God.' 
I'e.  vi.  1,  2 ;  xxxL  12.  For  as  a  man  drinketh  good  doc- 
trine into  his  soul,  so  he  feareth  God.  If  he  drinks 
it  in  much,  he  feareth  him  greatly;  if  he  drinketh 
it  in  but  little,  he  feareth  him  but  little;  if  he 
drinketh  it  not  in  at  all,  he  feareth  him  not  at  all. 
This,  therefore,  teacheth  us  how  to  judge  who  fear- 
eth the  Lord ;  they  are  those  that  learn,  and  that 
stand  in  awe  of  the  Word,  Those  that  have  by  the 
holy  Word  of  God  the  very  form  of  itself  engraven 
upon  the  face  of  their  souls,  they  fear  God.*  Ro.  vi.  17. 
]iut,  on  the  contrary,  those  that  do  not  love  good 
doctrine,  that  give  nut  place  to  the  wholesome  truths 
of  the  God  of  lieaven,  revealed  in  his  Testament,  to 
t.iUe  place  in  their  souls,  but  rather  despise  it,  and 
the  true  possessors  of  it,  they  fear  not  God.  For, 
as  I  said  before,  this  fear  of  God,  it  flows  from  a 
sound  impression  that  the  Word  of  God  maketh 
upon  the  soul ;  and  therefore, 


•  Alas!  how  few  attain  to  this  most  blessed  state.  To 
dchght  80  111  the  Word— to  make  it  so  much  our  daily  study, 
and  the  object  of  our  meditations  at  night,  as  to  have  'its 
very  form  engraven  upon  the  face  of  our  souls.'  Happy  is  the 
man  that  is  in  such  a  case,  O  mv  soul,  whv  is  it  liot  thv 
case  P— Ed. 


Fourth.  This  godly  fear  floweth  from  faitli ;  for 
where  the  Word  maketh  a  sound  impression  on  the 
soul,  by  that  impression  is  faith  begotten,  whence 
also  this  fear  doth  flow.  Therefore  right  hearing 
of  the  Word  is  called  '  the  hearing  of  faith,'  Ga.  iii.  2. 
Hence  it  is  said  again,  'By  faith  Noah,  being  warned 
of  God  of  things  not  seen  as  yet,  moved  with  fear, 
prepared  an  ark  to  the  saving  of  his  house,  by  the 
which  he  condemned  the  world,  and  became  heir 
of  the  righteousness  which  is  by  faith.'  lie.  xi.  7.  The 
Word,  the  warning  that  he  had  from  God  of  things 
not  seen  as  yet,  wrought,  through  faith  therein, 
that  fear  of  God  in  his  heart  that  made  him  pre- 
pare against  unseen  dangers,  and  that  he  might  be 
an  inheritor  of  unseen  happiness.  Where,  there- 
fore, there  is  not  faith  in  the  Word  of  God,  there 
can  be  none  of  this  fear ;  and  where  the  Word 
doth  not  make  sound  impression  on  the  soul,  there 
can  be  none  of  this  faith.  So  that  as  vices  hang 
together,  and  have  the  links  of  a  chain,  dependence 
one  upon  another,  even  so  the  graces  of  the  Spirit 
also  are  the  fruits  of  one  another,  and  have  such 
dependence  on  each  other,  that  the  one  cannot  be 
without  the  other.  No  faith,  no  fear  of  God ;  devil's 
faith,  devil's  fear;  saint's  faith,  saint's  fear. 

Fifth.  This  godly  fear  also  floweth  from  sound 
repentance  for  and  from  sin  ;  godly  sorrow  worketh 
repentance,  and  godly  repentance  produceth  this 
fear — 'For  behold,*  says  Paul,  'this  self-same 
thing,  that  ye  sorrowed  after  a  godly  sort,  what 
carefulness  it  wrought  in  you  !  yea,  what  clearing  of 
yourselves !  yea,  what  indignation  !  yea,  what  fear ! ' 
2  Co.  vii.  10, 11.  Repentance  is  the  eflect  of  sorrow, 
and  sorrow  is  the  eflect  of  smart,  and  smart  the 
efl'ect  of  faith.  Now,  therefore,  fear  must  needs  be 
an  efl'ect  of,  and  flow  from  repentance.  Sinner,  do 
not  deceive  thyself;  if  thou  art  a  stranger  to  sound 
repentance,  which  standeth  in  sorrow  and  shame 
before  God  for  sin,  as  also  in  turning  from  it,  thou 
hast  no  fear  of  God;  I  mean  none  of  this  godly 
fear ;  for  that  is  the  fruit  of,  and  floweth  from, 
sound  repentance. 

Sixth.  This  godly  fear  also  Hows  from  a  sense  of 
the  love  and  kindness  of  God  to  the  soul.  Where 
there  is  no  sense  of  hope  of  the  kindness  and  mercy 
of  God  by  Jesus  Christ,  there  can  be  none  of  this 
fear,  but  rather  wrath  and  despair,  which  produceth 
that  fear  that  is  either  devilish,  or  else  that  which 
is  oidy  wrought  in  us  by  the  Spirit,  as  a  spirit  of 
bondage ;  but  these  we  do  not  discourse  of  now ; 
wherefore  the  godly  fear  that  now  I  treat  of,  it 
floweth  from  some  sense  or  hope  of  mercy  from 
God  by  Jesus  Christ — '  If  thou.  Lord,'  says  David, 
'  shouldest  mark  iniquities,  0  Lord,  who  shall 
stand  ?  But  tJiere  is  forgiveness  with  thee  that 
thou  mayest  be  feared.'  Ps.  cxxx.  3, 4.  'There  is 
j  mercy  with  thee;'  this  the  soul  hath  sense  of,  and 
1  hope  in,  and  therefore  feareth  God.      Indeed    no« 


i 


A   TREATISE   ON   THE   FEAR  OF   GOD. 


461 


thing  can  lay  a  stronger  oLlIgation  upon  the  heart 
to  fear  God,  than  sense  of,  or  hope  in  mercy.  Je. 
xxxiii.  8.  9.  This  begetteth  true  tenderness  of  lieart, 
true  godly  softness  of  spirit;  this  truly  endeareth 
the  affections  to  God ;  and  in  this  true  tenderness, 
softness,  and  endearedness  of  affection  to  God,  lieth 
the  very  essence  of  this  fear  of  the  Lord,  as  is 
manifest  by  the  fruit  of  this  fear  when  we  shall 
come  to  speak  of  it. 

Seventh.  This  fear  of  God  flows  from  a  due  con- 
sideration of  the  judgments  of  God  that  are  to  be 
executed  in  the  world ;  yea,  upon  professors  too. 
Yea  further,  God's  people  themselves,  I  mean  as  to 
themselves,  have  such  a  consideration  of  his  judg- 
ments towards  them,  as  to  produce  this  godly  fear. 
When  God's  judgments  are  in  the  earth,  they  effect 
the  fear  of  his  name,  in  the  hearts  df  his  own  people 
— '  My  flesh  trembleth  fur  fear  of  tliee,  and  I  am,' 
said  David,  'afraid  of  thy  judgments.'  Ps  cxix.  120. 
When  God  smote  Uzzah,  David  was  afraid  of  God 
that  day.  1  Ch.  xiii.  12.  Indeed,  many  regard  not  the 
works  of  the  Lord,  nor  take  notice  of  the  operation 
of  his  hands,  and  such  cannot  fear  the  Lord.  But 
others  observe  and  regard,  and  wisely  consider  of 
his  doings,  and  of  the  judgments  that  he  executeth, 
and  that  makes  them  fear  the  Lord.  This  God  him- 
self suggesteth  as  a  means  to  make  us  fear  him. 
Hence  he  commands  the  false  prophet  to  be  stoned, 
'  that  all  Israel  might  hear  and  fear.'  Hence  also 
he  commanded  that  the  rebellious  son  should  be 
stoned,  '  that  all  Israel  might  hear  and  fear. '  False 
witness  was  also  to  have  the  same  judgment  of  God 
executed  upon  him,  '  that  all  Israel  might  hear  and 
fear. '  The  man  also  that  did  ought  presumptuously 
was  to  die,  '  that  aU  Israel  might  hear  and  fear.' 
i)e.  xiii.  11;  xxi.  21;  xvii.  13;  xix.  20.  There  Is  a  natural 
tendency  in  judgments,  as  judgments,  to  beget  a 
fear  of  God  in  the  heart  of  man,  as  man  ;  but  when 
the  observation  of  the  judgment  of  God  is  made  by 
him  that  hath  a  principle  of  true  grace  in  his  soul, 
that  observation  being  made,  I  say,  by  a  gracious 
lieart,  produceth  a  fear  of  God  in  the  soul  of  its  own 
nature,  to  wit,  a  gracious  or  godly  fear  of  God. 

EigMh.  This  godly  fear  also  flows  from  a  godly 
remembrance  of  our  former  distresses,  when  we 
were  distressed  with  our  first  fears ;  for  though  our 
tirst  fears  were  begotten  in  us  by  the  Spirit's  work- 
ing as  a  spirit  of  bondage,  and  so  are  not  always  to 
be  entertained  as  such,  yet  even  that  fear  leaveth 
in  us,  and  upon  our  spirits,  that  sense  and  relish  of 
our  tirst  awakenings  and  dread,  as  also  occasioneth 
and  produceth  this  godly  fear.  '  Take  heed,'  says 
God,  '  and  keep  thy  soul  diligently,  lest  thou  forget 
the  things  which  thine  eyes  have  seen,  and  lest  they 
depart  from  thy  heart  all  the  days  of  thy  life,  but 
teach  them  thy  sons,  and  thy  sons'  sons.'  But 
what  were  the  things  that  their  eyes  had  seen,  that 
would  60  damnify  them  should  they  be  forgotten  ? 


The  answer  is,  the  things  which  they  saw  at  Iloreb; 
to  wit,  the  fire,  the  smoke,  the  darkness,  the  earth- 
quake, their  first  awakenings  by  the  law,  by  which 
they  were  brought  into  a  bondage  fear;  yea,  the}' 
were  to  remember  this  especially — '  Specially,'  saith 
he,  '  the  day  that  thou  stoodest  before  the  Lord 
thy  God  in  Horeb,  when  the  Lord  said  unto  me. 
Gather  me  the  people  together,  and  I  will  make 
them  hear  my  words,  that  they  may  learn  to  fear 
me  all  the  days  that  they  shall  live  upon  the  earth.' 
He.  iv.  9-11.  The  remembrance  of  what  we  saw,  felt, 
feared,  and  trembled  under  the  sense  of,  when  our 
first  fears  were  upon  us,  is  that  which  will  produce 
in  our  hearts  this  godly  filial  fear. 

Ninth.  This  godly  fear  flows  from  our  receiving 
of  an  answer  of  praj'er,  when  we  supplicated  for 
mercy  at  the  hand  of  God.  See  the  proof  for  this — 
'  If  there  be  in  the  land  famine,  if  there  be  pesti- 
lence, blasting,  mildew,  locust,  or  if  there  be  cater- 
pillar ;  if  their  enemy  besiege  them  in  the  land  of 
their  cities,  whatsoever  plague,  whatsoever  sickness 
there  be :  what  prayer  and  supplication  soever  be 
macle  by  any  man,  or  by  all  thy  people  Israel, 
which  shall  know  every  man  the  plague  of  his  own 
heart,  and  spread  forth  his  hands  toward  this  house: 
then  hear  thou  in  heaven  thy  dwelling-place,  and 
forgive,  and  do,  and  give  to  every  man  according  to 
his  ways,  whose  heart  thou  knowest  (for  thou,  even 
thou  only,  knowest  the  hearts  of  all  the  children 
of  men).  That  they  may  fear  thee  all  the  days '  of 
their  life,  '  that  they  live  in  the  land  which  thou 
gavest  unto  our  fathers. '  i  Ki.  viii.  37—40. 

Tenth.  This  grace  of  fear  also  flows  from  a  blessed 
conviction  of  the  all-seeing  eye  of  God;  that  is,  from 
a  belief  that  he  certainly  knoweth  the  heart,  and 
seeth  every  one  of  the  turnings  and  returnings 
thereof;  this  is  intimated  in  the  text  last  men- 
tioned— '  Whose  heart  thou  knowest,  that  they 
may  fear  thee,'  to  wit,  so  many  of  them  as  be,  or 
shall  be  convinced  of  this.  Indeed,  without  this 
conviction,  this  godly  fear  cannot  be  in  us  ;  the  want 
of  this  conviction  made  the  Pharisees  such  hypo- 
crites— '  Ye  are  they,'  said  Christ,  •  which  justify 
yourselves  before  men,  but  God  knoweth  your 
hearts.'  i-u.  xvi.  15.  The  Pharisees,  I  say,  were  not 
aware  of  this ;  therefore  they  so  much  preferred 
themselves  before  those  that  by  far  were  better 
than  themselves,  and  it  is  for  want  of  this  convic- 
tion that  men  go  on  in  such  secret  sins  as  they 
do,  so  much  without  fear  either  of  God  or  his 
judgments.* 

*  The  filial  fear  of  God  is  most  prevalent  when  the  heart 
is  impressed  witli  a  hvely  seuse  of  the  love  of  God  manifested 
in  Christ.  As  a  dutiful  and  obedient  child  fears  to  oifend  an 
atfectionate  parent,  or  as  a  person  of  grateful  heart  would  be 
extremely  careful  not  to  grieve  a  kind  and  bountiful  friend, 
who  is  continually  loading  him  with  favours  and  promoting 
his  true  happiness ;  so,  and  much  more,  will  the  gracious  sod 
be  afraid  of  displeasing  the  Lord,  his  bountiful  and  uuwciu-ied 


462 


A  TIJEATISE   ON   THE   FEAR   OF   GOD. 


Eleventh.  Tiiis  orrace  of  fear  also  flows  from  a 
sense  of  the  impartial  judgnient  of  God  upon  men 
according  to  tiieir  works.  Tiiis  also  is  manifest 
from  the  text  mentioned  above.  And  give  unto 
every  man  according  to  his  works  or  ways,  '  tliat 
they  may  fear  thee,'  «fcc.  This  is  also  manifest  by 
that  of  Peter — '  And  if  ye  call  on  the  Father,  who 
without  respect  of  persons  judgetb  according  to 
every  man's  work,  pass  the  time  of  your  sojourning 
Jiere  in  fear.'  i  I'e.  i.  17.  He  that  hath  gi)dly  convic- 
tion of  this  fear  of  God,  will  fear  before  him ;  by 
which  fear  their  hearts  are  poised,  and  works  di- 
rected with  trembling,  according  to  the  will  of  God. 
Thus  you  see  what  a  weighty  and  great  grace  this 
grace  of  the  holy  fear  of  God  is,  and  how  all  the 
graces  of  the  Holy  Ghost  yield  mutually  their  help 
and  strength  to  the  nourishment  and  life  of  it ;  and 
also  how  it  flows  from  them  all,  and  hath  a  depend- 
ence upon  every  one  of  them  for  its  due  working 
in  the  heart  of  him  that  hath  it.  Atid  thus  much 
to  show  you  from  whence  it  flows.  And  now  I 
siiall  come  to  the  third  thing,  to  wit,  to  show  you 

Wmt  flows  from  this  godly  fear. 

Third.  Having  showed  you  what  godly  fear  flows 
from,  I  come  now,  I  say,  to  show  you  what  pro- 
ceedeth  or  flows  from  this  godly  fear  of  God,  where 
it  is  seated  in  the  heart  of  man.      And, 

First.  There  flows  from  this  godly  fear  a  godly 
reverence  of  God.  '  tie  is  great,'  said  David,  'and 
greatly  to  be  feared  in  tlie  assembly  of  his  saints.' 
God,  as  I  have  already  showed  you,  is  the  proper 
object  of  godly  fear;  it  is  his  person  and  majesty 
that  this  fear  always  causeth  the  eye  of  the  soul 
to  be  upon.  '  Behold,'  saith  David,  '  as  the  eyes 
of  sei-vants  look  unto  the  hand  of  their  masters, 
and  as  the  eyes  of  a  maiden  unto  the  hand  of  her 
mistress ;  so  our  eyes  wait  upon  the  Lord  our  God, 
until  that  he  have  mercy  upon  us.'  Ps.  cxxiii.  2.  No- 
thing aweth  the  soul  that  feareth  God  so  much  as 
doth  the  glorious  majesty  of  God.  His  person  is 
above  all  things  feared  by  them ;  *  I  fear  God, ' 
said  Joseph,  Ge.  iiii.  is.  That  is,  more  than  any 
other;  I  stand  in  awe  of  him,  he  is  my  dread,  he 
18  my  fear,  I  do  all  mine  actions  as  in  his  presence, 
as  ni  iiis  sight ;  I  reverence  his  holy  and  glorious 
majesty,  doing  all  things  as  with  fear  and  trem- 
bhng  before  him.  This  fear  makes  them  have  also 
a  very  great  reverence  of  his  Word  ;  for  that  also, 
I  told  you,  was  the  rule  of  their  fear.  'Princes,' 
said  David,  '  persecuted  me  without  a  cause,  but 
my  heart  standeth  in  awe,'  in  fear,  «  of  thy  word.' 
This  grace  of  fear,  therefore,  from  it  flows  rever- 
ence of  the  words  of  God ;  of  all  laws,  that  man 
ieareth  the  word ;   and  no  law  that  is  not  a"-reeino- 


benefactor,  who  is  crowaing  him  with  lo\nng  kiiidues3  aud 
teudcr  mercies. — Jltuo/t. 


therewith.  Ps.  cxix.  116.  There  flows  from  this  godly 
fear  tenderness  of  God's  glory.  This  fear,  I  say, 
will  cause  a  man  to  afflict  his  soul,  when  he  seeth 
that  by  professors  dishonour  is  brought  to  the  name 
of  God  and  to  his  Word.  Wiio  would  not  fear  thee, 
said  Jeremiah,  0  king  of  nations,  for  to  thee  doth 
it  appertain?  He  speaks  it  as  being  affected  with 
that  dishonour,  that  by  the  body  of  the  Jews  was 
continually  brought  to  his  name,  his  Word,  and 
ways  ;  he  also  speaks  it  of  a  hearty  wish  that  they 
once  would  be  otherwise  minded.  The  same  say- 
ing in  eff"ect  hath  also  John  in  the  Revelations — 
'  Who  shall  not  fear  thee,  0  Lord,'  said  he,  'and 
glorify  thy  name?'  Re.  xv.  4;  clearly  concluding 
that  godly  fear  produceth  a  godly  tenderness  of 
God's  glory  in  the  world,  for  that  appertainetli 
unto  him ;  that  is,  it  is  due  unto  him,  it  is  a  debt 
which  we  owe  unto  him.  *  Give  unto  the  Lord,' 
said  David,  'the  glory  due  unto  his  name.'  Now 
if  tiiere  be  begotten  in  the  heart  of  the  godly,  by 
this  grace  of  fear,  a  godly  tenderness  of  the  glory 
of  God,  then  it  follows  of  consequence,  that  where  ■ 
they  that  have  tliis  fear  of  God  do  see  his  glory 
diminished  by  the  wickedness  of  the  children  of 
men,  there  they  are  grieved  and  deeply  distressed. 
'  Rivers  of  waters, '  said  David,  '  run  down  mine 
eyes,  because  tliey  keep  not  thy  law.'  P3.cxix.136. 
Let  me  give  you  for  this  these  following  in- 
stances— 

How  was  David  provoked  when  Goliath  defied 
the  God  of  Israel.  1  Sa.  xvU.  23-29, 45,  4G.  Also,  when 
others  reproached  God,  he  tells  us  that  that  re- 
proach was  even  as  '  a  sword  in  his  bones.'  Ps.  idii 
10.  How  was  Hezekiah  afflicted  when  Rabshakeh 
railed  upon  his  God.  is.  xxxvU.  David  also,  for  the 
love  that  he  had  to  the  glory  of  God's  word,  ran 
the  hazard  and  I'eproach  'of  all  the  mighty  people.' 
Ps.  cxix.  151 ;  ixxxix.  50.  How  tender  of  the  glory  of 
God  was  Eli,  Daniel,  and  the  three  children  in 
their  day.  Eli  died  with  fear  and  trembling  of 
heart  when  he  heard  that  '  the  ark  of  God  was 
taken.'  i  sa.  iv.  u-is.  Daniel  ran  tlie  danger  of  tiie 
lions'  mouths,  for  the  tender  love  that  he  had  to 
the  word  and  worship  of  God.  Da.  vi  10-I6.  The 
three  children  ran  the  hazard  of  a  burning  fiery 
furnace,  rather  than  they  would  dare  to  dishonour 
the  way  of  their  God.  Da.  iii.  13,  I6,  20.  This  there- 
fore is  one  of  the  fruits  of  this  godly  fear,  to  wit, 
a  reverence  of  his  name  and  tenderness  of  his 
glory. 

Second.  There  flows  from  this  godly  fear,  watch- 
fulness. As  it  is  said  of  Solomon's  servants,  they 
'  watched  about  his  bed,  because  of  fear  in  the 
night,'  so  it  may  be  said  of  them  that  have  this 
godly  fear — it  makes  them  a  watchful  people.  It 
makes  them  watcli  their  hearts,  and  take  heed  to 
keep  them  with  all  diligence,  lest  they  should,  by 
one  or  another  of  its  flights,  lead  them  to  do  that 


> 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


463 


v.'liich  in  itself  is  wicked,  rr.  iv.  23.  ne.  xn.  15.  It 
makes  them  watch,  lest  some  temptation  from  hell 
should  enter  into  their  heart  to  the  destroying 
of  tliem.  1  Pe.  V.  8.  It  makes  them  watch  their 
mouths,  and  keep  them  also,  at  sometimes,  as 
with  a  bit  and  bridle,  that  they  offend  not  with 
their  tongue,  knowing  that  tlie  tongue  is  apt,  being 
an  evil  member,  soon  to  catch  the  fire  of  hell,  to 
the  defiling  of  the  whole  body.  Ja.  iu.  -2-7.  It  makes 
them  watch  over  their  Avays,  look  well  to  their 
goings,  and  to  make  straight  steps  for  their  feet. 
Ps.  xxxix.  1.  He.  xii.  13.  Thus  this  godly  fear  puts  the 
soul  upon  its  watch,  lest  from  the  heart  within,  or 
from  the  devil  without,  or  from  the  world,  or  some 
other  temptation,  sonietliing  should  surprise  and 
overtake  the  child  of  God  to  defile  him,  or  to  cause 
him  to  defile  the  Avays  of  God,  and  so  offend  the 
saints,  open  the  mouths  of  men,  and  cause  the 
enemy  to  speak  reproachfully  of  religion. 

Third.  There  flows  from  this  fear  a  holy  provo- 
cation to  a  reverential  converse  with  saints  in  their 
religious  and  godly  assemblies,  for  their  fuilher 
progress  in  the  faith  and  way  of  holiness.  '  Then 
they  that  feai-ed  the  Lord  spake  often  one  to 
another.'  Spake,  that  is,  of  God,  and  his  holy 
and  glorious  name,  kingdom,  and  works,  for  their 
mutual  edification  ;  '  a  book  of  remembrance  was 
written  before  him  for  tliem  that  feared  the  Lord, 
and  that  thought  upon  his  name.'  Jial.  Ui.  lo.  The 
fear  of  the  Lord  iu  the  heart  provoketh  to  this  in 
all  its  acts,  not  only  of  necessity,  but  of  nature : 
it  is  the  natural  efi'ect  of  this  godly  fear,  to  exercise 
the  chui'ch  in  the  contemplation  of  God,  together 
and  apart.  All  fear,  good  and  bad,  hath  a  natural 
propenseness  in  it  to  incline  the  heart  to  contem- 
plate upon  the  object  of  feai",  and  though  a  man 
should  labdur  to  take  ofi"  his  thoughts  from  the 
object  of  his  fear,  whether  that  object  was  men, 
hell,  devils,  &lc.,  yet  do  what  he  could  the  next 
time  his  fear  had  any  act  in  it,  it  would  return 
again  to  its  object.  And  so  it  is  with  godly  fear ; 
that  will  make  a  man  speak  of,  and  think  upon, 
the  name  of  God  reverentially,  Ps.  Kxxix.  7 ;  yea, 
and  exercise  himself  in  the  holy  thoughts  of  him 
in  such  sort  that  his  soul  shall  be  sanctified,  and 
seasoned  with  such  meditations.  Indeed,  holy 
thoughts  of  God,  such  as  you  see  this  fear  doth 
exercise  the  heart  withal,  prepare  the  heart  to, 
and  for  God.  This  fear  therefore  it  is  that  David 
prayed  for,  for  the  people,  when  he  said,  '  0  Lord 
God  of  Abraham,  Isaac,  and  of  Israel  our  fathers, 
keep  this  for  ever  in  the  imagination  of  the 
thoughts  of  the  heart  of  thy  people,  and  prepare 
their  heart  unto  thee.'  1  ch.  xxix.  is. 

Fourth,  There  flows  from  this  fear  of  God  great 
reverence  of  his  majesty,  in  and  under  the  use  and 
enjoyment  of  God's  holy  ordinances.  His  ordi- 
nances aie  his  courts  and  palaces,  his  walks  and 


places,  where  he  givcth  his  prcFcnce  to  those  that 
wait  upon  him  in  them,  in  the  fear  of  his  name. 
And  this  is  the  meaning  of  that  of  the  apostle: 
'  Then  had  the  churches  rest  throughout  all  Ju- 
dea,  and  Galilee,  and  Samaria,  and  were  edified ; 
and,  walking  in  the  fear  of  the  Lord,  and  in  the 
comfort  of  the  Holy  Ghost,  were  multiplied.'  Ac. 
ix.  31.  'And  walking  ' — that  word  intendeth  their 
use  of  the  ordinances  of  God.  They  walked  in  all 
the  commandments  and  ordinances  of  the  Lord 
blameless.  This,  in  Old  Testament  language,  ia 
called,  treading  God's  courts,  and  walkinjr  in  his 
paths.  Thi-s  saith  the  text,  they  did  here,  in  the 
fear  of  God.  That  is,  in  a  great  reverence  of  that 
God  whose  ordinances  they  were.  '  Ye  shall  keep 
my  Sabbaths,  and  reverence  my  sanctuary ;   I  am 

the  Lord.'    Le.  xix.  30;  xxvi.  2. 

It  is  one  thing  to  be  conversant  in  God's  ordi- 
nances, and  another  to  be  conversant  in  them  with 
a  due  reverence  of  the  majesty  and  name  of  that 
God  whose  ordinances  they  are:  it  is  common  for 
men  to  do  the  first,  but  none  can  do  the  last  with- 
out this  fear.  '  h\  thy  fear,'  said  David,  'will  I 
worship.'  Ps.  V.  7.  It  is  this  fear  of  God,  therefore, 
from  whence  doth  flow  that  great  reverence  that 
his  saints  have  in  them,  of  his  majesty,  in  and 
under  the  use  and  enjoyment  of  God's  holy  ordi- 
nauces ;  and,  consequently,  that  makes  our  service 
in  the  performance  of  them  acceptable  to  God 
thl'ough  Christ.  He.  xii.  For  God  expects  that  w^e 
serve  him  with  fear  and  trembling,  and  it  is  odious 
among  men,  for  a  man  in  the  pi-esence,  or  about 
the  service  of  his  prince,  to  behave  himself  lightly, 
and  without  due  reverence  of  that  majesty  in  whose 
presence  and  about  whose  business  he  is.  And  if 
so,  how  can  their  service  to  God  have  anything  like 
acceptation  from  the  hand  of  God,  tliat  is  done, 
not  in,  but  without  the  fear  of  God?  This  service 
must  needs  be  an  abomination  to  him,  and  these 
servers  must  come  off  with  rebuke. 

Fifth.  There  flows  from  this  godly  fear  of  God, 
self-denial.  That  is,  a  holy  abstaining  from  those 
things  that  are  either  unlawful  or  inexpedient; 
according  to  that  of  Nehcmiah,  '  The  former  gover- 
nors that  had  been  before  me,  were  chargeable  unto 
the  people,  that  had  taken  of  them  bread  and  wine, 
beside  forty  shekels  of  silver,  yea,  even  tiieir  ser- 
vants bare  rule  over  the  people :  but  so  did  not  I, 
because  of  the  fear  of  God.'*  Ne.  v.  15.  Here  now 
was  self-denial ;  he  would  not  do  as  they  did  that 
went  before  him,  neither  himself,  nor  should  his 
servants ;  but  what  was  it  that  put  him  uj)oii  these 
acts  of  self-denial?  The  answer  is,  the  fear  of 
God:  *  but  so  did  not  I,  because  of  the  fear  of 
God.' 


"  It  is  no  new  tliinj;  for  those  who  are  in  public  jilaces, 
to  seek  themselves  more  than  the  public  welfare;  nay,  aud 
to  serve  themselves  by  the  public  loss. — Henry. 


464 


A.  TREATISE   ON   THE   FEAR  OF   GOD. 


N-Qw,  whether  by  the  fear  of  God  in  this  place 
be  meant  his  Word,  or  the  grace  of  fear  in  his 
heart,  may  perhaps  be  a  scruple  to  some,  but  in 
,„y  judgtnerit  the  text  must  have  respect  to  the 
latter,  to  wit,  to  the  grace  of  fear,  for  without  that 
bo  indeed  in  the  Iicart,  the  word  will  not  produce 
that  good  self-denial  in  us,  that  here  you  find  this 
o-ood  man  to  live  in  the  daily  exercise  of.  The 
fear  of  God,  therefore,  that  was  the  cause  of  his 
self-denial,  was  this  grace  of  fear  in  his  heart. 
This  made  him  to  be,  as  was  said  before,  tender 
of  the  ho.iour  of  God,  and  of  the  salvation  of  his 
brother:  ^ea,  so  tender,  that  rather  than  he  would 
give  an  occasion  to  the  weak  to  stumble,  or  be  of- 
fended, he  would  even  deny  himself  of  that  which 
others  never  sticked  to  do.  Paul  also,  through 
the  sanctifying  operations  of  this  fear  of  God  in  his 
heart,  did  deny  himself  even  of  lawful  things,  for 
the  profit  and  commodity  of  his  brother — '  I  will 
cat  no  flesh  while  the  world  standeth,  lest  I  make 
my  brother  to  off'end;'  that  is,  if  his  eating  of  it 
would  make  his  brother  to  ofl'end,   i  Co.  viii.  13. 

Men  that  have  not  this  fear  of  God  in  them,  will 
not,  cannot  deny  themselves — of  love  to  God,  and 
the  good  of  the  weak,  who  are  subject  to  stumble 
at  indiff"erent  things — but  where  this  grace  of  fear 
is,  there  follows  self-denial ;  there  men  are  tender 
of  ofl'ending ;  and  count  that  it  far  better  becomes 
their  profession  to  be  of  a  self-denying,  condescend- 
ing conversation  and  temper,  than  to  stand  sturdily 
to  their  own  liberty  in  things  inexpedient,  whoever 
is  oft'ended  thereat.  This  grace  of  fear,  therefore, 
is  a  very  excellent  thing,  because  it  yieldeth  such 
excellent  fruit  as  this.  For  this  self-denial,  of 
how  little  esteem  soever  it  be  with  some,  yet  the 
want  of  it,  if  the  words  of  Christ  be  true,  as  they 
are,  takes  quite  away  from  even  a  professor  the 
very  name  of  a  disciple.  Mat.  x.  37,  38.  Lu.  xiv.  26,  27,  33. 
They,  says  Nehemiah,  lorded  it  over  the  brethren, 
but  so  did  not  I.  They  took  bread  and  wine,  and 
forty  shekels  of  silver  of  them,  but  so  did  not  1  ; 
yea,  even  their  servants  bare  rule  over  the  people, 
'  but  so  did  not  1,  because  of  the  fear  of  God.' 

Sixlh.  There  flows  from  this  godly  fear  of  God 
•  singleness  of  heart. '  Coi.  iii.  22.  Singleness  of  heart 
both  to  God  and  man ;  singleness  of  heart,  that  is 
it  which  in  another  place  is  called  sincerity  and 
godly  simplicity,  and  it  is  this,  when  a  man  doth 
a  thing  simply  for  the  sake  of  him  or  of  the  law 
that  commands  it,  without  respect  to  this  by-end,* 
or  that  desire  of  praise  or  of  vain-glory  from  others; 
I  say,  when  our  obedience  to  God  is  done  by  us 
simply  or  alone  for  God's  sake,  for  his  Word's 
sake,  without  any  regard  to  this  or  that  by-end  or 
reserve,    'not  with  eye-service,  as   men-pleasers, 


*  How  does  this  remind  us  of  the 
ia  the  '  Pilgrim's  Progress!' — Kd. 


character  of   B)-eiids 


but  in  singleness  of  heart,  fearing  God.*  A  man 
is  more  subject  to  nothing  than  to  swerve  from 
singleness  of  heart  in  his  service  to  God,  and 
obedience  to  his  will.  How  doth  the  Lord  charge 
the  children  of  Israel,  and  all  their  obedience,  and 
that  for  seventy  years  together,  with  the  want  of 
singleness  of  heart  towards  him — '  Wlierv  ye  fasted 
and  mourned  in  the  fifth  and  seventh  month,  even 
those  seventy  years,  did  ye  at  all  fast  unto  nic, 
even  to  me?  And  when  ye  did  eat,  and  when  ye 
did  drink,  did  not  ye  eat  for  yourselves,  and  drink 
/o)'  yourselves  V  Ze.  vii.  5,  u. 

They  wanted  this  singleness  of  heart  in  their 
fasting,  and  in  their  eating,  in  their  mourning,  and 
in  their  drinking;  they  had  double  hearts  in  what 
they  did.  They  did  not  as  the  apostle  bids;  'whether 
ye  eat  or  drink,  or  whatsoever  ye  do,  do  all  to  the 
glory  of  God.*  And  the  reason  of  their  want  of 
this  thing  was,  they  wanted  this  fear  of  God;  for 
that,  as  the  apostle  here  saith,  effecteth  single- 
ness of  heart  to  God,  and  makes  a  man,  as  John 
said  of  Gains,  *  do  faithfully  whatsoever  he  doth.* 
3  Jn.  5.  And  the  reason  is,  as  hath  been  already 
urged,  for  that  grace  of  fear  of  God  retaineth  and 
keepeth  upon  the  heart  a  reverent  and  awful  sense 
of  the  dread  majesty  and  all-seeing  eye  of  God, 
also  a  due  consideration  of  the  day  of  account  be- 
fore him ;  it  likewise  maketh  his  service  sweet  and 
pleasing,  and  fortifies  the  soul  against  all  discour- 
agements ;  by  this  means,  I  say,  the  soul,  in  its 
service  to  God  or  man,  is  not  so  soon  captivated 
as  where  there  is  not  this  fear,  but  through  and 
by  it  its  service  is  accepted,  being  single,  sincere, 
simple,  and  faithful ;  when  others,  with  what  they 
do,  are  cast  into  hell  for  their  hypocrisy,  for  they 
mix  not  what  they  do  with  godly  fear.  Singleness 
of  heart  in  the  service  of  God  is  of  such  absolute 
necessity,  that  without  it,  as  I  have  hinted,  nothing 
can  be  accepted ;  because  where  that  is  wanting, 
there  wanteth  love  to  God,  and  to  that  which  is  true 
holiness  indeed.  It  was  this  singleness  of  heart 
that  made  Nathanael  so  honourable  in  the  eyes  of 
Jesus  Christ.  'Behold,'  said  lie,  'an  Israelite 
indeed,  in  whom  there  is  no  guile.'  Jn.  i.  47.  And  it 
was  the  want  of  it  that  made  him  so  much  abhor 
the  Pharisees.  They  wanted  sincerity,  simplicity, 
and  godly  sincerity  in  their  souls,  and  so  became  an 
abhorrence  in  his  esteem.  Now,  I  say,  this  golden 
grace,  singleness  of  heart,  it  flows  from  this  godly 
fear  of  God. 

Seventh.  There  flows  from  this  godly  fear  of 
God,  compassion  and  bowels  to  those  of  the  saints 
that  are  in  necessity  and  distress.  This  is  mani- 
fest in  good  Obadiah  ;  it  is  said  of  him,  '  That  he 
took  an  hundred  '  of  the  Lord's  'prophets,  and  hid 
them  by  fifty  in  a  cave,  and  fed  them  with  bread 
and  water,'  in  the  days  when  Jezebel,  that  tyrant, 
sought   their  lives  to  destroy   them.    1  Ki.  xviii.  3,  4. 


A  TREATISE   ON  THE  FEAR   OF  COD. 


465 


But  what  was  it  tliat  moved  so  upon  his  heart,  as 
to  cause  him  to  do  this  thing?  Why,  it  was  this 
blessed  grace  of  the  fear  of  God.  '  Now  Obadiah, ' 
saith  the  text,  '  feared  the  Lord  greatly,  for  it  was 
so,  when  Jezebel  cut  off  the  prophets  of  the  Lord, 
that  Obadiah  took  an  hundred  prophets,  and  hid 
tliem  by  fifty  in  a  cave,  and  fed  them  with  bread 
and  water.'  This  was  charity  to  the  distressed, 
even  to  the  distressed  for  the  Lord's  sake. 

Had  not  Obadiah  served  the  Lord,  yea,  had  he 
not  greatly  feared  him,  he  would  not  have  been  able 
to  do  this  thing,  especially  as  the  case  then  stood 
with  him,  and  also  with  the  church  at  that  time, 
for  then  Jezebel  sought  to  slay  all  that  indeed 
feared  the  Lord;  yea,  and  the  persecution  pre- 
vailed so  much  at  that  time,  that  even  Elijah  him- 
self thought  that  she  had  killed  all  but  him.  But 
now,  even  now,  the  fear  of  God  in  this  good  man's 
heart  put  forth  itself  into  acts  of  mercy  though 
attended  with  so  imminent  danger.  See  here,  there- 
fore, that  the  fear  of  God  will  put  forth  itself  in 
the  heart  where  God  hath  put  it,  even  to  show 
kindness,  and  to  have  compassion  upon  the  dis- 
tressed servants  of  God,  even  under  Jezebel's  nose  ; 
for  Obadiah  dwelt  in  Ahab's  house,  and  Jezebel 
vv^as  Ahab's  wife,  and  a  horrible  persecutor,  as 
was  said  before:  yet  Obadiah  will  show  mercy  to 
the  poor  because  he  feared  God,  yea,  he  will  ven- 
ture her  displeasure,  his  place,  and  neck,  and  all, 
but  he  will  be  merciful  to  his  brethren  in  distress. 
Cornelius,  also,  being  a  man  possessed  with  this 
fear  of  God,  became  a  very  free-hearted  and  open- 
handed  man  to  the  poor — '  He  feared  God,  and 
gave  much  alms  to  the  people.'  Indeed  this  fear, 
this  godly  fear  of  God,  it  is  a  universal  grace ; 
it  will  stir  up  the  soul  unto  all  good  duties.  It 
is  a  fruitful  grace ;  from  it,  where  it  is,  floweth 
abundance  of  excellent  virtues  ;  nor  without  it  can 
there  be  anything  good,  or  done  well,  that  is 
done.     But, 

ElgJith.  There  flows  from  this  fear  of  God  hearty, 
fervent,  and  constant  prayer.  This  also  is  seen 
in  Cornelius,  that  devout  man.  He  feared  God ; 
and  Avhat  then?  why,  he  gave  much  alms  to  the 
people,  '  and  prayed  to  God  alway. '  Ac.  x.  i,  2. 

Did  I  say  that  hearty,  fervent,  and  constant 
prayer  flowed  from  this  fear  of  God  ?  I  will  add, 
that  if  the  whole  duty,  and  the  continuation  of  it, 
be  not  managed  with  this  fear  of  God,  it  profiteth 
nothing  at  all.  It  is  said  of  our  Lord  Jesus  Christ 
himself,  '  He  was  heard  in  that  he  feared. '  He 
prayed,  then,  because  he  feared,  because  he  feared 
God,  and  therefore  was  his  prayer  accepted  of  him, 
even  because  he  feared — '  He  v,^as  heard  in  that  he 
feared.'  ne.  v.  7.  This  godly  fear  is  so  essential  to 
right  prayer,  and  right  prayer  is  such  an  insepar- 
able efiect  and  fruit  of  this  fear,  that  thou  must 
Lave  both  or  none  ;  he  that  prayetli  not  feareth 

VOL.  I. 


not  God,  yea,  he  that  prayeth  not  fervently  and 
frequently  feareth  him  not ;  and  so  he  that  fear- 
eth him  not  cannot  pray  ;  for  if  prayer  be  the 
cticct  of  this  fear  of  God,  then  without  this  fear, 
prayer,  fervent  prayer,  ceaseth.  IIow  can  they 
pray  or  make  conscience  of  the  duty  that  fear  not 
God  ?  0  prayerless  man,  thou  fearest  not  God  ! 
Thou  wouldest  not  live  so  like  a  swiue  or  a  dog  in 
the  world  as  thou  dost,  if  thou  fearest  the  Lord. 

Ninth.  There  floweth  from  this  fear  of  God  a 
readiness  or  willmgness,  at  God's  call,  to  give  up 
our  best  enjoyments  to  his  disposal.  This  is  evi- 
dent in  Abraham,  who  at  God's  call,  without  delay, 
rose  early  in  the  morning  to  offer  up  his  only  and 
well-beloved  Isaac  a  burnt-oftering  in  the  place 
where  God  should  appoint  him.  It  was  a  rare  thin"" 
that  Abraham  did;  aud  had  he  not  had  this  rare 
grace,  this  fear  of  God,  he  would  not,  he  could  not 
have  done  to  God's  liking  so  wonderful  a  thing. 
It  is  true  the  Holy  Ghost  also  makes  this  service 
of  Abraham  to  be  the  fruit  of  his  faith — '  By  faith 
Abraham  offered  up  Isaac,  and  he  that  had  received 
the  promises  offered  up  his  only-begotten  son.^ 
He.  xi.  Ja.  ii.  Aye,  and  without  doubt  love  unto  God, 
in  Abraham,  was  not  wanting  in  this  his  service, 
nor  was  this  grace  of  fear ;  nay,  in  the  story  where 
it  is  recorded.  There  it  is  chiefly  accounted  for 
the  fruit  of  his  godly  fear,  and  that  by  an  angel 
from  heaven — '  And  the  angel  called  out  of  heaven, 
and  said,  Abraham,  Abraham.  And  he  said.  Here 
am  I.  And  he  said.  Lay  not  thine  hand  upon  the 
lad,  neither  do  thou  anything  unto  him,  for  now  I 
know  that  thou  fearest  God,  seeing  thou  hast  not 
withheld  thy  son,  thine  only  son,  from  me.'  Ge. 
xxii.  11, 12.  Now  I  know  it ;  now,  now  thou  hast 
offered  up  thine  only  Isaac,  thine  all,  at  the  bidding 
of  thy  God.  Now  I  know  it.  The  fear  of  God 
is  not  presently  discerned  in  the  heart  aud  life  of  a 
man.  Abraham  had  long  before  this  done  many 
a  holy  duty,  and  showed  much  willingness  of  heart 
to  observe  aud  do  the  will  of  God;  yet  you  And 
not,  as  I  remember,  that  he  had  this  testimony 
from  heaven  that  he  feared  God  till  now ;  but  now 
he  has  it,  now  he  has  it  from  heaven.  '  Now  I 
know  that  thou  fearest  God.'  Many  duties  may  be 
done — though  I  do  not  say  that  Abraham  did  them 
— without  the  fear  of  God;  but  when  a  man  shall 
not  stick  at,  or  withhold,  his  darling  from  God, 
when  called  upon  by  God  to  offer  it  up  unto  him, 
that  declareth,  yea,  and  gives  conviction  to  angels, 
that  now  he  feareth  God, 

Tenth.  There  floweth  from  this  godly  fear  humi- 
lity of  mind.  This  is  evident,  because,  when  tho 
apostle  cautions  the  Romans  against  the  venom  of 
spiritual  pride,  ho  directs  them  to  the  exercise  of 
this  blessed  grace  of  fear  as  its  antidote.  *  Bo 
not  high-minded,'  saith  he,  'but  fear.'  Ro.  xi.  20. 
Pride,  spiritual  pride,  which  is  here  set  forth  by 
3  N 


466 


A  TREATISE   ON   THE  FEAR   OF   GOD. 


the  word  'higli-minclecl,'  is  a  slu  of  a  very  high  and 
daumablo  nature ;  it  was  the  siu  of  the  fallen  angels, 
and  is  that  which  causeth  men  to  fall  into  the  same 
condemnation — '  Lest  being  lifted  up  with  pride, 
he  fall  into  the  condemnation  of  the  devil.'  Pride, 
I  say,  it  damns  a  professor  with  the  damnation  of 
devils,  with  the  damnation  of  hell,  and  therefore  it 
is  a  deadly,  deadly  sin.  Now  against  this  deadly 
sin  is  set  the  grace  of  humility ;  that  comely  gar- 
ment, for  so  the  apostle  calls  it,  saying,  'he  clothed 
with  humility. '  But  the  question  is  now,  how  we 
should  attain  to,  and  live  in,  the  exercise  of  this 
hlessed  and  comely  grace?  to  which  the  apostle 
answers,  Fear;  he  afraid  with  godly  fear,  and  thence 
Avill flow  humility — 'Be  not  high-minded,  but  fear.' 
That  is.  Fear,  or  be  continually  afraid  and  jealous 
of  yourselves,  and  of  yom*  own  naughty  hearts,  also 
fear  lest  at  some  time  or  other  the  devil,  your  ad- 
versary, should  have  advantage  of  you.  Fear,  lest 
by  forgetting  what  you  are  by  nature,  you  also 
forget  the  need  that  you  have  of  continual  pardon, 
support,  and  supplies  from  the  Spirit  of  grace,  and 
so  grow  proud  of  your  own  abilities,  or  of  what 
you  have  received  of  God,  and  fall  into  the  con- 
demnation of  the  devil.  Fear,  and  that  will  make 
you  little  in  your  own  eyes,  keep  you  humble,  put 
you  upon  crying  to  God  for  protection,  and  upon 
lying  at  his  foot  for  mercy ;  that  will  also  make 
you  have  low  thoughts  of  your  own  parts,  your  own 
doings,  and  cause  you  to  prefer  your  brother  before 
yourself,  and  so  you  will  walk  in  humiliation,  and 
he  continually  under  the  teachings  of  God,  and 
imder  his  conduct  in  your  way.  The  humble,  God 
will  teach — 'The  meek  will  he  guide  in  judgment, 
the  meek  will  he  teach  his  way.'  From  this  grace 
of  fear  then  flows  this  excellent  and  comely  thing, 
humility ;  yea,  it  also  is  maintained  by  this  fear. 
Fear  takes  off  a  man  from  trusting  to  himself,  it 
puts  a  man  upon  trying  of  all  things,  it  puts  a  man 
upon  desiring  counsel  and  help  from  heaven,  it 
makes  a  man  ready  and  willing  to  hear  instruction, 
and  makes  a  man  walk  lowly,  softly,  and  so  securely 
in  the  way. 

Elecenih,  There  flows  from  this  grace  of  fear, 
hope  in  the  mercy  of  God— '  The  Lord  taketh 
pleasm-c  in  them  that  fear  him,  in  them  that  hope 
in  his  mercy.'  Ps.  cxivii.  ii.  The  latter  part  of  the 
text  is  an  explanation  of  the  former:  as  if  the 
psalmist  had  said,  They  he  the  men  that  fear  the 
Lord,  even  they  that  hope  in  his  mercy  ;  for  true 
fear  produccth  hope  in  God's  mercy.  And  it  is 
further  manifest  thus.  Fear,  true  fear  of  God  in- 
clineth  the  heart  to  a  serious  inquiry  after  that  way 
of  salvation  which  God  himself  hath  prescribed ; 
now  the  way  that  God  hath  appointed,  by  the  which 
the  sinner  is  to  obtain  the  salvation  of  his  soul,  is 
his  mercy  as  so  and  so  set  forth  in  the  Word,  and 
godly  fear  hath  special  regard  to  the  Word.    To  this 


way,  therefore,  the  sinner  with  this  godly  fear  suh- 
mits  his  soul,  rolls  himself  upon  it,  and  so  is  de- 
livered from  that  death  into  which  others,  for  want 
of  this  fear  of  God,  do  headlong  fall. 

It  is,  as  I  also  hinted  before,  the  nature  of  godly 
fear  to  be  very  much  putting  the  soul  upon  the  in- 
quiry which  is,  and  which  is  not,  the  thing  approved 
of  God,  and  accordingly  to  embrace  it  or  shun  it. 
Now  I  say,  this  fear  having  put  the  soul  upon  a 
strict  and  serious  inquiry  after  the  way  of  salvation, 
at  last  it  finds  it  to  be  by  the  mercy  of  God  in  Christ ; 
therefore  this  fear  putteth  the  soul  upon  hoping 
also  in  him  for  eternal  life  and  blessedness ;  by 
which  hope  he  doth  not  only  secure  his  soul,  but 
becomes  a  portion  of  God's  delight — '  The  Lord 
takes  pleasure  in  them  that  fear  him,  in  them  that 
hope  in  his  mercy. ' 

Besides,  this  godly  fear  carrieth  in  it  self -evidence 
that  the  state  of  the  sinner  is  happy,  because  pos- 
sessed with  this  happy  grace.  Therefore,  as  John 
saith,  'We  know  we  have  passed  from  death  unto 
life,  because  we  love  the  brethren. '  i  Jn.  m.  u.  So 
here,  '  The  Lord  taketh  pleasure  in  them  that  fear 
him,  in  them  that  hope  in  his  mercy.'  If  I  fear 
God,  and  if  my  fearing  of  him  is  a  thing  in  which 
he  taketh  such  pleasure,  then  may  I  boldly  venture 
to  roll  myself  for  eternal  life  into  the  bosom  of  his 
mercy,  which  is  Christ,  This  fear  also  produceth 
hope  ;  if  therefore,  poor  sinner,  thou  knowest  thy- 
self to  be  one  that  is  possessed  with  this  fear  of 
God,  suffer  thyself  to  be  persuaded  therefore  to 
hope  in  the  mercy  of  God  for  salvation,  for  the  Lord 
takes  pleasure  in  thee.  And  it  delights  him  to  see 
thee  hope  in  his  mercy. 

Twelfth.  There  floweth  from  this  godly  fear  of 
God  an  honest  and  conscientious  use  of  all  those 
means  which  God  hath  ordained,  that  we  should 
be  conversant  in  for  our  attaining  salvation.  Faith 
and  hope  in  God's  mercy  is  that  which  secureth 
our  justification  and  hope,  and  as  you  have  heard, 
they  do  flow  from  this  fear.  But  now,  besides  faith 
and  hope,  there  is  a  course  of  life  in  those  things 
in  which  God  hath  ordained  us  to  have  our  conver- 
sation, Avithout  which  there  is  uo  eternal  life.  'Ye 
have  your  fruit  unto  holiness,  and  the  end  ever- 
lasting life;'  and  again,  'without  holiness  no  man 
shall  see  the  Lord, '  Not  that  faith  and  hope  are 
deficient,  if  they  be  right,  but  they  are  both  of  them 
counterfeit  when  not  attended  with  a  reverent  use 
of  all  the  means:  upon  the  reverent  use  of  which  the 
soul  is  put  by  this  grace  of  fear,  *  Wherefore,  be- 
loved,' said  Paul,  'as  ye  have  always  obeyed,  not 
as  in  my  presence  only,  but  now  much  more  in 
mine  absence,  work  out  your  own  salvation  with 
fear  and  trembling. '  ro.  vi.  22.  lie.  xii.  u.  rhi.  ii.  11. 

There  is  a  faith  and  hope  of  mercy  that  may  de- 
ceive a  man  (though  the  faith  of  God's  elect,  and 
the  hope  that  purifies  the  heart  never  will),  because 


A  TREATISE   ON  THE  FEAR   OF   GOD. 


467 


tliey  are  alone,  and  not  attended  witli  those  com- 
panions that  accompany  salvation,  lie.  vi.  3-8.  But 
now  this  godly  fear  carries  in  its  bowels,  not  only 
a  moving  of  the  soul  to  faith  and  hope  in  God's 
mercy,  but  an  earnest  provocation  to  the  holy  and 
reverent  use  of  all  the  means  that  God  has  ordained 
for  a  man  to  have  his  conversation  in,  in  order  to 
his  eternal  salvation.  '  Work  out  your  salvation 
with  fear.'  Not  that  work  is  meritorious,  or  such 
that  can  purchase  eternal  life,. for  eternal  life  is 
obtained  by  hope  in  God's  mercy ;  but  this  hope, 
if  it  be  right,  is  attended  with  this  godly  fear, 
which  fear  putteth  the  soul  upon  a  diligent  use  of 
all  those  means  that  may  tend  to  the  strengthening 
of  hope,  and  so  to  the  making  of  us  holy  in  all 
manner  of  conversation,  that  we  may  be  meet  to 
be  partakers  of  the  inheritance  of  the  saints  in  light. 
For  hope  purifieth  the  heart,  if  fear  of  God  shall 
be  its  companion,  and  so  maketh  a  man  a  vessel 
of  mercy  prepared  unto  glory.  Paul  bids  Timothy 
to  fly  pride,  covetousness,  doting  about  questions, 
and  the  like,  and  to  '  follow  after  righteousness, 
godliness,  faith,  love,  patience ;  to  fight  the  good 
fight  of  faith,  and  to  lay  hold  on  eternal  life,'  1  Ti.vi. 

So  Peter  bids  that  we  'add  to  our  faith  virtue; 
and  to  virtue  knowledge ;  and  to  knowledge  tem- 
perance ;  and  to  temperance  patience ;  and  to 
patience  godliness ;  and  to  godliness  brotherly- 
kindness;  and  to  brotherly-kindness  charity;'  add- 
ing, *  for  if  these  things  be  in  you  and  abound, 
they  make  you  that  ye  shall  neither  be  barren  nor 
unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Chri.st.  Wherefore  the  rather,  brethren,  give 
diligence  to  make  your  calling  and  election  sure ; 
for  if  ye  do  these  things,  ye  shall  never  fall.  For 
so  an  entrance  shall  be  ministered  unto  you  abun- 
dantly into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ.'  2  Pe.  i.  5-11.  The  sum 
of  all  which  is  that  which  Avas  mentioned  before ; 
to  wit,  '  to  Avork  out  our  own  salvation  with  fear 
and  trembling. '  For  none  of  these  things  can  be 
conscientiously  done,  but  by  and  Avith  the  help  of 
this  blessed  grace  of  fear. 

TIdrteerdh.  There  floAvs  from  this  fear,  this  godly 
fear,  a  great  delight  in  the  holy  commands  of  God, 
that  is,  a  delight  to  be  conformable  unto  them. 
'  Blessed  is  the  man  thai  feareth  the  Lord,  that 
delighteth  greatly  in  his  commandments.'  Ps.  cxU.  1. 
This  confirmeth  tliat  which  was  said  before,  to  Avit, 
that  this  fear  provoketh  to  a  holy  and  reverent 
use  of  the  means ;  for  that  cannot  be,  Avhen  there 
is  not  an  holy,  yea,  a  great  delight  in  the  com- 
mandments. Wherefore  this  fear  maketh  the 
sinner  to  abhor  that  Avhich  is  sin,  because  that  is 
contrary  to  the  object  of  his  delight.  A  man  can- 
not delight  himself  at  the  same  time  in  things 
directly  opposite  one  to  another,  as  sin  and  the 
holy  commandment  is;  therefore  Christ  saith  of  the 


servant,  he  cannot  love  God  and  mammon — '  Yo 
cannot  serve  God  and  mammon.'  If  he  cleaves  to 
the  one,  he  must  hate  and  despise  the  other;  there 
cannot  at  the  same  time  be  service  to  both,  because 
that  themselves  are  at  enmity  one  Avith  the  other. 
So  is  sin  and  the  commandment.  Therefore  if  a 
man  delighteth  himself  in  the  commandment,  he 
hateth  that  AA'hich  is  opposite,  which  is  sin :  how 
much  more  when  he  greatly  delighteth  in  the  com- 
mandment? NoAv,  this  holy  fear  of  God  it  taketh 
the  heart  and  affections  from  sin,  and  setteth  them 
upon  the  holy  commandment.  Therefore  such  a 
man  is  rightly  esteemed  blessed.  For  no  profes- 
sion makes  a  man  blessed  but  that  Avhich  is  ac- 
companied Avith  an  alienation  of  the  heart  from  sin, 
nor  doth  anything  do  that  when  this  holy  fear  is 
wanting.  It  is  from  this  fear  then,  that  love  to, 
and  delight  in,  the  holy  commandment  flowctli,  and 
so  by  that  the  sinner  is  kept  from  those  falls  and 
dangers  of  miscarrying  that  other  professors  are  so 
subject  to:  he  greatly  delights  in  the  commandment. 

[^Fourteenth. ^  Lastly,  There  floweth  from  this 
fear  of  God,  enlargement  of  heart.  '  Then  thou 
shalt  see,  and  Aoat  together,  and  thine  heart  shall 
fear,  and  be  enlarged.'  is.  be  5.  '  Thine  heart  shall 
fear,  and  be  enlarged,'  enlai-ged  to  God-ward,  en- 
larged to  his  Avays,  enlarged  to  his  holy  people, 
enlarged  in  love  after  the  salvation  of  otliers.  In- 
deed Avlien  this  fear  of  God  is  Avanting,  though  the 
profession  be  ncA'er  so  famous,  the  heart  is  shut  up 
and  straitened,  and  nothing  is  done  in  that  princely 
free  spirit  Avhich  is  called  '  the  spirit  of  the  fear 
of  the  Lord. '  Ps.  u.  12.  is.  .\i.  2.  But  Avith  grudging, 
legally,  or  Avith  desire  of  vain-glory,  tliis  cnlarged- 
ness  of  heart  is  Avanting,  for  that  floAvs  from  this 
fear  of  the  Lord. 

Thus  have  I  showed  you  both  what  this  fear  of 
God  is,  what  it  flows  from,  and  also  what  doth  flow 
from  it.     I  come  now  to  show  you  some 

OF   THE    PRIVILEGES   OF   TIlEil    THAT    THUS   DO   FEAR 
THE    LORD. 

Having  thus  briefly  handled  in  particular  thus 
far  this  fear  of  God,  I  shall  uoav  shoAv  you  certain 
of  the  excellent  privileges  of  them  that  fear  the 
Lord,  not  that  they  are  not  privileges  that  haA'e 
been  already  mentioned;  for  Avliat  greater  privileges 
than  to  have  this  fear  producing  in  the  soul  such 
excellent  things  so  necessary  for  us  for  good,  both 
Avith  reference  to  this  Avorld,  and  that  Avhich  is  to 
come  ?  But  because  those  fourteen  above  named  do 
rather  floAV  from  this  grace  of  fear  where  it  is,  than 
from  a  promise  to  the  person  that  hath  it,  there- 
fore I  have  chosen  rather  to  discourse  of  them  as 
the  fruits  and  effects  of  fear,  than  otherwise.  Xow, 
besides  all  these,  there  is  entailed  by  promise  to 
the  man  that  hath  this  fear  many  other  blessed 


■t68 


A   TREATISE   ON   THE   FEAR  OF   GOD. 


privilci^cs,  the  which  I  shall  now  in  a  brief  way 
lay  open  unto  you. 

First  Privilege,  then.  That  man  that  feareth  the 
Lortl,  has  a  grant  and  a  license  '  to  trust  in  the 
Lord,'  with  an  affirmation  that  he  is  their  help, 
and  their  shield — *Ye  that  fear  the  Lord,  trust  in 
the  Lord;  he  is  their  help  and  their  shield.'  P3.cxv.11. 
Now  what  a  privilege  is  this !  an  exhortation  in 
general  to  sinners,  as  sinners,  to  trust  in  him,  is  a 
privilege  great  and  glorious ;  but  for  a  man  to  be 
singled  out  from  his  neighbours,  for  a  man  to  be 
spoken  to  from  heaven,  as  it  were  by  name,  and 
to  be  told  that  God  hath  given  him  a  license,  a 
special  and  peculiar  grant  to  trust  in  him,  this  is 
abundantly  more ;  and  yet  this  is  the  grant  that 
God  hath  given  that  man!  He  hath,  I  say,  a 
license  to  do  it — a  license  inxlicted  by  the  Holy 
Ghost,  and  left  upon  record  for  those  to  be  born 
that  shall  fear  the  Lord,  to  trust  in  him.  And  not 
only  so,  but  as  the  text  affirmeth,  'he  is  their  help 
and  their  shield.'  Their  help  under  all  their 
weaknesses  and  infirmities,  and  a  shield  to  defend 
them  against  all  the  assaults  of  the  devil  and  this 
world.  So  then,  the  man  that  feareth  the  Lord  is 
licensed  to  make  the  Lord  his  stay  and  God  of  his 
salvation,  the  succour  and  deliverer  of  his  soul. 
He  will  defend  him  because  his  fear  is  in  his  heart. 
0  ye  servants  of  the  Lord,  ye  that  fear  him,  live 
in  the  comfort  of  this ;  boldly  make  use  of  it  when 
you  are  in  straits,  and  put  your  trust  under  the 
shadow  of  his  wings,  for  indeed  he  would  have  you 
do  so,  because  you  do  fear  the  Lord. 

Second  Privilege.  God  hath  also  proclaimed  con- 
cerning the  man  that  feareth  the  Lord,  that  he  will 
also  be  his  teacher  and  guide  in  the  way  that  he 
shall  choose,  and  hath  moreover  promised  concern- 
ing such,  that  their  soul  shall  dwell  at  ease — '  What 
man  is  he  that  feareth  the  Lord?'  says  David, 
*  him  shall  he  teach  in  the  way  that  he  shall 
choose.'  Ps.  XXV.  12.  Now,  to  be  taught  of  God, 
what  like  it  ?  yea,  vrhat  like  to  be  taught  in  the 
way  that  thou  shalt  choose  ?  Thou  hast  chosen 
the  way  to  life,  God's  Avay ;  but  perhaps  thy  ignor- 
ance about  it  is  so  great,  and  those  that  tempt 
thee  to  turn  aside  so  many  and  so  subtle,  that 
they  seem  to  outwit  thee  and  confound  thee  with 
their  guile.  Well,  but  the  Lord  whom  thou  fearest 
will  not  leave  thee  to  thy  ignorance,  nor  yet  to 
thuic  enemies'  power  or  subtlety,  but  will  take  it 
upon  himself  to  be  thy  teacher  and  thy  guide,  and 
that  in  the  way  that  thou  hast  chosen.  Hear, 
then,  and  behold  thy  privilege,  0  thou  that  fearest 
the  Lord ;  and  whoever  wanders,  turns  aside,  and 
swerveth  from  the  way  of  salvation,  whoever  is 
benighted,  and  lost  in  the  midst  of  darkness,  thou 
shalt  find  the  way  to  the  heaven  and  the  glory 
that  thou  hast  chosen. 

Further,  He  doth  not  only  say,   that  he  will 


teach  them  the  way,  for  that  must  of  necessity  be 
supplied,  but  he  says  also  that  he  will  teach  such 
in  it — '  Him  shall  he  teach  in  the  way  tlud  he  shall 
choose.'  This  argueth  that,  as  thou  shalt  know, 
so  the  way  shall  be  made,  by  the  communion  that 
thou  shalt  have  with  God  therein,  sweet  and  plea- 
sant to  thee.  For  this  text  promiseth  unto  the 
man  that  feareth  the  Lord,  the  presence,  company, 
and  discovery  of  the  mind  of  God,  while  he  is  going 
in  the  way  that  he  hath  chosen.  It  is  said  of  the 
good  scribe,  that  he  is  instructed  unto,  as  well  as 
into,  the  way  of  the  kingdom  of  God,  Mat.  xiu.  52. 
Instructed  unto ;  that  is,  he  hath  the  heart  and 
mind  of  God  still  discovered  to  him  in  the  way  that 
he  hath  chosen,  even  all  the  way  from  this  world 
to  that  which  is  to  come,  even  until  he  shall  come 
to  the  very  gate  and  door  of  heaven.  What  the 
disciples  said  was  the  efiiect  of  the  presence  of 
Christ,  to  wit,  '  that  their  hearts  did  burn  Avithin 
them  while  he  talked  to  them  by  the  way,'  shall 
be  also  fulfilled  in  thee,  he  will  meet  with  thee  in 
the  way,  talk  with  thee  in  the  way ;  he  will  teach 
thee  in  the  way  that  thou  shalt  choose.  Lu.  xxiv.  32. 
Third  Privilege.  Dost  thou  fear  the  Lord  ?  he 
will  open  his  secret  unto  thee,  even  that  which 
he  hath  hid  and  keeps  close  from  all  the  world,  to 
wit,  the  secret  of  his  covenant  and  of  thy  concern 
therein — '  The  secret  of  the  Lord  is  with  them  that 
fear  him,  and  he  will  shew  them  his  covenant.'  Ps. 
XXV.  14.  This,  then,  further  confirmeth  what  was 
said  but  just  above  ;  his  secret  shall  be  with  them, 
and  his  covenant  shall  be  showed  unto  them.  His 
secret,  to  wit,  that  which  hath  been  kept  hid  from 
ages  and  generations ;  that  which  he  manifesteth 
only  to  the  saints,  or  holy  ones ;  that  is,  his  Christ, 
for  he  it  is  that  is  hid  in  God,  and  that  no  man  can 
know  but  he  to  whom  the  Father  shall  reveal  him. 

Mat.  xi.  27. 

But  0  !  what  is  there  wrapped  up  in  this  Christ, 
this  secret  of  God  ?  why,  all  treasures  of  life,  ^of 
heaven,  and  happiness — '  In  him  are  hid  all  the 
treasures  of  wisdom  and  knowledge.'  And  'in 
him  dwelleth  all  the  fulness  of  the  Godhead  bodily.' 

Col.  ii. 

This  also  is  that  hidden  One,  that  is  so  full  of 
grace  to  save  sinners,  and  so  full  of  truth  and  faith- 
fulness to  keep  promise  and  covenant  with  them, 
that  their  eyes  must  needs  convey,  even  by  every 
glance  they  make  upon  his  person,  offices,  and  rela- 
tion, such  affecting  ravishments  to  the  heart,  that 
it  would  please  them  that  see  him,  even  to  be  killed 
with  that  sight.     This  secret  of  the  Lord  .shall  be, 
nay  is,  with  them  that  fear  him,  for  he  dwelleth  in 
their  heart  by  faith.     *  And  he  will  shew  them  his 
I  covenant.'    That  is,  the  covenant  that  is  confirmed 
of  God  in  Christ,  that  everlasting  and  eternal  cove- 
j  nant,  and  show  him  too  that  he  himself  is  wrapped 
1  up  therein,  as  in  a  bundle  of  life  with  the  Lord 


A  TREATISE   ON   THE   FEAR   OF   GOD, 


469 


his  God.  These  are  the  thoughts,  purposes,  and 
promises  of  God  to  them  that  fear  him. 

Fourth  Privilege.  Dost  thou  fear  the  Lord  ?  his 
eye  is  always  over  thee  for  good,  to  keep  thee  from 
all  evil — '  Behold  the  eye  of  the  Lord  is  upon  them 
that  fear  him,  upon  them  that  hope  in  his  mercy ; 
to  deliver  their  soul  from  death,  and  to  keep  them 
alive  in  famine.'  Ps.  sxxiii.  is,  19.  His  eye  is  upon 
them  ;  that  is,  to  watch  over  them  for  good.  He 
that  keepeth  Israel  neither  slumbers  uor  sleeps. 
His  eyes  are  upon  them,  and  he  will  keep  them  as 
a  shepherd  doth  his  sheep ;  that  is,  from  those 
wolves  that  seek  to  devour  them,  and  to  swallow 
them  up  in  death.  His  eyes  are  upon  them ;  for 
they  are  the  object  of  his  delight,  the  rarities  of 
the  world,  in  whom,  saith  he,  is  all  my  delight. 
His  eye  is  upon  them,  as  I  said  before,  to  teach 
and  instruct  them — '  I  will  instruct  thee  and  teach 
thee  in  the  way  which  thou  shalt  go ;  I  will  guide 
thee  with  mine  eye.'  Ps.  xxxii.  s.  2  Ch.  \\\.  15, 16.  The 
eye  of  the  Lord,  therefore,  is  upon  them,  not  to 
take  advantage  of  them,  to  destroy  them  for  their 
sins,  but  to  guide,  to  help,  and  deliver  them  from 
death ;  from  that  death  that  would  feed  upon  their 
souls — *  To  deliver  their  soul  from  death  and  to 
keep  them  alive  in  famine.'  Take  death  here  for 
death  spiritual,  and  death  eternal ;  and  the  famine 
here,  not  for  that  that  is  for  want  of  bread  and 
water,  but  for  that  which  comes  on  many  for  want 
of  the  Word  of  the  Lord,  Re.  xs.  n.  Am.viii.  11, 12 ;  and 
then  the  sense  is  this,  the  man  that  feareth  the 
Lord  shall  neither  die  spiritually  nor  eternally;  for 
God  will  keep  him  with  his  eye  from  all  those 
things  that  would  in  such  a  manner  kill  him. 
Again,  should  there  be  a  famine  of  the  Word; 
should  there  want  both  the  Word  and  them  that 
preach  it  in  the  place  that  thou  dost  dwell,  yet 
bread  shall  be  given  thee,  and  thy  water  shall  be 
sure ;  thou  shalt  not  die  of  the  famine,  because 
thou  fearest  God.  I  say,  that  man  shall  not,  behold 
he  shall  not,  because  he  feareth  God,  and  this  the 
next  head  doth  yet  more  fully  manifest. 

Fifth  Privilege.  Dost  thou  fear  God  ?  fear  him 
for  this  advantage  more  and  more — *  0  fear  the 
Lord,  ye  his  saints,  for  there  is  no  want  to  them 
that  fear  him.  The  young  lions  do  lack  and  sufler 
hunger,  but  they  that  seek  the  Lord,'  that  fear 
him,  '  shall  not  want  any  good  thing. ^  Ps.  xx^iv.  9, 10. 
Not  anything  that  God  sees  good  for  them  shall 
those  men  want  that  fear  the  Lord.  If  health  will 
do  them  good,  if  sickness  will  do  them  good,  if 
riches  will  do  them  good,  if  poverty  will  do  them 
good,  if  life  will  do  them  good,  if  death  will  do 
them  good,  then  they  shall  not  want  them,  neither 
shall  any  of  these  come  nigh  them,  if  they  will  not 
do  them  good.     The  lions,  the  wicked  people*  of 

*  So  Abisicorth  undcrstaaJs,  p.  13  i,  vol.  x.     lie  renders 


the  world  that  fear  not  God,  are  not  made  sharers 
in  this  great  privilege ;  all  things  fall  out  to  them 
contrary,  because  they  fear  not  God.  In  the  midst 
of  their  sufficiency,  they  are  in  want  of  that  good 
that  God  puts  into  the  worst  things  that  the  man 
that  feareth  God  doth  meet  witli  in  the  world. 

Sixth  Privilege.  Dost  thou  fear  God  ?  he  hath 
given  charge  to  the  armies  of  heaven  to  look  after, 
take  charge  of,  to  camp  about,  and  to  deliver  thee 
— *  The  angel  of  the  Lord  encampeth  round  about 
them  that  fear  him,  and  delivereth  them.'  Ps.  xixiv.  7. 
This  also  is  a  privilege  entailed  to  them  that  in 
all  generations  fear  the  Lord.  The  angels,  the 
heavenly  creatures,  have  it  in  commission  to  take 
the  charge  of  them  that  fear  the  Lord ;  one  of 
them  is  able  to  slay  of  men  in  one  night  185,000. 
These  are  they  that  camped  about  Elisha  like 
horses  of  fire,  and  chariots  of  fire,  when  the  enemy 
came  to  destroy  him.  They  also  helped  Hezekiah 
against  the  band  of  the  enemy,  because  he  feared 

God.    2  Ki.  vi.  17.    Is.  xxxvii.  3C.    Je.  s.xvi.  19.       '  The    angel 

of  the  Lord  encampeth  round  about  them  ;'  that  is, 
lest  the  enemy  should  set  upon  them  on  any  side ; 
but  let  him  come  where  he  will,  behind  or  before, 
on  this  side  or  that,  the  angel  of  the  Lord  is  there 
to  defend  them.  '  The  angel,'  It  may  be  spoken 
in  the  singular  number,  perhaps,  to  show  that 
every  one  that  feareth  God  hath  his  angel  to 
attend  on  him,  and  serve  him.  When  the  church, 
in  the  Acts,  was  told  that  Peter  stood  at  the  door 
and  knocked ;  at  first  they  counted  the  messenger 
mad,  but  when  she  did  constantly  affirm  it,  they 
said.  It  is  his  angel.  Ac.  xii.  13-15.  So  Christ  saith 
of  the  children  that  came  unto  him,  '  their  angels 
behold  the  face  of  my  Father  which  is  in  heaven.' 
Their  angels ;  that  is,  those  of  them  that  feared 
God,  had  each  of  them  his  angel,  who  had  a  charge 
from  God  to  keep  them  in  their  way.  We  little 
think  of  this,  yet  this  is  the  privilege  of  them  that 
fear  the  Lord  ;  yea,  if  need  be,  they  shall  all  come 
down  to  help  them  and  to  deliver  them,  rather  than, 
contrary  to  the  mind  of  their  God,  they  should  by 
any  be  abused — '  Are  they  not  all  ministering 
spirits,  sent  forth  to  minister  for  them  who  shall 
be  heirs  of  salvation  ? '  He.  i.  u. 

l^Quest.^  But  how  do  they  deliver  them  ?  for  so 
says  the  text — '  The  angel  of  the  Lord  encampeth 
round  about  them  that  fear  him,  and  delivereth 
them.'  Answ.  The  way  that  they  take  to  deliver 
them  that  fear  the  Lord,  is  sometimes  by  smiting 
of  their  enemies  with  blindness,  that  they  may  not 

it,  'lurking  lions,  which  are  Insty,  strong-toothed,  fierce,  ro.nr- 
ing,  and  ravenous.  And  hereby,'  says  he,  '  may  be  meant  the 
rich  and  m'lghty  of  the  icorld,  whom  God  often  bringeth  to 
misery.'  'They  that  are  ravenous,  and  prey  on  all  about  them, 
shall  want,  but  the  meek  shall  inherit  the  earth  ;  they  shall 
not  want  who,  with  quiet  obedience,  work  and  mind  their  own 
business ;  plain-hearted  Jacob  has  pottage  enough,  when  Esau, 
the  cunning  hunter,  is  ready  to  perish.'    Henry. — Ed. 


470 


A  TKEATISE  ON   THE  FEAR   OF   GOD. 


find  them  ;  and  so  they  served  tlie  enemies  of 
Lot.  Ge.  xbc  10, 11.  Sometimes  by  smiting-  of  them 
with  deadly  fear ;  and  so  they  served  those  that 
laid  siege  against  Samaria.  2  Ki.  vii.  g.  And  some- 
times by  smiting  of  them  even  -with  death  itself; 
and  thus  they  served  Ilcrod,  after  he  had  attempted 
to  kill  the  apostle  James,  and  also  sought  to  vex 
certain  others  of  the  cluirch.  Ac  xii.  These  angels 
that  are  servants  to  them  that  fear  the  Lord,  are 
them  that  will,  if  God  doth  bid  them,  revenge  the 
quarrel  of  his  servants  upon  the  stoutest  monarch 
on  earth.  This,  therefore,  is  a  glorious  privilege 
of  the  men  that  fear  the  Lord.  Alas !  they  are, 
some  of  them,  so  mean  that  they  are  counted  not 
worth  taking  notice  of  by  the  high  ones  of  the 
world ;  but  their  betters  do  respect  them.  The 
angels  of  God  count  not  themselves  too  good  to 
attend  on  them,  and  camp  about  them  to  deliver 
them.  This,  then,  is  the  man  that  hath  his  angel 
to  wait  upon  him,  even  he  that  feareth  God. 

Seventh  Privilege.  Dost  thou  fear  the  Lord?  sal- 
vation is  nigh  unto  thee — '  Surely  his  salvation  is 
nigh  them  that  fear  him,  that  glory  may  dwell  in 
our  land.'  rs. ixsxv.  9.  This  is  another  privilege  for 
them  that  fear  the  Lord.  I  told  you  before,  that 
the  angel  of  the  Lord  did  encamp  about  them, 
but  now  he  saith,  *  his  salvation  is  also  nigh 
them;'  the  which  although  it  doth  not  altogether 
exclude  the  conduct  of  angels,*  but  include  them  ; 
yet  it  looketh  further.  *  Surely  his  salvation,'  his 
saving,  pardoning  grace,  '  is  nigh  them  that  fear 
him  ;'  that  is,  to  save  them  out  of  the  hand  of  their 
spiritual  enemies.  The  devil,  and  sin,  and  death, 
do  always  wait  even  to  devour  them  that  fear  the 
Lord,  but  to  deliver  them  from  these  his  salvation 
doth  attend  them.  So  then,  if  Satan  tempts, 
here  is  their  salvation  nigh;  if  sin,  by  breakino- 
forth,  beguiles  them,  here  is  God's  salvation  nigh 
them;  yea,  if  death  itself  shall  suddenly  seize 
upon  them,  why,  here  is  their  God's  salvation 
nigh  them. 

1  have  seen  that  great  men's  little  children  must 
go  no  whither  without  their  nurses  be  at  hand.  If 
they  go  abroad,  their  nurses  must  go  with  them ; 
if  they  go  to  meals,  their  nurses  must  go  with 
them ;  if  they  go  to  bed,  their  nurses  must  go  with 
them;  yea,  and  if  they  fall  asleep,  their  nurses 
must  stand  by  them.  0  my  brethren,  those  Httle 
ones  that  fear  the  Lord,  they  are  the  children  of 
the  higliest,  therefore  they  shall  not  walk  alone,  be 
at  their  spiritual  meats  alone,  go  to  their  sick-beds, 
or  to  their  graves  alone  ;  the  salvation  of  their  God 
is  nigh  them,  to  deliver  them  from  the  evil.  This 
is  then  the  glory  that  dwells  in  the  land  of  them 
that  fear  the  Lord. 


*  'The  conduct  of  angcla'  mcaus  not  merely  their  guidin- 
pilgnms  m  the  v.ay,  but  also,  in  a  mihtary  sense,  a  guai'd,  or 
what  is  now  called  a  couvov. — Ed. 


Eighth  Privilege.  Dost  thou  fear  the  Lord? 
hearken  yet  again — 'The  mercy  of  the  Lord  is 
from  everlasting  to  everlasting  upon  them  that  fear 
him,  and  his  righteousness  unto  children's  children.' 
Ps.  ciii.  17.  This  still  confirms  what  was  last  asserted, 
that  is,  that  his  salvation  is  nigh  unto  them.  His 
salvation,  that  is,  pardoning  mercy,  that  is  nigh 
them.  But  mind  it,  there  he  says  it  is  nigh  them; 
but  here  it  is  upon  them.  His  mercy  is  upon  them, 
it  covereth  them  all  over,  it  encompasseth  them 
about  as  with  a  shield.  Therefore  they  are  said 
in  another  place  to  be  clothed  with  salvation,  and 
covered  with  the  robe  of  righteousness.  The  mercy 
of  the  Lord  is  upon  them,  that  is,  as  I  said,  to 
shelter  and  defend  them.  The  mercy,  the  pardon- 
ing preserving  mercy,  the  mercy  of  the  Lord  is 
upon   them,   who  is  he  then  that  can  condemn 

them  ?    Ro.  viii. 

But  there  yet  is  more  behind,  'The  mercy  of  the 
Lord  is  from  everlasting  to  everlasting  upon  them.' 
It  was  designed  for  them  before  the  world  was, 
and  shall  be  upon  them  when  the  world  itself  is 
ended ;  from  everlasting  to  everlasting  it  is  on 
them  that  fear  him.  This  from  everlasting  to 
everlasting  is  that  by  which,  in  another  place,  the 
eternity  of  God  himself  is  declared — '  From  ever- 
lasting to  everlasting,  thou  art  God. '  Ps.  xc.  3.  The 
meaning,  then,  may  be  this ;  that  so  long  as  God 
hath  his  being,  so  long  shall  the  man  that  feareth 
him  find  mercy  at  his  hand.  According  to  that 
of  ]\Ioses — 'The  eternal  God  is  thy  refuge,  and 
underneath  are  the  everlasting  arms  ;  and  he  shall 
thrust  out  the  enemy  from  before  thee,  and  shall 
say.  Destroy  i/tem.'  De.  ixxiii.  27. 

Child  of  God,  thou  that  fearest  God,  here  is 
mercy  nigh  thee,  mercy  enough,  everlasting  mercy 
upon  thee.  This  is  long-lived  mercy.  It  will  live 
longer  than  thy  sin,  it  will  live  longer  than  tempta- 
tion, it  will  live  longer  than  thy  sorrows,  it  will 
live  longer  than  thy  persecutors.  It  is  mercy  from 
everlasting  to  contrive  thy  salvation,  and  mercy  to 
everlasting  to  weather  it  out  Avith  all  thy  adver- 
saries. Now  what  can  hell  and  death  do  to  him 
that  hath  this  mercy  of  God  upon  him?  And  this 
hath  the  man  that  feareth  the  Lord.  Take  that 
other  blessed  word,  and  0  thou  man  that  fearest 
the  Lord,  hang  it  like  a  chain  of  gold  about  thy 
neck — '  As  the  heaven  is  high  above  the  earth, 
so  great  is  his  mercy  toward  them  that  fear  him.' 
Vs.  ciii.  11.  If  mercy  as  big,  as  high,  and  as  good 
as  heaven  itself  will  be  a  privilege,  the  man  that 
feareth  God  shall  have  a  privilege. 

NirUh  Privilege.  Dost  thou  fear  God  ? — '  Like  as 
a  father  pitieth  his  children,  so  the  Lord  pitieth 
them  that  fear  liim.'  Ps.  ciii.  13. 

'  The  Lord  pitieth  them  that  fear  him  ; '  that  is, 
condoleth  and  is  aflected,  feeleth  and  sympatliizeth 
with  them  in  all  their  afflictions.     It  is  a  crreat 


A  TREATISE   ON   THE   FEAR   OF   GOD. 


471 


matter  for  a  poor  man  to  be  in  tins  manner  in  the 
affections  of  the  great  and  miglity,  but  for  a  poor 
sinner  to  be  thus  in  the  heart  and  affections  of  God, 
and  they  that  fear  him  are  so,  this  is  astonishing  to 
consider.  *Iu  his  love  and  in  his  pity  he  redeemed 
them.'  In  his  love  and  in  his  pity !  ' In  all  their 
affliction  he  "was  afflicted,  and  the  angel  of  his 
presence  saved  them ;  in  his  love  and  in  his  pity 
he  redeemed  them,  and  he  bare  them,  and  carried 
them  all  the  days  of  old.'  is.  ixiii.  9.  I  say,  in  that 
he  is  said  to  pity  them,  it  is  as  much  as  to  say,  he 
condoleth,  feeleth,  and  sympathizeth  with  them  in 
all  their  afflictions  and  temptations.  So  that  this 
is  the  happiness  of  him  that  feareth  God,  he  has  a 
God  to  pity  him  and  to  be  touched  with  all  his 
miseries.  It  is  said  in  Judges,  '  His  soul  was 
grieved  for  the  misery  of  Israel. '  Ju.  x.  ig.  And  in 
the  Hebrews,  he  is  '  touched  with  the  feeling  of 
our  infirmities,'  and  can  'succour  them  that  are 
tempted.'  ch.  iv.  15;  n.  17,  is. 

But  further,  let  us  take  notice  of  the  comparison. 
'As  a  father  pitieth  his  children,  so  the  Lord  pitieth 
them  that  fear  him.'  Here  is  not  only  pity,  but  the 
pity  of  a  relation,  a  father.  It  is  said  in  another 
place ;  '  Can  a  woman,'  a  mother,  'forget  her  suck- 
ing cliild,  that  she  should  not  have  compassion  on 
the  son  of  her  womb  ?  yea,  they  may,  yet  Avill  not 
I  forget  thee.'  The  pity  of  neighbours  and  ac- 
quaintance helpeth  in  times  of  distress,  but  the 
pity  of  a  father  and  a  mother  is  pity  with  an  over 
and  above.  'The  Lord,'  says  James,  'is  very 
pitiful,  and  of  tender  mercy.'  Pharaoh  called 
Joseph  his  tender  father,"*  because  he  provided  for 
him  against  the  famine,  but  how  tender  a  father  is 
God !  how  full  of  bowels !  how  fuU  of  pity !  ja.  v.  11. 
Ge,  xii.  43.  It  is  said,  that  whenEphraim  was  afflicted, 
God's  bowels  were  troubled  for  him,  and  turned 
within  him  towards  him.  0  that  the  man  that 
feareth  the  Lord  did  but  believe  the  pity  and  bowels 
that  are  in  the  heart  of  God  and  his  father  towards 
him.  Je.  xxxi.  IS— 20. 

Tenth  Privilege.  Dost  thou  fear  God? — 'He  will 
fulfil  the  desire  of  them  that  fear  him ;  he  also 
will  hear  their  cry,  and  will  save  them.'  Ps.  cxiv.  19. 
Almost  all  those  places  that  make  mention  of  the 
men  that  fear  God,  do  insinuate  as  if  they  still  were 
imder  affliction,  or  in  danger  by  reason  of  an  enemy. 
But  I  say,  here  is  still  their  privilege,  their  God  is 
their  father  and  pities  them — '  He  will  fulfil  the 
desire  of  them  that  fear  him. '  Where  now  is  the 
man  that  feareth  the  Lord?  let  him  hearken  to 
this.  What  sayest  thou,  poor  soul?  will  this  con- 
tent thee,  the  Lord  will  fulfil  thy  desires?  It  is 
intimated  of  Adouijah,  that  David  his  father  did 
let  him  have  his  head  and  his  will  in  all  things, 
'His  father,'  says  the  text,  'had  not  displeased 


*  Sec  margin,  Gc.  ili.  43,  and  xlv.  8. — Ed. 


him  at  any  time  in  (so  much  as)  saying,  AVhy  hast 
thou  done  so?  '  1  Ki.  i.  c.  But  here  is  more,  here  is 
a  promise  to  grant  thee  the  whole  desire  of  thy 
heart,  according  to  the  prayer  of  holy  David,  'The 
Lord  grant  thee,  according  to  thine  own  heart,  and 
fulfil  all  thy  counsel. '  And  again,  '  The  Lord  fulfil 
all  thy  petitions.'  Ps.  xx. 

0  thou  that  fearest  the  Lord,  what  is  thy  desire  ? 
All  my  desire,  says  David,  is  all  my  salvation, 
2  Sa.  xxiii.  5,  SO  sayest  thou,  '  All  my  salvation  '  is 
'all  my  desire.'  Well,  the  desire  of  thy  soul  is 
granted  thee,  yea,  God  himself  hath  engaged  him- 
self even  to  fulfil  this  thy  desire — '  He  will  fulfil 
the  desire  of  them  that  fear  him,  he  also  will  hear 
their  cry,  and  will  save  them.'  0  this  desire  when 
it  cometh,  what  a  tree  of  hfe  will  it  be  to  thee ! 
Thou  desii'est  to  be  rid  of  thy  present  trouble  ;  the 
Lord  shall  rid  thee  out  of  trouble.  Thou  desirest 
to  be  delivered  from  temptation;  the  Lord  shall 
deliver  thee  out  of  temptation.  Thou  desirest  to 
be  delivered  from  thy  body  of  death ;  and  the  Lord 
shall  change  this  thy  vile  body,  that  it  may  be  like 
to  his  glorious  body.  Thou  desirest  to  be  in  the 
presence  of  God,  and  among  the  angels  in  heaven. 
This  thy  desire  also  shall  be  fulfilled,  and  thou  shalt 
be  made  equal  to  the  angels.  Ex.  vi.  g.  2  Pe.  iL  9.  pw. 

iii.  20,  21.    Lu.  xvi.  22 ;  xs.  35,  3G.       0  but  it  is   long  first ! 

Well,  learn  first  to  live  upon  thy  portion  in  the 
promise  of  it,  and  that  will  make  thy  expectation 
of  it  sweet.  God  will  fulfil  thy  desires,  God  Avill 
do  it,  though  it  tarry  long.  Wait  for  it,  because 
it  will  surely  come,  it  will  not  tarry. 

Eleventh  Privilege.  Dost  thou  fear  God? — '  The 
Lord  taketh  pleasure  in  them  that  fear  him.'  Ps. 
cxivii.  11.  They  that  fear  God  are  among  his  chief 
delights.  He  delights  in  his  Son,  he  delights  in 
his  works,  and  takes  pleasm*e  in  them  that  fear 
him.  As  a  man  takes  pleasure  in  his  wife,  in  his 
children,  in  his  gold,  in  his  jewels ;  so  the  man 
that  fears  the  Lord  is  the  object  of  his  delight. 
He  takes  pleasure  in  their  prosperity,  and  therefore 
sendeth  them  health  from  the  sanctuary,  and  makes 
them  di-ink  of  the  river  of  his  pleasures.  Ps.  xxxv.  27. 
'  They  shall  be  abundantly  satisfied  with  the  fat- 
ness of  thy  house  ;  and  thou  shalt  make  them  drink 
of  the  river  of  thy  pleasures.'  Ps.  sxxvi.  s.  That  or 
those  that  we  take  pleasure  in,  that  or  those  'rt'c 
love  to  beautify  and  adorn  with  many  ornaments. 
We  count  no  cost  too  much  to  be  bestowed  on  those 
in  whom  we  place  our  delight,  and  whom  we  make 
the  object  of  our  pleasure.  And  even  thus  it  is 
with  God.  '  For  the  Lord  taketh  pleasure  in  his 
people,'  and  what  follows?  'he  will  beautify  the 
meek  with  salvation.'  Ps.  cxUx.  i. 

Those  in  whom  we  delight,  we  take  pleasure  in 
their  actions ;  yea,  we  teach  them,  and  give  them 
such  rules  and  laws  to  walk  by,  as  may  yet  make 
them  that  we  love  more  pleasurable  m  our  eyes. 


472 


A  TREATISE   ON  THE  FEAR   OF   GOD. 


Therefore  they  that  fear  God,  shice  they  are  the 
ohject  of  his  jileasure,  are  taught  to  know  how  to 
please  Iiim  in  everytliing.  i  Th.  iv.  i.  And  hence  it 
is  said,  tliat  he  is  ravished  witli  their  looks,  that  he 
delighteth  in  their  cry,  and  that  he  is  pleased  with 
their  walking,    Ca.  iv.  9.  Pr.  xv.  8;  xi.  20. 

Those  in  whom  we  delight  and  take  pleasure, 
many  things  we  will  bear  and  put  up  that  they  do, 
though  they  bo  not  according  to  our  minds.  A 
man  will  suffer  that  in,  and  put  up  that  at,  the  hand 
of  the  child  or  wife  of  his  pleasure,  that  he  will 
not  pass  by  nor  put  up  in  another.  They  are  my 
jewels,  says  God,  even  them  that  fear  me ;  and  I 
will  spare  them,  in  all  their  comings-short  of  my 
will, '  even  as  a  man  spareth  his  own  son  that  serveth 
him.'  Mai.  iii.  16, 17.  0  how  happy  is  the  man  that 
feareth  God!  Ilis  good  thoughts,  his  good  at- 
tempts to  serve  him,  and  his  good  life  pleases  him, 
because  he  feareth  God. 

You  know  how  pleasing  in  our  eyes  the  actions 
of  our  children  are,  when  we  know  that  they  do 
•what  they  do  even  of  a  reverent  fear  and  awe  of 
us ;  yea,  though  that  which  they  do  amounts  but 
to  little,  we  take  it  well  at  their  hands,  and  are 
pleased  therewith.  The  woman  that  cast  in  her 
two  mites  into  the  treasury,  cast  in  not  much,  for 
they  both  did  but  make  one  farthing ;  yet  how 
doth  the  Lord  Jesus  trumpet  her  up,*  he  had 
pleasure  in  her,  and  in  her  action.  Mar.  .xii.  40-44. 
This,  therefore,  that  the  Lord  taketh  pleasure  in 
them  that  fear  him.  is  another  of  their  great 
privileges. 

Twelfth  Privilege.  Dost  thou  fear  God?  the 
least  dram  of  that  fear  giveth  the  privilege  to  be 
blessed  with  the  biggest  saint — '  He  will  bless  them 
that  fear  the  Lord,  small  and  great.'  Ps.  cxv.  13.  This 
word  small  may  be  taken  three  ways — L  For  those 
that  are  small  in  esteem,  for  those  that  are  but 
little  accounted  of.  Ju.  vi.  15.  1  Sa.  xviii.  ?3.  Art  thou 
small  or  little  in  this  sense,  yet  if  thou  fearest  God, 
thou  art  sure  to  be  blessed.  '  He  will  bless  them 
that  fear  him,  small  and  great,'  be  thou  never  so 
small  in  the  world's  eyes,  in  thine  own  eyes,  in  the 
saints'  eyes,  as  sometimes  one  saint  is  little  in 
another  saint's  eye;  yet  thou,  because  thou  fearest 
God,  art  put  among  the  blessed.  2.  By  small, 
sometimes  is  meant  those  that  are  but  small  of 
stature,  or  young  in  years,  little  children,  that  are 
easily  passed  by  and  looked  over:  as  those  that 
sang  Hosanua  in  the  temple  were,  when  the  Phari- 
sees deridingly  said  of  them  to  Christ,  *  Hearest 
thou  what  these  say?'  Mat.  xxi. ic.  Well,  but  Christ 
would  not  despise  them,  of  them  that  feared  God, 
but  preferred  tliem  by  the  Scripture  testimony  far 
before  those  that  did  contemn  them.     Little  chil- 


♦  To  publish  by  sound  of  trumpet,  to  trumpet  good  tidings. 
In  Bunjau's  time  it  was  iicvcr  used  ii-onically. — Ed. 


dren,  how  small  soever,  and  although  of  never  so 
small  esteem  with  men,  shall  also,  if  they  fear  the 
Lord,  be  blessed  with  the  greatest  saints — '  He 
will  bless  them  that  fear  him,  small  and  great.' 
3.  By  small  may  sometimes  be  meant  those  that 
are  small  in  grace  or  gifts;  these  are  said  to  be  the 
least  in  the  church,  that  is,  under  this  considera- 
tion, and  so  are  by  it  least  esteemed.  Mat.  xxv.  45. 
Thus  also  is  that  of  Christ  to  be  understood,  *  In- 
asmuch as  ye  did  it  not  to  one  of  the  least  of  these, 
ye  did  it  not  to  me.'  1  Co.  vi.  4. 

Art  thou  in  thine  own  thoughts,  or  in  the 
thoughts  of  others,  of  these  last  small  ones,  small 
in  grace,  small  in  gifts,  small  in  esteem  upon  this 
account,  yet  if  thou  fearest  God,  if  thou  fearest 
God  indeed,  thou  art  certainly  blessed  with  the 
best  of  saints.  The  least  star  stands  as  fixed,  as 
the  biggest  of  them  all,  in  heaven.  *  He  will  bless 
them  that  fear  him,  small  and  great.'  He  will 
bless  them,  that  is,  with  the  same  blessing  of  eter- 
nal life.  For  the  different  degrees  of  grace  in 
saints  doth  not  make  the  blessing,  as  to  its  nature, 
differ.  It  is  the  same  heaven,  the  same  life,  the 
same  gloi-y,  and  the  same  eternity  of  felicity  that 
they  are  in  the  text  promised  to  be  blessed  with. 
That  is  observable  which  I  mentioned  before,  where 
Christ  at  the  day  of  judgment  particularly  men- 
tioneth  and  ownetli  the  least — '  Inasmuch  as  ye 
did  it  not  to  one  of  the  least.'  The  least  then  was 
there,  in  his  kingdom  and  in  his  glory,  as  well  as 
the  biggest  of  all.  '  He  will  bless  them  that  fear 
him,  small  and  great.'  The  small  are  named  first 
in  the  text,  and  are  so  the  first  in  rank;  it  may  be 
to  show  that  though  they  may  be  slighted  and 
little  set  by  in  the  world,  yet  they  are  much  set 
by  in  the  eyes  of  the  Lord. 

Are  great  saints  only  to  have  the  kingdom,  and 
the  glory  everlasting?  Are  great  works  only  to  be 
rewarded?  works  that  are  done  by  virtue  of  great 
grace,  and  the  abundance  of  the  gifts  of  the  Holy 
Ghost?  No:  'Whosoever  shall  give  to  drink  unto 
one  of  these  little  ones  a  cup  of  cold  water  only,  in 
the  name  of  a  disciple,  verily  I  say  unto  you,  he 
shall  in  no  wise  lose  his  (a  disciple's)  reward.' 
Mark,  here  is  but  a  little  gift,  a  cup  of  cold  water, 
and  that  given  to  a  little  saint,  but  both  taken 
special  notice  of  by  our  Lord  Jesus  Christ.  Mat.  x.  42. 
'  He  will  give  reward  to  his  servants  the  prophets, 
and  to  his  saints,  and  to  them  that  fear  his  name, 
small  and  great.'  Ke,  si.  is.  The  small,  therefore, 
among  them  that  fear  God,  are  blessed  with  the 
great,  as  the  great,  with  the  same  salvation,  the 
same  glory,  and  the  same  eternal  life ;  and  they 
shall  have,  even  as  the  groat  ones  also  shall,  as 
much  as  they  can  carry ;  as  much  as  their  hearts, 
souls,  bodies,  and  capacities  can  hold. 

Thirteenth  PnvUege.  Dost  thou  fear  God  ?  why, 
the  Holy  Ghost  hath  on  purpose  indited  for  thee 


A  TREATISE  ON   THE   FEAR   OF   GOD. 


473 


a  whole  psalru  to  sing  concerning  thyself.  So 
that  thou  mayest  even  as  thou  art  in  thy  calling, 
bed,  journey,  or  whenever,  sing  out  thine  own 
blessed  and  happy  condition  to  thine  own  comfort 
and  the  comfort  of  thy  fellows.  The  psalm  is 
called  the  128th  Psalm ;  I  will  set  it  before  thee, 
both  as  it  is  in  the  reading  *  and  in  the  singing 
Psalms : — 

'  Blessed  is  every  one  that  feareth  the  Lord,  that 
walketh  in  his  ways.  For  thou  shalt  eat  the  labour 
of  thine  hands :  happy  sholt  thou  he,  and  it  shall  be 
well  with  thee.  Thy  wife  shall  be  as  a  fruitful  vine 
by  the  sides  of  thine  house;  thy  children  like  olive 
plants  round  about  thy  table.  Behold,  that  thus 
shall  the  man  be  blessed  that  feareth  the  Lord. 
The  Lord  shall  bless  thee  out  of  Zion ;  and  thou 
shalt  see  the  good  of  Jerusalem  all  the  days  of  thy 
life.  Yea,  thou  shalt  see  thy  children's  children, 
and  peace  upon  Israel.' 

AS   IT  IS   SONG, 

Blessed  art  thou  that  fearcst  GoJ, 

And  walkest  iu  his  way: 
l"or  of  thy  labour  thou  shalt  cat ; 

Happy  art  thou,  I  say ! 
Like  fruitful  vines  on  thy  house  side. 

So  doth  thy  wife  spring  out ; 
Thy  children  stand  like  olive  plants 

Thy  tahle  round  ahout. 

Thus  art  thou  blest  that  fearest  God, 

And  he  shall  let  thee  see 
The  promised  Jerusalem, 

And  her  felicity. 
Thou  shalt  thy  children's  cliildrcn  see. 

To  thy  great  joy's  increase ; 
And  likewise  grace  on  Israul, 

Prosperity  and  peace. f 

And  now  I  have  done  with  the  privileges  when 
I  have  removed  one  objection. 

Object.  But  the  Scripture  says,  *  perfect  love  cast- 
eth  out  fear;'  and  therefore  it  seems  that  saints, 
after  that  a  spirit  of  adoption  is  come,  should  not 

*  This  is  from  the  Bible,  and  not  from  the  inferior  version 
in  the  Book  of  Common  Prayer,  commonly  called  the  reading 
Psalms. — Ed. 

t  Steruhold  and  Hopkins's  edit.  1635. — The  propriety  of 
singing  in  public  worship  was  strongly  debated  by  some  of  the 
Nonconformists.  There  were  very  weighty  reasons,  in  perse- 
cuting times,  for  meetings  being  held  as  quietly  as  possible. 
The  Quakers  to  this  day  do  not  admit  singing  in  their  assem- 
blies. The  introduction  of  this  psalm  proves  that  Bunyan  was 
acquainted  with  the  '  singing'  Psalms,  and,  in  all  probability, 
practised  singing  in  public  worship.  "When  James  I.  improved 
this  version  for  chiu-ch  use,  called  the  Psalms  of  King  Da\'id, 
translated  by  King  James,  his  last  fom-  lines  are— 

Thou  of  Jerusalem  shalt  see 

While  as  thou  Uv'st  the  good. 
Thou  shalt  thy  children's  ehildrcu  see, 

hiid  peace  on  Israel's  brood. 

How  blessed  are  we  in  our  day  with  the  poetry  of  "Watts, 
"Wesley,  and  a  host  of  others,  who  have  supplied  the  church 
with  beautiful  soul-inspiring   compositions,  without  fear   to 
restrain  us  in  using  them. — Eu. 
TOL.  I. 


fear,  but  do  their  duty,  as  another  Scripture  saith, 

without  it.    1  Jn.  iv.  18.    Lu.  i.  74,  75. 

Answ.  Fear,  as  I  have  showed  you,  may  be  taken 
several  ways.  L  It  may  be  taken  for  the  fear  of 
devils.  2.  It  may  be  taken  for  the  fear  of  repro- 
bates. 3.  It  may  be  taken  for  the  fear  that  is 
wrought  in  the  godly  by  the  Spirit  as  a  spirit  of 
bondage  ;  or,  4.  It  may  be  taken  for  the  fear  that 
I  have  been  but  now  discoursing  of. 

Now  the  fear  that  perfect  love  casts  out  cannot 
be  that  son-like,  gracious  fear  of  God,  that  I  have 
in  this  last  place  been  treating  of;  because  that 
fear  that  love  casts  out  hath  torment,  but  so  has 
not  the  son-like  fear.     Therefore  the  fear  that  love 
casts  out  is  either  that  fear  that  is  like  the  fear  of 
devils  and  reprobates,  or  that  fear  that  is  begot  in 
the  heart  by  the  Spirit  of  God  as  a  spirit  of  bon- 
dage, or  both  ;  for,  indeed,  all  these  kinds  of  fear 
have  torment,  and  therefore  may  be  cast  out ;  and 
are  so  by  the  spirit  of  adoption,  which  is  called  the 
spirit  of  faith  and  love,  when  he  comes  with  power 
into  the  soul ;  so  that  without  this  fear  we  should 
serve  him.    But  to  argue  from  these  texts  that  we 
ought  not  to  fear  God,  or  to  mix  fear  with  our  wor- 
ship of  him,  is  as  much  as  to  say  that  by  the  spirit 
of  adoption  we  are  made  very  rogues ;  for  not  to 
fear  God  is  by  the  Scripture  applied  to  such.    Lu. 
xxiii.  40.     But  for  what  I  have  affirmed  the  Scripture 
doth  plentifully  confirm,  saying,  '  Happy  is  the  man 
that  feareth  alway.'    And  again,  '  It  shall  be  well 
with  them  that  fear  God,  which  fear  before  him.' 
Fear,  therefore;  the  spirit  of  the  fear  of  the  Lord  is 
a  grace  that  greatly  beautifies  a  Christian,  his 
words,  and  all  his  ways :   '  AVherefore  now  let  the 
fear  of  the  Lord  be  upon  you ;  take  heed,  and  do 
■it,  for  there  is  no  iniquity  with  the  Lord  our  God, 
nor  respect  of  persons,  nor  taking  of  gifts.'    2Ch. 
xix.  7. 

I  come  now  to  make  some  use  and  appUcation  of 
this  doctrine. 

THE  rsE  OF  THIS  doctuixe. 

Having  proceeded  thus  far  about  this  doctrine 
of  the  fear  of  God,  I  now  come  to  make  some  use 
and  application  of  the  whole ;  and  my 

[Use  First,  of  Examination.  ^ 

FmsT  Use  shall  be  a  use  of  EXAiiiXATiox.  Is 
this  fear  of  God  such  an  excellent  thing?  Is  it 
attended  with  so  many  blessed  privileges  ?  Then 
this  should  put  us,  every  soul  of  us,  tipon  a  diligent 
examination  of  ourselves,  to  wit,  whether  this  grace 
be  in  us  or  not,  for  if  it  be,  then  thou  art  one  of 
these  blessed  ones  to  whom  belong  these  glorious 
privileges,  for  thou  hast  an  interest  iu  every  of 
them  ;  but  if  it  shall  appear  that  this  grace  is  not 
in  thee,  then  thy  state  is  fearfully  miserable,  as 
hath  partlv  been  manifest  already,  and  will  further 
3  o 


47-t 


A   TREATISE   ON   THE   FEAR  OF  GOD. 


Lc  seen  in  wliat  comes  after.  IS^ow,  the  better  to 
help  tliec  to  consider,  and  not  to  miss  in  finding 
out  what  tliou  art  in  thy  self-examination,  I  will 
speak  to  this — First.  In  general.  Second.  In  par- 
ticular. 

First.  In  general.  Xo  man  brings  this  grace 
into  the  world  with  hun.  Every  one  by  nature  is 
destitute  of  it ;  for  naturally  none  fear  God,  there 
is  no  fear  of  God,  none  of  this  grace  of  fear  before 
their  eyes,  they  do  not  so  much  as  know  Avhat  it 
is ;  for  this  fear  flows,  as  was  showed  before,  from 
a  new  heart,  faith,  repentance  and  the  like;  of 
which  new  heart,  faith,  and  repentance,  if  thou  be 
void,  thou  art  also  void  of  this  godly  fear.  Men 
must  have  a  mighty  change  of  heart  and  life,  or 
else  they  are  strangers  to  this  fear  of  God.  Alas, 
bow  ignorant  are  the  most  of  this !  Yea,  and 
some  are  not  afraid  to  say  they  are  not  changed, 
nor  desire  so  to  be.  Can  these  fear  God?  can 
these  be  possessed  with  this  grace  of  fear  ?  No : 
'Because  they  have  no  changes,  therefore  they 
fear  not  God. '  Ps.  iv.  19.  Ps.  xxxvi.  1.  Eo.  iii.  18. 

Wherefore,  sinner,  consider  whoever  thou  art 
that  art  destitute  of  this  fear  of  God,  thou  art  void 
of  all  other  graces ;  for  this  fear,  as  also  I  have 
showed,  flowetli  from  the  whole  stock  of  grace 
where  it  is.  There  is  not  one  of  the  graces  of  the 
Spirit,  but  this  fear  is  in  the  bowels  of  it ;  yea,  as 
I  may  say,  this  fear  is  the  flower  and  beauty  of 
every  grace ;  neither  is  there  anything,  let  it  look 
as  much  like  grace  as  it  will,  that  will  be  counted 
so  indeed,  if  the  fruit  thereof  be  not  this  fear  of 
God ;  wherefore,  I  say  again,  consider  well  of  this 
matter,  for  as  thou  shalt  be  found,  with  reference 
to  this  grace,  so  shall  thy  judgment  be.  I  have 
but  briefly  treated  of  this  grace,  yet  have  endea- 
Tom-ed,  with  words  as  fit  as  I  could,  to  display  it 
in  its  colours  before  thy  face,  first  by  showing  you 
what  this  fear  of  God  is,  then  what  it  flows  from, 
as  also  what  doth  flow  from  it ;  to  Avhich,  as  was 
said  before,  I  have  added  several  privileges  that 
are  annexed  to  this  fear,  that  by  all,  if  it  may  be, 
thou  mayest  see  it  if  thou  hast  it,  and  thyself  Avith- 
out  it  if  thou  hast  it  not.  Wherefore  I  refer  thee 
thither  again  for  information  in  this  thing ;  or  if 
thou  art  loath  to  give  the  book  a  second  reading, 
but  Avilt  go  on  to  the  end  now  thou  art  gotten 
hither;  then 

Second  and  2^articularly,  I  conclude  with  these 
several  propositions  concerning  those  that  fear  not 
God. 

1.  That  man  that  is  proud,  and  of  a  high  and 
lofty  mind,  fears  not  God.  This  is  plain  from  the 
exhortation,  'Be  not  high-minded,  but  fear.'  Ko. 
xi.  20.  Here  you  see  that  a  high  mind  and  the  fear 
of  God  arc  set  in  direct  opposition  the  one  to  the 
other ;  and  there  is  in  tliem,  closely  concluded  by 
the  apostle,  that  where  indeed  the  one  is,  there  can- 


not be  the  other;  where  there  is  a  high  mind,  there 
is  not  the  fear  of  God;  and  where  there  is  the  fear 
of  God,  the  mind  is  not  high  but  lowly.  Can  a 
man  at  the  same  time  be  a  proud  man,  and  fear 
God  too?  Why,  then,  is  it  said,  God  beholdeth 
every  one  that  is  proud,  and  abases  him?  and  again, 
He  beholds  the  proud  afar  off?  He  therefore  that 
is  proud  of  his  person,  of  his  riches,  of  his  office, 
of  his  parts,  and  the  like,  feareth  not  God.  It  is 
also  manifest  further,  for  God  resisteth  the  proud, 
which  he  would  not  do,  if  he  feared  him,  but  in  that 
he  sets  him  at  such  a  distance  from  him,  in  that 
he  testifies  that  he  will  abase  him  and  resist  him, 
it  is  evident  that  he  is  not  the  man  that  hath  this 
grace  of  fear;  for  that  man,  as  I  have  showed  you, 
is  the  man  of  God's  delight,  the  object  of  his 

pleasure.    Ps.  cxxxviU.  6.  Ja.  iv.  6.  1  Pe.  v.  5.  Mai.  iv.  1. 

2.  The  covetous  man  feareth  not  God.  This  also 
is  plain  from  the  Word,  because  it  setteth  covetous- 
ness  and  the  fear  of  God  in  direct  opposition.  Men 
that  fear  God  are  said  to  hate  covetousness.  Ex, 
xvui.  21.  Besides,  the  covetous  man  is  called  an 
idolater,  and  is  said  to  have  no  part  in  the  kingdom 
of  Christ  and  of  God.  And  again,  '  The  wicked 
boasteth  of  his  heart's  desire,  and  blesseth  the 
covetous,  whom  the  Lord  abhorreth. '  Eze.  zxxiii.  31. 
Ep.  V.  5.  Ps.  X.  3.  Hearken  to  this,  you  that  hunt 
the  world  to  take  it,  you  that  care  not  how  you 
get,  so  you  get  the  world.  Also  you  that  make 
even  religion  j^our  stalking-horse  to  get  the  world, 
you  fear  not  God.  And  what  will  you  do  whose 
hearts  go  after  your  covetousness  ?  you  who  are 
led  by  covetousness  up  and  down,  as  it  were  by  the 
nose ;  sometimes  to  swear,  to  lie,  to  cozen,  and 
cheat  and  defraud,  when  you  can  get  the  advantage 
to  do  it.  You  are  far,  very  far,  from  the  fear  of 
God.  '  Ye  adulterers  and  adulteresses,'  for  so  the 
covetous  are  called,  *  know  ye  not  that  the  friend- 
ship of  the  world  is  enmity  with  God  ?  whosoever, 
therefore,  will  be  a  friend  of  the  world,  is  the  enemy 
of  God.'  Ja.  iv.  4. 

3.  The  riotous  eaters  of  flesh  have  not  the  fear 
of  God.  For  this  is  done  'without  fear.'  jnde  12. 
Gluttony  is  a  sin  little  taken  notice  of,  and  as  little 
repented  of  by  those  that  use  it,  but  yet  it  is  odious 
in  the  sight  of  God,  and  the  practice  of  it  a  de- 
monstration of  the  want  of  his  fear  in  the  heart : 
yea,  so  odious  is  it,  that  God  forbids  that  his 
people  should  so  much  as  company  with  such.  '  Be 
not,'  saith  he,  *  among  wine-bibbers,  among  riotous 
eaters  of  flesh. '  Pr.  xxiii.  20.  And  he  further  tells  us, 
that  they  that  are  such,  are  spots  and  blemishes  to 
those  that  keep  them  company,  for  indeed  they  fear 

not    God.     2  Pe.  ii.  13.  Ko.  .\iii.  13.  1  Pe.  iv.  4.      AlaS !     SOme 

men  are  as  if  they  were  for  nought  else  born  but  to 
eat  and  to  drink,  and  pamper  their  carcasses  with 
the  dainties  of  this  world,  quite  forgetting  why 
God  sent  them  hither ;  but  such,  as  is  said,  fear 


A  TREATISE   ON  THE  FEAR  OF   GOD. 


475 


not  God,  and  so  consequently  are  of  the  number 
of  them  upon  whom  the  day  of  judgment  will  come 
at  unawares.  Lu.  xxi.  3i. 

4.  The  liar  is  one  that  fears  not  God.  This 
also  is  evident  from  the  plain  text,  '  Thou  hast 
lied, '  saith  the  Lord,  '  and  hast  not  remembered 
me,  nor  laid  it  to  thy  heart:  have  not  I  held  my 
peace  even  of  old,'  saith  the  Lord,  '  and  thou 
fearest  me  not?'  is. hii. n.  What  lie  this  was  is 
not  material ;  it  Avas  a  lie,  or  a  course  of  lying  that 
is  here  rebuked,  and  the  person  or  persons  in  this 
practice,  as  is  said,  were  such  as  feared  not  God  ;  a 
course  of  lying  and  the  fear  of  God  cannot  stand 
together.  This  sin  of  lying  is  a  common  sin,  and 
it  walketh  in  the  world  in  several  guises.  There 
is  the  profane  scoffing  liar,  there  is  the  cunning- 
artificial  liar,  there  is  the  hypocritical  religious  liar, 
with  liars  of  other  ranks  and  degrees.  But  none 
of  them  all  have  the  fear  of  God,  nor  shall  any  of 
them,  they  not  repenting,  escape  the  damnation  of 
hell — '  All  liars  shall  have  their  part  in  the  lake 
which  burnetii  with  fire  and  brimstone.'  Re.  xxi.  8. 
Heaven  and  the  New  Jerusalem  are  not  a  place  for 
such — '  And  there  shall  in  no  wise  enter  into  it 
anything  that  defileth,  neither  whatsoever  worketh 
abomination,  or  mciketh  a  lie.'  ver.  27.  Therefore 
another  scripture  says  that  all  liars  are  with- 
out— '  For  without  are  dogs,  and  sorcerers,  and 
whoremongers,  and  murderers,  and  idolaters,  and 
whosoever  loveth  and  maketh  a  lie.'  Re.  xxii.  15. 
But  this  should  not  be  their  sentence,  judgment, 
and  condemnation,  if  they  that  are  liars  were  such 
as  had  in  them  this  blessed  fear  of  God. 

5.  They  fear  not  God  who  cry  unto  him  for  help 
in  the  time  of  their  calamity,  and  when  they  are 
delivered,  they  return  to  their  former  rebellion. 
This,  Moses,  in  a  spirit  of  prophecy,  asserteth  at 
the  time  of  the  mighty  judgment  of  the  hail. 
Pharaoh  then  desired  him  to  pray  to  God  that  he 
would  take  away  that  judgment  from  him.  Well, 
so  I  will,  said  Moses,  '  But  as  for  thee  and  thy  ser- 
vants, I  know  that  ye  Avill  not  yet  fear  the  Lord 
God. '  Ex.  ix.  30.  As  who  shoidd  say,  I  know  that  so 
soon  as  this  judgment  is  removed,  you  will  to  your 
old  rebellion  again.  And  what  greater  demonstra- 
tion can  be  given  that  such  a  man  feareth  not  God, 
than  to  cry  to  God  to  be  delivered  from  affliction 
to  prosperity,  and  to  spend  that  prosperity  in  re- 
bellion against  him?  This  is  crying  for  mercies 
that  they  may  be  spent,  or  that  we  may  have 
something  to  spend  upon  our  lusts,  and  in  the 
service  of  Satan.  Ja.iv.  1— 3.  Of  these  God  com- 
plains in  the  sixteenth  of  Ezekiel,  and  in  the 
second  of  Hosca — '  Thou  hast,'  saith  God,  *  taken 
thy  fair  jewels  of  my  gold  and  of  my  silver,  which 
I  had  given  thee,  and  madest  to  thyself  images.' 
&c.  Eze..\vi.l7.  This  was  for  want  of  the  fear  of 
God.      Many  of  this  Idnd  there   be  now  in  the 


world,  both  of  men,  and  women,  and  children;  art 
not  thou  that  readest  this  book  of  this  number? 
Hast  thou  not  cried  for  health  Avhen  sick,  for  wealth 
when  poor,  when  lame  for  strength,  when  in  prison 
for  liberty,  and  then  spent  all  that  thou  gottest  by 
thy  prayer  in  the  service  of  Satan,  and  to  gratify 
thy  lusts?  Look  to  it,  sinner,  those  things  are 
signs  that  with  thy  heart  thou  fearest  not  God. 

6.  They  fear  not  God  that  way-lay  his  people 
and  seek  to  overthrow  them,  or  to  turn  them  be- 
sides the  right  path,  as  they  are  journeying  from 
hence  to  their  eternal  rest.  This  is  evident  from 
the  plain  text,  '  Remember,'  saith  God,  '  what 
Amalek  did  unto  thee  by  the  way  when  ye  wero 
come  forth  out  of  Egypt ;  how  he  met  thee  by  the 
way,  and  smote  the  hindmost  of  thee,  even  all  that 
were  feeble  behind  thee,  when  thou  loast  faint  and 
weary,  and  he  feared  not  God.'  De.  xxr.  17,  I8.  Many 
such  Amalekites  there  be  now  in  the  world  that 
set  themselves  against  the  feeble  of  the  flock, 
against  the  feeble  of  the  flock  especially,  still  smit- 
ing them,  some  by  power,  some  with  the  tongue, 
some  in  their  lives  and  estates,  some  in  their  names 
and  reputations,  by  scandals,  slanders,  and  re- 
proach, but  the  reason  of  this  their  ungodly  prac- 
tice is  this,  they  fear  not  God.  For  did  they  fear 
him,  they  would  be  afraid  to  so  much  as  think, 
much  more  of  attempting  to  afflict  and  destroy, 
and  calumniate  the  children  of  God ;  but  such 
there  have  been,  such  there  are,  and  such  there 
will  be  in  the  world,  for  all  men  fear  not  God. 

7.  They  fear  not  God  who  sec  his  hand  upon 
backsliders  for  their  sins,  and  yet  themselves  will 
be  backsliders  also.  '  I  saw,'  saith  God,  *  when 
for  all  the  causes  whereby  backsliding  Israel  com- 
mitted adultery,  I  had  put  her  away,  and  given  her 
a  bill  of  divorce,  yet  her  treacherous  sister  Judah 
feared  not,  but  went  and  played  the  harlot  also.' 
Je.  iii.  8;  ii.  19.  Judah  saw  that  her  sister  was  put 
away,  and  delivered  by  God  into  the  hands  of 
Shalmaneser,  who  carried  her  away  beyond  Baby- 
lon, and  yet,  though  she  saw  it,  she  went  and 
played  the  harlot  also — a  sign  of  great  hardness 
of  heart,  and  of  the  want  of  the  fear  of  God  indeed. 
For  this  fear,  had  it  been  in  her  heart,  it  Avould 
have  taught  her  to  have  trembled  at  the  judgment 
that  was  executed  upon  her  sister,  and  not  to  have 
gone  and  played  the  harlot  also :  and  not  to  have 
done  it  while  her  sister's  judgment  was  in  sight 
and  memory.  But  what  is  it  that  a  heart  that  is 
destitute  of  the  fear  of  God  will  not  do?  No  sin 
comes  amiss  to  such :  yea,  they  will  sin,  they  will 
do  that  themselves,  for  the  doing  of  Avhich  they 
believe  some  are  in  hell-fire,  and  all  because  they 
fear  not  God. 

But  pray  observe,  if  those  that  take  not  warning 
when  they  see  the  hand  of  God  upon  backsliders, 
are  said  to  have  none  of  the  fear  of  God,  have  they 


476 


A   TREATISE   ON   TilE   TEAR  OF  GOD. 


it,  think  you,  that  lay  stumbling-blocks  in  the  way 
of  God's  people,  and  use  devices  to  cause  them  to 
backslide,  yea,  rejoice  when  they  can  do  this  mis- 
chief to  any  ?  and  yet  many  of  this  sort  there  are 
in  the  Avorld,  that  even  rejoice  when  they  see  a 
professor  fall  into  sin,  and  go  back  from  his  pro- 
fession, as  if  they  had  found  some  excellent  thing. 

8,  They  fear  not  God  who  can  look  upon  a  land 
as  wallowing  in  sin,  and  yet  are  not  humbled  at 
the  sight  thereof.  'Have  ye,'  said  God  by  the 
prophet  to  the  Jews,  '  forgotten  the  wickedness  of 
your  fathers,  and  the  wickedness  of  the  kings  of 
Judah,  and  the  Avickedness  of  their  wives,  which 
they  have  committed  in  the  land  of  Judah  and  in 
the  streets  of  Jerusalem  ?  They  are  not  humbled 
to  this  day,  neither  have  they  feared,  nor  walked 
in  my  law.'  Je. xiiv. 9, lo.  Here  is  a  land  full  of 
Avickedness,  and  none  to  bewail  it,  for  they  wanted 
the  fear  of  God,  and  love  to  walk  in  his  law.  But 
how  say  you,  if  they  that  are  not  humbled  at  their 
own  and  others'  wickedness  are  said  not  to  fear, 
or  have  the  fear  of  God,  what  shall  we  think  or 
say  of  such  that  receive,  that  nourish  and  rejoice 
in  such  wickedness  ?  Do  they  fear  God  ?  Yea, 
what  shall  we  say  of  such  that  are  the  inventors  and 
promoters  of  wickedness,  as  of  oaths,  beastly  talk, 
or  the  like?  Do  they,  do  you  think,  fear  God? 
Once  again,  what  shall  we  say  of  such  that  cannot 
be  content  to  be  wicked  themselves,  and  to  invent 
and  rejoice  in  other  men's  wickedness,  but  must 
hate,  reproach,  vilify  and  abuse  those  that  they 
cannot  persuade  to  be  wicked?  Do  they  fear 
God? 

9.  They  that  take  more  heed  to  their  own 
dreams  than  to  the  Word  of  God,  fear  not  God. 
This  also  is  plain  from  the  Word — '  For  in  the  mid- 
titude  of  dreams,  there  are  also  divers  vanities,  but 
fear  thou  God;'  that  is,  take  heed  unto  his  Word. 
Ec.  V.  7.  Is.  vi-i.  20.  Here  the  fearing  of  God  is  opposed 
to  our  overmuch  heeding  dreams:  and  there  is 
implied,  that  it  is  for  want  of  the  fear  of  God 
that  men  so  much  heed  those  things.  What  will 
they  say  to  this  that  give  more  heed  to  a  sugges- 
tion that  ariseth  from  their  foolish  hearts,  oi^that 
is  cast  in  thither  by  the  devil,  than  they  do  to  the 
holy  Word  of  God  ?  These  are  '  filthy  dreamers. ' 
Also,  what  shall  we  say  to  those  that  are  more 
confident  of  the  mercy  of  God  to  their  soul,  be- 
cause he  hath  blessed  them  with  outward  things, 
than  they  arc  afraid  of  his  wrath  and  condemna- 
tion, tliougli  the  whole  of  the  Word  of  God  doth 
fully  verify  the  same  ?  These  are  ^filthy  dreamers ' 
indeed. 

A  dream  is  cither  real,  or  so  by  way  of  sem- 
blance, and  so  some  men  dream  sleeping,  and 
some  waking,  is.  xxix.  7.  And  as  those  that  a  man 
dreams  sleeping  are  caused  either  by  God,  Satan, 
business,  flesh,  or  the  like;  so  arc  they  that  a  man 


dreams  waking,  to  pass  by  those  that  we  have  in 
our  sleep.  Men,  when  bodily  awake,  may  have 
dreams,  that  is,  visions  from  heaven ;  such  are  all 
they  that  have  a  tendency  to  discover  to  the  sinner 
his  state,  or  the  state  of  the  church  according  to 
the  Word.  But  those  that  are  from  Satan,  busi- 
ness, and  the  flesh,  are  such — especially  the  first 
and  last,  to  wit,  from  Satan  and  the  flesh — as  tend 
to  embolden  men  to  hope  for  good  in  a  Avay  dis- 
agreeing with  the  Word  of  God.*  These  Jude  calls 
'filthy  dreamers, '  such  whose  principles  were  their 
dreams,  and  they  led  them  'to  defile  the  flesh,'  that 
is,  by  fornication  and  uncleanness;  'to  despise 
dominion,'  that  the  reins  might  be  laid  upon  the 
neck  of  their  lusts;  'to  speak  evil  of  dignities,' 
of  those  that  God  had  set  over  them,  for  their 
governing  in  all  the  law  and  testament  of  Christ, 
these  dreamt  that  to  live  like  brutes,  to  be  greedy 
of  gain,  and  to  take  away  for  it,  as  Cain  and 
Balaam  did  by  their  wiles,  the  lives  of  the  owners 
thereof,  would  go  for  good  coin  in  the  best  of 
trials.  These  also  Peter  speaks  of.  2  Pe.  ii.  And 
he  makes  their  dreams,  that  Jude  calls  so,  their 
principle  and  errors  in  life  and  doctrine ;  you  may 
read  of  them  in  that  whole  chapter,  where  they  are 
called  cursed  children,  and  so  by  consequence  such 
as  fear  not  God. 

10.  They  fear  not  God,  who  are  sorcerers, 
adulterers,  false  swearers,  and  that  oppress  the 
hireling  of  his  wages.  It  is  a  custom  with  some  men 
to  keep  back  by  fraud  from  the  hireling  that  whicli 
by  covenant  they  agreed  to  pay  for  their  labour ; 
pinching,  I  say,  and  paring  from  them  their  due 
that  of  right  belongs  to  them,  to  the  making  of  them 
cry  in  'the  ears  of  the  Lord  of  sabaoth.'  Ja. v. 4. 
These  fear  not  God;  they  are  reckoned  among  the 
worst  of  men,  and  in  their  day  of  account  God 
himself  will  bear  witness  against  them.  *  And  I,' 
saith  God,  'will  come  near  to  you  to  judgment; 
and  I  will  be  a  swift  witness  against  the  adulterers, 
and  against  the  false  swearers,  and  against  those 
that  oppress  the  hireling  in  Ids  wages,  the  widow 
and  the  fatherless,  and  that  turn  aside  the  stranger 
from  his  right,  and  fear  not  me,  saith  the  Lord.' 

Mai.  iii.  5. 

IL  They  fear  not  God,  who  instead  of  pitying  of, 
rail  at  God's  people  in  their  afiliction,  temptations, 
and  persecutions,  and  rather  rejoice  and  skip  for 
joy,  than  sympathize  Avith  them  in  their  sorrow. 
Thus  did  David's  enemies,  thusdid  Israel's  enemies, 
and  thus  did  the  thief,  he  railed  at  Christ  when  he 
hanged  upon  the  cross,  and  Avas  for  that,  even  by 
his  felloAv,  accounted  for  one  that  feared  not  God, 


*  No  one  can  charge  Bunyan  with  a  superstitious  notion 
of  dreams,  whether  asleep  or  as  if  asleep.  Such  a  mode  of 
interpretation  as  he  recommends  is  both  rational  and  scrip- 
tural. To  dream  awake  is  thus  explained — '  They  dream  on 
in  a  coiurse  of  readius  without  discbtina;.' — Locke. — Ed. 


A   TREATISE   ON   THE   FEAR  OF   GOD. 


477 


lu.  xxiii.  40.  Ps.  xxxv.  1,  22—26.  Read  Ob.  10—15.  Je.  xlriii.  2—6. 

This  is  a  common  thing  among  the  children  of 
men,  even  to  rejoice  at  the  hurt  of  them  that  fear 
God,  and  it  ariseth  even  of  an  inward  hatred  to 
godliness.  They  hate  you,  saith  Christ,  because 
they  hated  me.  Therefore  Christ  takes  what  is 
done  to  his,  in  this,  as  done  unto  himself,  and  so  to 
holiness  of  life.  But  this  falls  hard  upon  such  as 
despise  at,  and  rejoice  to  see,  God's  people  in  their 
griefs,  and  that  take  the  advantage,  as  dogged 
Shimei  did,  to  augment  the  griefs  and  afflictions 
of  God's  people.  2  Sa.  xvi.  5—8.  These  fear  not  God, 
they  do  this  of  enmity,  and  their  sin  is  such  as  will 
hardly  he  blotted  out.  1  Ki.  ii.  8, 9. 

12.  They  fear  not  God,  who  are  strangers  to  the 
effects  of  fear.  '  If  I  be  a.  master,  where  is  my 
fear?'  That  is,  show  that  I  am  so  by  your  fear 
of  me  in  the  eifects  of  your  fear  of  me.  'You 
offer  polluted  bread  upon  mine  altar.'  This  is  not 
a  sign  that  you  fear  me,  ye  offer  the  blind  for  sa- 
crifices, where  is  my  fear?  ye  offer  the  lame  and 
the  sick,  these  are  not  the  effects  of  the  fear  of 
God.  Mai.  i.  6—8.  Sinner,  it  is  one  thing  to  say,  I 
fear  God,  and  another  to  fear  him  indeed.  There- 
fore, as  James  says,  show  me  thy  faith  by  thy 
Avorks,  so  here  God  calls  for  a  testimony  of  thy 
fear  by  the  effects  of  fear.  I  have  already  showed 
you  several  effects  of  fear ;  if  thou  art  a  stranger 
to  them,  thou  art  a  sti-anger  to  this  grace  of  fear. 
Therefore,  to  conclude  this,  it  is  not  a  feigned  pro- 
fession that  will  do ;  nothing  is  good  here,  but 
Avhat  is  salted  with  this  fear  of  God,  and  they  that 
fear  him  are  men  of  truth,  men  of  singleness  of 
heart,  perfect,  upright,  humble,  holy  men;  where- 
fore, reader,  examine,  and  again,  I  say  examine, 
and  lay  the  Word  and  thy  heart  together,  before 
that  thou  concludest  that  thou  fearest  God. 

What !  fear  God,  and  in  a  state  of  nature  ?  fear 
God  without  a  change  of  heart  and  life  ?  What  I 
fear  God  and  be  proud,  and  covetous,  a  wine-bibber, 
and  a  riotous  eater  of  flesh  ?  How!  fear  God  and 
a  liar,  and  one  that  cries  for  mercies  to  spend  them 
npon  thy  lusts  ?  This  would  be  strange.  True, 
thou  mayest  fear  as  devils  do,  but  what  will  that 
profit  ?  Thou  mayest  by  thy  fear  be  driven  away 
from  God,  from  his  Avorship,  people,  and  ways,  but 
v.hat  will  that  avail  ?  It  may  be  thou  mayest  so 
fear  at  present,  as  to  be  a  little  stopped  in  thy  sin- 
ful course ;  perhaps  thou  hast  got  a  knock  from 
the  Word  of  God,  and  are  at  present  a  little  dazzled 
and  hindered  from  being  in  thy  former  and  full 
career  after  sin ;  but  what  of  that  ?  if  by  the  fear 
that  thou  hast,  thy  heart  is  not  united  to  God,  and 
to  the  love  of  his  Son,  Word,  and  people,  thy  fear 
is  nothing  worth.* 


Many  men  also  are  forced  to  fear  God,  as  under- 
lings are  forced  to  fear  those  that  are  by  force  above 
them.  If  thou  only  thus  fearest  God,  it  is  but  a 
false  fear;  it  flows  not  from  love  to  God:  this  fear 
brings  not  willing  subjection,  which  indeed  brings 
the  effect  of  right  fear ;  but  being  over-mastered 
like  an  hypocrite,  thou  subjected  thyself  by  feigned 
obedience,  being  forced,  I  say,  by  mere  dread  to  do 

it.    Pr.  xviii.  44.  ?s.  Ixri.  3. 

It  is  said  of  David,  '  that  the  fame  of  him  went 
out  into  all  lands,  and  the  Lord  brought  the  fear 
of  him  upon  all  nations.'  iCh. xiv.  17.  But  what, 
did  they  now  love  David  ?  did  they  now  choose  him 
to  be  their  king  ?  no  verily ;  they,  many  of  them, 
rather  hated  him,  and,  when  they  could,  made  re- 
sistance against  him.  They  did  even  as  thou  dost — 
feared,  but  did  not  love ;  feared,  but  did  not  choose 
his  government  that  ruled  over  them.  It  is  also 
said  of  Jehoshaphat,  when  God  had  subdued  before 
him  Amnion,  Moab,  and  mount  Seir,  that  'the  fear 
of  God  ivas  on  all  the  kingdoms  of  these  countries, 
when  they  had  heard  that  the  Lord  fought  against 
the  enemies  of  Israel. '  2  ch.  xx.  29.  But,  I  say,  was 
this  fear,  that  is  called  now  the  fear  of  God,  any- 
thing else,  but  a  dread  of  the  greatness  and  power 
of  the  king  ?  No  verily,  nor  did  that  dread  bring 
them  into  a  willing  subjection  to,  and  liking  of  his 
laws  and  government;  it  only  made  them  like  slaves 
and  underlings,  stand  in  fear  of  his  executing  the 
vengeance  of  God  upon  them. 

Therefore  still,  notwithstanding  this  fear,  they 
were  rebels  to  him  in  their  hearts,  and  when  occa- 
sion and  advantage  offered  themselves,  they  showed 
it  by  rising  in  rebellion  against  Israel.  This  fear 
therefore  provoked  but  feigned  and  forced  obedi- 
ence, a  right  emblem  of  the  obedience  of  such,  avIio 
being  still  enemies  in  their  minds  to  God,  are  forced 
by  virtue  of  present  conviction  to  yield  a  little,  even 
of  fear  to  God,  to  his  Word,  and  to  his  ordinances. 
Reader,  whoever  thou  art,  think  of  this,  it  is  tliy 
concern,  therefore  do  it,  and  examine,  and  examine 
again,  and  look  diligently  to  thy  heart  in  thine  exa-  » 
mination,  that  it  beguile  thee  not  about  this  thy  so 
great  concern,  as  indeed  the  fear  of  God  is. 

One  thing  more,  before  I  leave  thee,  let  mo  warn 
thee  of.  Take  heed  of  deferring  to  fear  the  Lord. 
Some  men,  when  they  have  had  conviction  upon 
their  heart  that  the  fear  of  God  is  not  in  them,  have 


*  Whoever  thou  art,  beseech  the  Lord  to  weigh  thee  in  the 
balances  of  the  sanctuary.     No  fear  of  God — no  grace  in  the 


soul.  Of  tliis  class  is  the  proud,  the  covetous,  the  glutton, 
the  liar,  the  apostate,  the  pervcrter  of  God's  people  from  the 
right  way ;  obstinate  and  incorrigible  backsliders ;  those  who 
neither  mourn  nor  sigh  for  the  wickedness  of  the  land ;  they 
that  prefer  their  own  fancies,  dreams,  frames,  and  feelings,  to 
the  Word  of  God;  swearers,  adulterers,  perjured  persons,  and 
oppressors  of  the  poor ;  they  that  insult  the  godly,  and  rejoice 
at  their  sufl'erings;  they  that  have  no  love,  gratitude,  nor 
sense  of  duty  to  God,  as  the  fountain  of  their  unmerited  mer- 
cies. 0  reader,  give  God  no  rest  until,  by  his  Word  and  Spirit, 
he  imparts  to  thee  this  holy  fear  as  the  earnest  of  glory  here- 
after; without  it  you  are  perishing. — J/*S6i«.— Ed. 


473 


A  TREATISE   ON  THE   FEAR  OF   GOD. 


through  the  overpowering  of  their  corruptions  yet 
deferred  and  put  off  the  fear  of  God  from  them,  as 
it  is  said  of  them  in  Jeremiah :  '  This  people  hath 
a  revolting  and  a  rebellious  heart;  they  are  revolted 
and  gone.  Neither  say  they  in  their  heart,  Let  us 
now  fear  the  Lord. '  Je.  v.  23, 21.  They  saw  that  the 
judgments  of  God  attended  them  because  they  did 
not  yet  fear  God,  but  that  conviction  would  not 
prevail  with  them  to  say, '  Let  us  now  fear  the  Lord. ' 
Tliey  were  for  deferring  to  fear  him  still;  they  were 
for  putting  off  his  fear  from  them  longer.  Sinner, 
hast  thou  deferred  to  fear  the  Lord  ?  is  thy  heart 
still  so  stubborn  as  not  to  say  yet,  'Let  us  fear  the 
Lord?'  0  !  the  Lord  hath  taken  notice  of  this  thy 
rebellion,  and  is  preparing  some  dreadful  judgment 
for  thee.  *  Shall  I  not  visit  for  these  things  ?  saith 
the  Lord;  shall  not  my  soul  be  avenged  on  such  a 
Tiation  as  this?'  vtr.  29.  Sinner,  why  shouldest  thou 
pull  vengeance  down  upon  thee  ?  why  shouldest 
thou  pull  vengeance  down  from  heaven  upon  thee  ? 
Look  up,  perhaps  thou  hast  already  been  pulling 
this  great  while,  to  pull  it  down  upon  thee.  0  ! 
pull  no  longer ;  why  shouldest  thou  be  thine  own 
executioner?  Fall  down  upon  thy  knees,  man,  and 
up  with  thy  heart  and  thy  hands  to  the  God  that 
dwells  in  the  heavens ;  cry,  yea  cry  aloud,  Lord, 
unite  mine  heart  to  fear  thy  name,  and  do  not 
harden  mine  heart  from  thy  fear.  Thus  holy  men 
have  cried  before  thee,  and  by  crying  have  pre- 
vented judgment. 

[A  few  things  that  may  2-)rovoke  thee  to  fear  the 
Lord.  ] 

Before  I  leave  this  use,  let  me  give  thee  a  few 
things,  that,  if  God  will,  may  provoke  thee  to  fear 
the  Lord. 

1.  The  man  that  feareth  not  God,  carrieth  it 
worse  towards  him  than  the  beast,  the  brute  beast, 
doth  carry  it  towards  that  man.  '  The  fear  of  you, 
and  the  dread  of  you,  shall  be  upon  every  beast  of 
the  earth,'  yea,  '  and  upon  every  fowl  of  the  air,' 
and  '  upon  all  that  moveth  upon  the  earth,  and 
upon  all  the  fishes  of  the  sea.'  Ge.  ix.  3. 

Mark,  all  my  creatures  shall  fear  you,  and  dread 
you,  says  God.  None  of  them  shall  be  so  hardy  as 
to  cast  of  all  reverence  of  you.  But  what  a  shame 
i:s  this  toman,  that  God  should  subject  all  his  crea- 
tures to  him,  and  he  should  refuse  to  stoop  his  heart 
to  God  ?  The  beast,  the  bird,  the  fish,  and  all,  have 
a  fear  and  dread  of  man,  yea,  God  has  put  it  in 
their  hearts  to  fear  man,  and  yet  man  is  void  of 
fear  and  dread,  I  mean  of  godly  fear  of  him,  that 
thus  lovingly  hath  put  all  things  under  him.  Sin- 
ner, art  thou  not  ashamed,  that  a  silly  cow,  a 
sheep,  yea,  a  swine,  should  better  observe  the  law 
of  his  creation,  than  tliou  dost  the  law  of  thy 
God? 

2.  Consider,  he  that  will  not  fear  God,  God  will 


make  him  fear  him  whether  he  will  or  no.  That  is, 
he  that  doth  not,  will  not  now  so  fear  him,  as  will- 
ingly to  bow  before  him,  and  put  his  neck  into  his 
yoke.  God  will  make  him  fear  him  when  he  comes 
to  take  vengeance  on  him.  Then  he  will  surround 
him  with  terror,  and  with  fear  on  every  side,  fear 
within,  and  fear  without;  fear  shall  be  in  the  way, 
even  in  the  way  that  thou  goest  when  thou  art  going 
out  of  this  world ;  and  that  will  be  dreadful  fear. 
Ec.  xii.  5.  '  I  will  bring  their  fears  upon  them,'  saith 
the  Lord.  is.  iwi.  4. 

3.  He  that  fears  not  God  now,  the  Lord  shall 
laugh  at  his  fears  then.  Sinner,  God  will  be  even 
with  all  them  that  choose  not  to  have  his  fear  in 
their  hearts:  for  as  he  calls  and  they  hear  not  now, 
so  they  shall  cry,  yea,  howl  then,  and  he  will  laugh 
at  their  fears.  '  I  will  laugh,'  saith  he,  '  at  their 
destruction  ;  I  will  mock  when  their  fear  cometh, 
when  your  fear  cometh  as  desolation  and  your 
destruction  cometh  as  a  whirlwind,  when  distress 
and  anguish  cometh  upon  you;  then  shall  they  call 
upon  me,  but  I  will  not  answer:  they  shall  seek 
me  early,  but  they  shall  not  find  me,  for  that  they 
hated  knowledge,  and  did  not  choose  the  fear  of 
the  Lord. '  Pr.  i.  27-29. 

Sinner !  thou  thinkest  to  escape  the  fear ;  but 
what  wilt  thou  do  with  the  pit  ?  Thou  thinkest  to 
escape  the  pit ;  but  what  wilt  thou  do  with  the  snare  ? 
The  snare,  say  you,  what  is  that?  I  answer,  it  is 
even  the  work  of  thine  own  hands.  '  Tiie  wicked 
is  snared  in  the  work  of  his  own  hands, '  he  is  *  snared 
by  the  transgression  oi  his  lips.'  Ps.  ix.  16.  Pr.  xii.  13. 

Sinner !  what  wilt  thou  do  when  thou  comest  into 
this  snare;  that  is,  into  the  guilt  and  terror  that  thy 
sins  will  snaffle*  thee  with,  when  they,  like  a  cord, 
are  fastened  about  thy  soul  ?  This  snare  will  bring 
thee  back  again  to  the  pit,  which  is  hell,  and  then 
how  wilt  thou  do  to  be  rid  of  thy  fear  ?  The  fear, 
pit,  and  the  snare  shall  come  upon  thee,  because 
thou  fearest  not  God. 

Sinner !  art  thou  one  of  them  that  hast  cast  off 
fear  ?  poor  man,  what  wilt  thou  do  when  these  three 
things  beset  thee  ?  Avhither  wilt  thou  fly  for  help  ? 
And  where  wilt  thou  leave  thy  glory  ?  If  thou 
fliest  from  the  fear,  there  is  the  pit;  if  thou  fliest 
from  the  pit,  there  Is  the  snare. 

[Use  Second,  an  exhortation  to  fear  GocL] 

Second  Use.  My  next  word  shall  be  an  eshoht- 
ATION  TO  fear  God.  I  mean  an  exhortation  to 
saints — '  0  fear  the  Lord,  ye  his  saints,  for  there  is 
no  want  to  them  that  fear  him.'  Not  but  that 
every  saint  doth  fear  God,  but  as  the  apostle  saith 

*  'Snaffle;'  a  loose  bridle  \vitliout  a  curb.  'Tosaaffle;' 
to  be  easily  Ictl. 

'  The  tliird  o'  th'  world  is  yours,  wkicli,  with  a  snaffle, 
You  may  pace  easy,  but  not  sucli  a  wife.' 

JnloiiTj  and  CUojialra. — Er. 


A  TREATISE   ON  THE   YEAR   OF   GOD. 


479 


in  another  case,  '  I  beseech  you,  do  it  more  and 
more.'  The  fear  of  the  Lord,  as  I  have  showed 
you,  is  a  grace  of  the  new  covenant,  as  other  saving- 
graces  are,  and  so  is  capable  of  being  stronger  or 
weaker,  as  other  graces  are.  Wherefore  I  beseech 
you,  fear  him  more  and  more. 

It  is  said  of  Obadiah,  that  he  feared  the  Lord 
greatly :  every  saint  fears  the  Lord,  but  every  saint 
does  not  greatly  fear  him.  0  there  are  but  few 
Obadiahs  in  the  world,  I  mean  among  the  saints 
on  earth :  see  the  whole  relation  of  him.  i  K.i.  xviij. 
As  Paul  said  of  Timothy,  'I  have  none  like-minded,' 
so  it  may  be  said  of  some  concerning  the  fear  of 
the  Lord ;  they  have  scarce  a  fellow.  So  it  was 
with  Job,  *  TJiere  is  none  like  him  in  the  earth,  one 
that  feareth  God,'  &c.  Jobi. 8.  There  was  even 
none  in  Job's  day  that  feared  God  like  him,  no, 
there  was  not  one  like  him  in  all  the  earth,  but 
doubtless  there  were  more  in  the  world  that  feared 
God  ;  but  this  fearing  of  him  greatly,  that  is  the 
thing  that  saints  should  do,  and  that  was  the  thing 
that  Job  did  do,  and  in  that  he  did  outstrip  his 
fellows.  It  is  also  said  of  Hananiah,  that  '  he  was 
a  faithful  man,  and  feared  God  above  many.'  Ke. 
vii.  2.  He  also  had  got,  as  to  the  exercise  of,  and 
growth  in,  this  grace,  the  start  of  many  of  his 
brethren.  He  'feared  God  above  many.'  Now 
then,  seeing  this  grace  admits  of  degrees,  and  is  in 
some  stronger,  and  in  some  weaker,  let  ns  be  all 
awakened  as  to  other  graces,  so  to  this  grace  also. 
That  like  as  you  abound  in  everything,  in  faith,  in 
utterance,  in  knowledge,  and  in  all  diligence,  and 
in  yom-  love  to  us,  see  that  ye  abound  in  this 
grace  also.  I  will  labour  to  enforce  this  exhorta- 
tion upon  you  by  several  motives. 

First.  Let  God's  distinguishing  loye  to  you  be 
a  motive  to  you  to  fear  him  greatly.  He  hath 
put  his  fear  in  thy  heart,  and  hath  not  given 
that  blessing  to  thy  neighbour ;  perhaps  not  to  thy 
husband,  thy  wife,  thy  child,  or  thy  parent.  0 
what  an  obligation  should  this  consideration  lay 
upon  thy  heart  greatly  to  fear  the  Loi-d !  Re- 
member also,  as  I  have  showed  in  the  first  part  of 
this  book,  that  this  fear  of  the  Lord  is  his  treasure, 
a  choice  jewel,  given  only  to  favourites,  and  to 
those  that  are  greatly  beloved.  Great  gifts  natur- 
ally tend  to  oblige,  and  will  do  so,  I  trust,  with 
thee,  when  thou  shalt  ingeniously  consider  it.  It 
is  a  sign  of  a  very  bad  nature  when  the  contrary 
shows  itself;  could  God  have  done  more  for  thee 
than  to  have  put  his  fear  in  thy  heart?  This 
is  better  than  to  have  given  thee  a  place  even  in 
heaven  without  it.  Yea,  had  he  given  thee  all 
faith,  all  knowledge,  and  the  tongue  of  men  and 
angels,  and  a  place  in  heaven  to  boot,  they  had  all 
been  short  of  this  gift,  of  the  fear  of  God  in  thy 
heart.  Therefore  love  it,  nom-ish  it,  exercise  it, 
use  all  means  to  cause  it  to  increase  and  grow  in 


thy  heart,  that  it  may  appear  it  is  set  by  at  thy 
hand,  poor  sinner. 

Second.  Another  motive  to  stir  thee  up  to  grow 
in  this  grace  of  the  fear  of  God  may  be  the  privi- 
leges that  it  lays  thee  under.  What  or  where  wilt 
thou  find  in  the  Bible,  so  many  privileges  so  afiec- 
tionately  entailed  to  any  grace,  as  to  this  of  the  fear 
of  God  ?  God  speaks  of  this  grace,  and  of  the  privi- 
leges that  belong  unto  it,  as  if,  to  speak  with 
reverence,  he  knew  not  how  to  have  done  blessing 
of  the  man  that  hath  it.  It  seems  to  me  as  if  this 
grace  of  fear  is  the  darling  grace,  the  grace  that 
God  sets  his  heart  upon  at  the  highest  rate.  As  it 
were,  he  embraces  and  hugs,  and  lays  the  man  in 
his  bosom,  that  hath,  and  grows  strong  in  this 
grace  of  the  fear  of  God.  See  again  the  many 
privileges  in  which  the  man  is  interested  that  hath 
this  grace  in  his  heart :  and  see  also  that  there  arc 
but  few  of  them,  wherever  mentioned,  but  have 
entailed  to  them  the  pronunciation  of  a  blessing, 
or  else  that  man  is  spoken  of  by  way  of  admira- 
tion. 

Third.  Another  motive  may  be  this :  The  man 
that  groweth  in  this  grace  of  the  fear  of  the  Lord 
will  escape  those  evils  that  others  wiU  fall  into. 
Where  this  grace  is,  it  keepeth  the  soul  from  final 
apostasy,  '  I  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me.'  Je.  xxxii.  40.  But 
yet,  if  there  be  not  an  increase  in  this  grace,  much 
evil  may  attend,  and  be  committed  notwithstand- 
ing. There  is  a  child  that  is  healthy,  and  hath 
its  limbs,  and  can  go,  but  it  is  careless ;  now  the 
evil  of  carelessness  doth  disadvantage  it  very  much; 
carelessness  is  the  cause  of  stumblings,  of  falls,  of 
knocks,  and  that  itfalls  into  the  dirt,  yea,  that  some- 
times it  is  bm'ned,  or  almost  drowned.  And  thus 
it  is,  even  with  God's  people  that  fear  him,  because 
they  add  not  to  their  fear  a  care  of  growing  more 
in  the  fear  of  God,  therefore  they  reap  damage ; 
whereas,  were  they  more  in  his  fear,  it  would  keep 
them  better,  deliver  them  more,  and  preserve  them 
from  these  snares  of  death. 

Fourth.  Another  motive  may  be  this :  To  grow 
in  this  grace  of  the  fear  of  God,  is  the  way  to  be 
kept  always  in  a  conscientious  performance  of 
Christian  duties.  An  increase  in  this  grace,  I  say, 
keeps  every  grace  in  exercise,  and  the  keeping  of 
our  graces  in  their  due  exercise,  produceth  a  con- 
scientious performance  of  duties.  Thou  hast  a 
watch  perhaps  in  thy  pocket,  but  the  hand  wiU  not 
as  yet  be  kept  in  any  good  order,  but  does  always 
give  the  lie  as  to  the  hour  of  the  day ;  well,  but 
what  is  the  way  to  remedy  this,  but  to  look  well  to 
the  spring,  and  the  wheels  within?  for  if  they 
indeed  go  right,  so  will  the  hand  do  also.  This  is 
thy  case  in  spiritual  things ;  thou  art  a  gracious 
man,  and  the  fear  of  God  is  in  thcc,  but  yet  for 
all  that,  one  cannot  well  tell,  by  thy  life,  what  time 


4S0 


A   TKEITISE   ON  THE  FEAR  OF  GOD. 


of  day  it  is.*  Thou  givcst  no  true  and  constant 
iArrn  that  thou  art  indeed  a  Christian ;  why,  the 
reason  is,  thou  dost  not  look  well  to  this  grace  of 
the  fear  of  God.  Thou  dost  not  grow  and  increase 
ill  tliat,  but  suffercst  tliy  heart  to  grow  careless, 
and  hard,  and  so  thy  life  remiss  and  worldly: 
Job's  growing  great  in  the  fear  of  God  made  him 
eschew  evil.  Jobi.;  ii.  3. 

Fifth.  Another  motive  is :  This  is  the  way  to 
be  wise  indeed.  A  wise  man  feareth  and  departeth 
from  evil.  It  doth  not  say  a  wise  man  hath  the 
giace  of  fear,  but  a  wise  man  feareth,  that  is, 
putteth  this  grace  into  exercise.  There  is  no 
greater  sign  of  wisdom  than  to  grow  in  this  blessed 
grace.  Is  it  not  a  sign  of  wisdom  to  depart  from 
sins,  which  are  the  snares  of  death  and  hell?  Is 
it  not  a  sign  of  wisdom  for  a  man  yet  more  and 
more  to  endeavour  to  interest  himself  in  the  love 
and  protection  of  God?  Is  it  not  a  high  pomt  of 
wisdom  for  a  man  to  be  always  doing  of  that  which 
lays  him  under  the  conduct  of  angels  ?  Surely  this 
is  wisdom.  And  if  it  be  a  blessing  to  have  this 
fear,  is  it  not  wisdom  to  increase  in  it  ?  Doubtless 
it  is  the  highest  point  of  wisdom,  as  I  have  showed 
before,  therefore  grow  therein. 

Sixth.  Another  motive  may  be  this :  It  is  seemly 
for  saints  to  fear,  and  increase  in  this  fear  of  God. 
He  is  thy  Creator;  is  it  not  seemly  for  creatures  to 
fear  and  reverence  their  Creator  ?  He  is  thy  King; 
is  it  not  seemly  for  subjects  to  fear  and  reverence 
their  King?  He  is  thy  Father;  is  it  not  seemly 
for  children  to  reverence  and  fear  their  Father? 
yea,  and  to  do  it  more  and  more  ? 

Seventh.  Another  motive  may  be :  It  is  honour- 
able to  grow  in  this  grace  of  fear ;  '  When  Ephraim 
spake  trembling,  he  exalted  himself  in  Israel,'  Ho. 
xUi.  1.  Truly,  to  fear,  and  to  aboimd  in  this  fear, 
is  a  sign  of  a  very  princely  spirit ;  and  the  reason 
is,  when  I  greatly  fear  my  God,  I  am  above  the 
fear  of  all  others,  nor  can  anything  in  this  world, 
be  it  never  so  terrible  and  dreadful,  move  me  at 
all  to  fear  them.  And  hence  it  is  that  Christ 
counsels  us  to  fear — 'And  I  say  unto  you,  my 
friends,'  saith  ho,  '  be  not  afraid  of  them  that  kill 
the  body,  and  after  that  have  no  more  that  they 
can  do.'  Aye,  but  this  is  a  high  pitch,  how  should 
we  come  by  such  princely  spirits  ?  well,  I  will  fore- 
warn you  whom  you  shall  fear,  and  by  fearing  of 
him,  arrive  to  this  pitch,  « Fear  him,  which  after 
he  hath  killed,  hath  power  to  cast  into  hell ;  yea, 
I  say^unto  you,  fear  him.'  Lu.xu.4,5.  Indeed  this 
true  fear  of  God  sets  a  man  above  all  the  world. 
And  therefore  it  saith  again,  '  Neither  fear  ye  their 
fear,'  -  but  '  sanctify  the  Lord  God  '  in  yom-  hearts, 


*  How  familiar  but  striking  an  illustration.  Reader,  look 
well  to  the  mainspring,  and  see  also  that  the  wheels  arc  not 
clogged.  We  ought  to  be  living  epistles,  kuowu  and  read  of 
all  men. — Eiu 


'  and  let  him  he  your  fear,  and  let  him  he  your  dread. ' 

Is.  viii.  13, 13. 

Your  great  ranting,  swaggering,  roysters,t  that 
are  ignorant  of  the  nature  of  the  fear  of  God,  count 
it  a  poor,  sneaking,  pitiful,  cowardly  spirit  in  men 
to  fear  and  tremble  before  the  Lord ;  but  whoso 
looks  back  to  jails  and  gibbets,  to  the  sword  and 
burning  stake,  shall  see,  that  there,  in  them,  has 
been  the  most  mighty  and  invincible  spirit  that  has 
been  in  the  world! 

Yea,  see  if  God  doth  not  count  that  the  growth 
of  his  people  in  this  grace  of  fear  is  that  which 
makes  them  honourable,  when  he  positivelv  ex- 
cludeth  those  from  a  dwelling-place  in  his  house, 
that  do  not  honour  them  that  fear  him.  Ps.  xv.  4. 
And  he  saith  moreover,  *  A  woman  tJiat  feareth 
the  Lord,  she  shall  be  praised.'  If  the  world  and 
godless  men  will  not  honour  these,  they  shall  be 
honoured  some  way  else.  Such,  saith  he,  '  that 
honour  me  I  will  honour,'  and  they  shall  be 
honoured  in  heaven,  in  the  chmxhes,  and  among 
the  angels. 

Eighth.  Another  motive  to  grow  in  this  fear  of 
God  may  be:  This  fear,  and  the  increase  of  it, 
qualifies  a  man  to  be  put  in  trust  with  heavenly  and 
spiritual  things,  yea,  and  with  earthly  things  too. 

1.  For  heavenly  and  spiritual  things.  'My  cove- 
nant,' saith  God,  'was  with  [Levi]  of  life  and 
peace,  and  I  gave  them  to  him,  for  the  fear  where- 
with he  feared  me,  and  was  afraid  before  my  name.' 

Mai.  ii.  5. 

Behold  what  a  gift,  what  a  mercy,  what  a  bless- 
ing this  Levi  is  intrusted  with ;  to  wit,  with  God's 
everlasting  covenant,  and  with  the  life  and  peace 
that  is  wrapped  up  in  this  covenant.  But  why  is 
it  given  to  him  ?  the  answer  is,  for  the  fear  where- 
with he  feared  me,  and  was  afraid  before  my  name.' 
And  the  reason  is  good,  for  this  fear  of  God  teaches 
a  man  to  put  a  due  estimation  upon  every  gift  of 
God  bestowed  upon  us ;  also  it  teaches  us  to  make 
use  of  the  same  with  reverence  of  his  name,  and 
respect  to  his  glory  in  most  godly-wise,  aU  Avhich 
becomes  him  that  is  intrusted  with  any  spiritual 
gift.  The  gift  here  was  given  to  Levi  to  minister 
to  his  brethren  doctrinally  thereof,  for  he,  saith 
God,  shall  teach  Jacob  my  statutes  and  Israel  my 
law.  See  also  Ex.  xviii.  21,  and  Ke.  vii.  2,  with  many 
other  places  that  might  be  named,  and  you  will 
find  that  men  fearing  God  and  hating  covetousness; 
that  men  that  fear  God  above  others,  are  intrusted 
by  God,  yea,  and  by  his  church  too,  with  the  trust 
and  ministration  of  spiritual  things  before  any  other 
in  the  world. 


\  '  A  royster ;'  a  violent,  riotous,  blustering,  turbulent  fel- 
low— a  species  of  men  now  much  out  of  date,  as  are  jails  and 
gibbets,  sword  and  burning  stake.  How  great  and  true  that 
courage  which  coidd  look  at,  and  expect,  such  trials,  mthout 
shrinking,  when  they  were  threatened  as  a  reward  for  love  to 
Christ  and  holy  obedience  to  his  gospel! — £d. 


A  TREATISE   ON   THE   FEAR   OF   GOD. 


481 


(2.)  For  earthly  things.  This  fear  of  God  quali- 
fies a  man  to  be  put  in  trust  with  them  rather  than 
with  another.  Therefore  God  made  Joscpli  lord 
of  all  Egypt;  Obadiah,  steward  of  Ahab's  house; 
Daniel,  Mordecai,  and  the  three  cliildren,  Avere  set 
over  the  province  of  Babylon ;  and  this  by  the 
wonderful  working  hand  of  God,  because  he  had  to 
dispose  of  earthly  things  now,  not  only  in  a  com- 
mon way,  but  for  the  good  of  his  people  in  special. 
True,  when  there  is  no  special  matter  or  thing  to 
be  done  by  God  in  a  nation  for  his  people,  then  who 
will  (that  is,  whether  they  have  grace  or  no)  may 
have  the  disposal  of  those  things  ;  but  if  God  has 
anything  in  special  to  bestow  upon  his  people  of 
this  Avorld's  goods,  then  he  will  intrust  it  in  the 
hands  of  men  fearing  God.  Joseph  must  now  be 
made  lord  of  Egypt,  because  Israel  must  be  kept 
from  starving ;  Obadiah  must  now  be  made  steward 
of  Ahab's  house,  because  the  Lord's  prophets  must 
be  hid  from  and  fed  in  despite  of  the  rage  and 
bloody  mind  of  Jezebel ;  Daniel,  with  his  com- 
panions, and  Mordecai  also,  they  were  all  exalted 
to  earthly  and  temporal  dignity,  that  they  might  in 
that  state,  they  being  men  that  abounded  in  the 
fear  of  God,  be  serviceable  to  their  brethren  in 
their  straits  and  difficulties.  Ge.  xiii.  is ;  xii  sa.  i  Ki. 

xviii.  3.  E.S.  vl.  x.  Da.  ii.  48;  iii.  30;  v.  29;   vi.  1—3. 

Ninth.  Another  motive  to  grow  in  this  grace  of 
fear  is,  Where  the  fear  of  God  in  the  heart  of  any 
is  not  growing,  there  no  grace  thrives,  nor  duty 
done  as  it  should. 

There  no  grace  thrives,  neither  faith,  hope,  love, 
nor  any  grace.  This  is  evident  from  that  general 
exhortation,  *  Perfecting  holiness  in  the  fear  of 
God.'  2  Co.  vii.  1.  Perfecting  holiness,  what  is  that? 
but  as  James  says  of  patience,  let  every  grace  have 
its  perfect  work,  that  ye  may  be  perfect  and  entire, 
lacking  nothing.  Ja.  i.  4. 

But  this  cannot  be  done  but  in  the  fear  of  God, 
yea,  in  the  exercise  of  that  grace,  and  so  conse- 
quently in  the  growth  of  it,  for  there  is  no  grace 
but  grows  by  being  exercised.  If  then  you  would 
be  perfect  in  holiness,  if  you  would  have  every 
grace  that  God  has  put  into  your  soiUs,  grow  and 
flourish  into  perfection ;  lay  them,  as  I  may  say, 
a-soak  in  this  grace  of  fear,  *  and  do  all  in  the 
exercise  of  it ;  for  a  little  done  in  the  fear  of  the 
Lord  is  better  than  the  revenues  of  the  wicked. 
And  again,  the  Lord  wiU  not  suifer  the  soul  of  the 
righteous,  the  soul  that  liveth  in  the  fear  of  the 
Lord,  to  famish,  but  he  casteth  away  the  abun- 
dance of  the  wicked.  Bring  abundance  to  God, 
and  if  it  be  not  seasoned  with  godly  fear,  it  shall 
not   be   acceptable   to    him,   but   loathsome   and 


*  This  is  a  very  strong  and  striking  expression.  '  To  soak,' 
means  to  imbibe  as  much  as  we  can  contain ;  and  as  to  the 
inliuence  of  godly  fear,  happy  shall  we  be  in  proportion  as  we 
;ire  enabled  to  follow  Bunyan's  advice. — El). 

VOL.  I. 


abominable  in  his  sight;  for  it  doth  not  flow  from 
the  spirit  of  the  fear  of  the  Lord. 

Therefore,  where  there  is  not  a  growth  in  this 
fear,  there  is  no  duty  done  so  acceptably.  This 
flows  from  that  which  goes  before,  for  if  grace 
rather  decays  than  grows,  where  this  grace  of  fear 
is  not  in  the  growth  and  increase  thereof,  then 
duties  in  their  glory  and  acceptableness  decay 
likewise. 

Tenth.  Another  motive  to  stir  thoe  up  to  grow  in 
the  increase  of  this  grace  of  fear  is,  It  Is  a  grace, 
do  but  abound  therein,  that  will  give  thee  great 
boldness  both  with  God  and  men.  Job  was  a  man 
a  none-such  in  his  day  for  one  that  feared  God; 
and  who  so  bold  with  God  as  Job  ?  who  so  bold 
with  God,  and  who  so  bold  with  men  as  he?  How 
bold  was  he  with  God,  Avhen  he  wishes  for  nothing 
more  than  that  he  might  come  even  to  his  seat, 
and  concludes  that  if  he  could  come  at  him,  ho 
would  approach  even  as  a  prince  unto  him,  and  as 
such  would  order  his  cause  before  him.  Job  xxiii.  3—7; 
xxxi.  35—37.  Also  before  his  friends,  how  bold  was 
he  ?  For  ever  as  they  laid  to  his  charge  that  he 
was  an  hypocrite,  he  repels  them  Avith  the  testi- 
mony of  a  good  conscience,  which  good  conscience 
he  got,  and  kept,  and  maintained  by  increasing  in 
the  fear  of  God;  yea,  his  conscience  was  kept  so 
good  by  this  grace  of  fear,  for  it  was  by  that  that 
he  eschewed  evil,  that  it  was  common  with  him  to 
appeal  to  God  when  accused,  and  also  to  put  him- 
self for  his  clearing  under  most  bitter  curses  and 

imprecations.    Job  xiii.  3—9;  xviii.;  xix.  23,  24;  xxxi. 

This  fear  of  God  is  it  that  keeps  the  conscience 
clean  and  tender,  and  so  free  from  much  of  that 
defilement  that  even  a  good  man  may  be  afflicted 
with,  for  want  of  his  growth  in  this  fear  of  God. 
Yea,  let  me  add,  if  a  man  can  with  a  good  con- 
science say  that  he  desire?  to  fear  the  name  of  God, 
it  win  add  boldness  to  his  soul  in  his  approaclics 
Into  the  presence  of  God.  '0  Lord,'  said  Nehe- 
miah,  '  I  beseech  thee,  let  now  thine  ear  be  atten- 
tive to  the  prayer  of  thy  servant,  and  servants,  avIki 
desire  to  fear  thy  name.'  Ne.  i.  n.  He  pleaded  his 
desire  of  fearing  the  name  of  God,  as  an  argument 
with  God  to  grant  him  his  request;  and  the  reason 
was,  because  God  had  promised  before  '  to  bless 
them  that  fear  him,  both  small  and  great.'  rs.cxv.  13. 

Eleventh.  Another  motive  to  stir  you  up  to  fear 
the  Lord,  and  to  grow  in  this  fear  Is,  By  It  thou 
mayest  have  thy  labours  blessed,  to  the  saving  of 
the  souls  of  others.  It  is  said  of  Levi,  of  whom 
mention  was  made  before,  that  he  feared  God  and 
Avas  afraid  before  his  name — that  he  saA-ed  others 
from  their  sins.  '  The  law  of  truth  Avas  in  his 
mouth,  and  he  Avalked  Avith  me  in  peace  and  equity, 
and  did  turn  away  many  from  iniquity.'  Jl;il.  ii.  c 
The  fear  of  God  that  dwelt  In  his  heart,  showed 
Its  growth  In  the  sanctifying  of  the  Lord  by  his 
3  P 


4.S3 


A  TREATISE   ON  THE   FEAR   OF    GOD. 


life  and  words,  and  the  Lord  also  blessed  this  his 
growth  lierein,  by  blessing  his  labours  to  the 
saving  of  his  neighbours. 

Wouldest  thou  save  thy  husband,  thy  wife,  thy 
children,  <fcc.,  then  be  greatly  in  the  fear  of  God. 

This  Peter  teaches,  'Wives,'  saith  he,  'be  iu 
subjection  to  your  own  husbands,  that,  if  any  obey 
not  the  word,  they  also  may  Avithout  the  word  be 
won  by  the  conversation  of  the  wives,  while  they 
behold  your  chaste  conversation,  coupled  with  fear.' 
1  Pc.  iii.  1,  0.  So  then,  if  wives  and  children,  yea,  if 
husbands,  wives,  children,  servants,  &c.,  did  but 
better  observe  this  general  rule  of  Peter,  to  wit, 
of  letting  their  whole  conversation  be  coupled  with 
fear,  they  might  be  made  instruments  in  God's 
hand  of  much  more  good  than  they  are.  But  the 
misery  is,  the  fear  of  God  is  wanting  in  actions, 
and  that  is  the  cause  that  so  little  good  is  done  by 
those  that  profess.  It  is  not  a  conversation  that 
is  coupled  with  a  profession — for  a  great  profes- 
sion may  be  attended  with  a  life  that  is  not  good, 
but  scandalous ;  but  it  is  a  conversation  coupled 
with  fear  of  God — that  is,  with  the  impressions  of 
the  fear  of  God  upon  it — that  is  convincing,  and 
that  ministereth  the  awakenings  of  God  to  the  con- 
science, in  order  to  saving  the  unbeliever.  0  they 
are  a  sweet  couple,  to  wit,  a  Christian  conversa- 
tion coupled  with  fear. 

The  want  of  this  fear  of  God  is  that  that  has 
been  a  stumbling-block  to  the  blind  oftentimes. 
Alas,  the  world  will  not  be  convinced  by  your  talk, 
by  your  notions,  and  by  the  great  profession  that 
you  make,  if  they  see  not,  therewith  mixed,  the 
lively  impressions  of  the  fear  of  God;  but  will,  as  I 
said,  rather  stumble  and  fall,  even  at  your  conver- 
sation and  at  your  profession  itself.  Wherefore,  to 
prevent  this  mischief,  that  is,  of  stumbling  of  souls 
while  you  make  your  profession  of  God,  by  a  con- 
versation not  becoming  your  profession,  God  bids 
you  fear  him ;  implying  that  a  good  conversation, 
coupled  with  fear,  delivers  the  blind  world  from  those 
falls  that  otherwise  they  cannot  be  delivered  from, 
'  Thou  ahalt  not  curse  the  deaf,  nor  put  a  stum- 
bling-block before  the  blind,  but  shalt  fear  thy  God: 
1  am  the  Lord.'  Le.  xix.  u.  But  shalt  fear  thy  God, 
that  is  the  remedy  that  will  prevent  their  stum- 
bling at  you,  at  what  else  soever  they  stumble. 
Wherefore  Paul  says  to  Timothy,  'Take  heed 
unto  thyself,  and  unto  the  doctrine;  continue  in 
them ;  for  in  doing  this  thou  shalt  botli  save  thy- 
self and  them  that  hear  thee.'  i  Ti.  iv.  ic. 

Twdfth.  Another  motive  to  fear,  and  to  grow  in 
tliis  fear  of  God  is.  This  is  tlie  Avay  to  engage  God 
to  deliver  thee  from  many  outward  dangers,  who- 
ever falls  therein.  Ps.  xxxiv.  7.  This  is  proved  from 
that  of  the  story  of  the  Hebrew  midwives.  '  The 
midwives,'  said  Moses,  'feared  God,'  and  did  not 
drown  the  men-children  as  the  king  had  com- 


manded, but  saved  them  alive.  And  what  follows? 
'  Therefore  God  dealt  well  with  the  midwives;  and 
it  came  to  pass  because  the  midwives  feared  God, 
that  he  made  them  houses.'  Ex.  i.  That  is,  he 
sheltered  them  and  caused  them  to  be  hid  from 
the  rage  and  fury  of  the  king,  and  that  perhaps  in 
some  of  the  houses  of  the  Egyptians  themselves  :• 
for  why  might  not  the  midwives  be  there  hid  as 
well  as  was  Moses  even  in  the  king's  court  ?*  And 
how  many  times  are  they  that  fear  God  said  to  be 
delivered  both  by  God  and  his  holy  angels  ?  as  also 
I  have  already  showed. 

Tlmieenth.  Another  motive  to  fear  and  to  grow 
in  this  fear  of  God  is.  This  is  the  way  to  be  de- 
livered from  errors  and  damnable  opinions.  There 
ai'e  some  that  perish  in  their  righteousness,  that  is 
an  error;  there  be  some  that  perish  in  their  wicked- 
ness, and  that  is  an  error  also.  Some  again  pro- 
long their  lives  by  their  wickedness,  and  others 
are  righteous  over-much,  and  also  some  are  over- 
wise,  and  all  these  are  snares,  and  pits,  and  holes. 
But  then,  sayest  thou,  how  shall  I  escape?  In- 
deed that  is  the  question,  and  the  Holy  Ghost 
resolves  it  thus,  '  He  that  feareth  God  shall  corae 
forth  of  them  all. '  Ec.  vii.  is. 

Fourteenth.  Another  motive  to  fear,  and  to  grow 
in  this  fear  of  God,  is,  Such  as  have  leave,  be  they 
never  so  dark  in  their  souls,  to  come  boldly  to 
Jesus  Christ,  and  to  trust  in  him  for  life.  I  told 
you  before,  that  they  that  fear  God  have  in  the 
general  a  license  to  trust  in  him;  but  now  I  tell 
you,  and  that  in  particular,  that  they,  and  they 
especially,  may  do  it,  and  that  though  in  the  dark; 
you  that  sit  in  darkness  and  have  no  light,  if  this 
grace  of  fear  be  alive  in  your  hearts,  you  have  this  ' 
boldness — *  Who  is  among  you  that  feareth  the 
Lord,'  mark,  that  feareth  the  Lord,  *  that  obeyetll 
the  voice  of  his  servant,  that  walketh  in  darkness, 
and  hath  no  light?  let  him  trust  in  the  name  of 
the  Lord,  and  stay  upon  his  God.'  Is.  i.  lo.  It  is 
no  small  advantage,  j'ou  know,  when  men  have  to 
deal  in  difficult  matters,  to  have  a  patent  or  license 
to  deal ;  now  to  trust  in  the  Lord  is  a  difficult 
thing,  yet  the  best  and  most  gainful  of  all.  But 
then,  some  will  say,  since  it  is  so  difficult,  how 
may  we  do  without  danger?  Why,  the  text  gives  a 
license,  a  patent  to  them  to  trust  in  his  name, 
that  have  his  fear  in  their  hearts — '  Let  him  trust 
in  the  name  of  the  Lord,  and  stay  upon  his  God.'t 

*  The  words,  aiMa  m'5  WT'l•.^  '  he  made  them  houses,'  we 
humbly  suprgest,  may  not  only  mean  that  these  God-fearing 
women  had  safe  dwelling-places,  but,  in  a  more  extensive  sense, 
God  made  thciu  the  heads  of  honourable  families ,  see  1  Sa. 
ii.  35.  2  Sa.  vii.  11,13,  27,  29.  1  Ki.  ii.  24 ;  xi.  28.  So  David's 
prayer  was,  '  Let  my  house  be  established  before  thee ;  thou, 
O  my  God,  wilt  build  me  an  house.'  1  Ch.  rv'ii.  24,  25. — En. 

t  Royal  patents,  iu  Bunyan's  time,  were  lucrative  but  most 
oppressive,  conferring  upon  favourites,  or  their  nominees,  an 
exclusive  right  to  deal  in  anv  article  of  manufacture.    But  the 


A  TREATISE   ON   TPIE   FEAR   OF   GOD. 


483 


Fifteenth.  Another  motive  to  fear  and  grow  in 
this  grace  of  fear,  is,  God  -will  own  and  acknow- 
ledge such  to  be  his,  whoever  he  rejccteth.  Yea 
he  will  distinguish  and  separate  tlicm  from  all 
others,  in  the  day  of  his  terrible  judgments.  He 
will  do  with  them  as  he  did  by  those  that  sighed 
for  the  abominations  that  were  done  in  the  land — 
command  the  man  that  hath  his  ink-horn  by  his 
side  '  to  set  a  mark  upon  their  foreheads, '  that 
they  might  not  fall  in  that  judgment  with  others. 
Eze.  ix.  So  God  said  plainly  of  them  that  feared 
the  Lord,  and  that  thought  upon  his  name,  that 
they  should  be  writ  in  his  book — '  A  book  of  re- 
membrance was  written  before  him  for  them  that 
feared  the  Lord,  and  that  thought  upon  his  name; 
and  they  shall  be  mine,  saith  the  Lord  of  hosts,  in 
that  day  when  I  make  up  my  jewels,  and  I  will 
spare  them  as  a  man  spareth  his  own  son  that 
serveth  him.'  Mai.  iii.  i6, 17.  Mark,  he  both  acknow- 
ledges them  for  his,  and  also  promises  to  spare 
them,  as  a  man  would  spare  his  own  son ;  yea, 
and  moreover,  will  wrap  them  up  as  his  chief 
jewels  with  himself  in  the  bundle  of  life.  Thus 
much  for  the  motives. 

How  to  grow  in  this  fear  of  God. 

Having  given  you  these  motives  to  the  duty  of 
growing  in  this  fear  of  God,  before  I  leave  this 
use,  I  will,  in  a  few  words,  show  you  how  you  may 
grow  in  this  fear  of  God. 

First.  Then,  if  thou  wouldest  grow  in  this  fear 
of  God,  learn  aright  to  distinguish  of  fear  in  gene- 
ral. I  mean,  learn  to  distinguish  between  that 
fear  that  is  godly,  and  that  which  in  itself  is  in- 
deed ungodly  fear  of  God ;  and  know  them  well  the 
one  from  the  other,  lest  the  one,  the  fear  that  in 
itself  indeed  is  ungodly,  get  the  place,  even  the 
upper  hand  of  that  which  truly  is  godly  fear.  And 
remember  the  ungodly  fear  of  God  is  by  God  him- 
self counted  an  enemy  to  him,  and  hurtfid  to  his 
people,  and  is  therefore  most  plentifully  forbidden 

in  the  Word  ;  Ge.  iii.  15;  xxvi.  2-t;  xlvi.  3.  Ex.  xiv.  13;  xx.  20. 
Nu.  xiv.  9;  xxi.  34.  Is.  xli.  10,  14;  xliii.  1;  xliv.  2,  8;  liv.  i.  Je.  xxx.  10. 
Da.  X.  12, 19.  Joel  ii.  21.  Hag.  ii.  5.  Zee.  viii.  13. 

Second.  K  thou  wouldest  grow  in  this  godly  fear, 
learn  rightly  to  distinguish  it  from  that  fear,  in 
particular,  that  is  godly  but  for  a  time ;  even  from 
that  fear  that  is  wrought  by  the  Spirit,  as  a  spirit 
of  bondage.  I  say,  learn  to  distinguish  this  from 
that,  and  also  perfectly  to  know  the  bounds  that 
God  hath  set  to  that  fear  that  is  wrought  by  the 
Spirit,  as  a  spirit  of  bondage ;  lest,  instead  of 
growing  in  the  fear  that  is  to  abide  with  thy  soul 
for  ever,  thou  be  ovci--run  again  with  that  first 
fear,  which  is  to  abide  with  thee  but  till  the  spirit 

patent  to  God's  fearers,  to  trust  in  him  when  involved  in  dark- 
ness and  distress,  is  a  blessed  privilee;c,  ii'jurious  to  Efjne. 
—Ed. 


of  adoption  come.  And  that  thou  mayest  not  only 
distinguish  them  one  from  the  other,  but  also  keep 
each  in  its  due  place  and  bounds,  consider  in 
general  of  what  hath  already  been  said  upon  this 
head,  and  in  particular  that  the  first  fear  is  no  more 
wrought  by  the  Holy  Spirit,  but  by  the  devil,  to 
distress  thee,  and  make  thee  to  live,  not  lilce  a  son, 
but  a  slave.  And  for  thy  better  help  in  this  mat- 
ter, know  that  God  himself  hath  set  bounds  to  this 
fear,  and  has  concluded  that  after  the  spirit  of 
adoption  is  come,  that  other  fear  is  M-rought  in  thy 
heart  by  him  no  more.  Uo.  viii.  15.  2  Ti.  i.  7. 

Again,  before  I  leave  this,  let  me  tell  thee  that 
if  thou  dost  not  well  bestir  thee  in  this  matter,  this 
bondage  fear,  to  wit,  that  which  is  like  it,  though 
not  wrought  in  thee  by  the  Holy  Ghost,  will,  by 
the  management  and  subtlety  of  the  devil,  the 
author  of  it,  haunt,  disturb,  and  make  thee  live 
uncomfortably,  and  that  while  thou  art  an  heir  of 
God  and  his  kingdom.  This  is  that  fear  that  the 
apostle  speaks  of,  that  makes  men  *  all  their  life- 
time subject  to  bondage.'  He.  ii.  14, 15.  For  though 
Christ  will  deliver  thee  indeed  at  last,  thou  having 
embraced  him  by  faith,  yet  thy  life  will  be  full  of 
trouble ;  and  death,  though  Jesus  hath  abohshed 
it,  will  be  always  a  living  bugbear  to  thee  hi 
all  thy  ways  and  thoughts,  to  break  thy  peace, 
and  to  make  thee  to  draw  thy  loins  heavily  after 
him. 

Third.  Wouldest  thou  grow  in  this  godly  fear? 
then,  as  thou  shouldest  learn  to  distinguish  of 
fears,  so  thou  shouldest  make  conscience  of  which 
to  entertain  and  cherish.  If  God  would  have  his 
fear — and  it  is  called  his  fear  by  way  of  eminency — 
*  that  his  fear  may  be  before  you,  that  ye  sin  not,' 
Ex.  xs.  :io.  Je.  xxxii.  40. — I  Say,  if  God  would  have  his 
fear  be  Avith  thee,  then  thou  shouldest  make  con- 
science of  this,  and  not  so  lightly  give  way  to 
slavish  fear,  as  is  common  for  Christians  to  do. 

There  is  utterly  a  fault  among  Christians  about 
this  thing ;  that  is,  they  make  not  that  conscience 
of  resisting  of  slavish  fear  as  they  ought;  they 
rather  cherish  and  entertain  it,  and  so  weaken 
themselves,  and  that  fear  that  they  ought  to 
strengthen. 

And  this  is  the  reason  that  we  so  often  lie  grab- 
bling* under  the  black  and  amazing  thoughts  that 
are  engendered  in  our  hearts  by  unbelief ;  for  this 
fear  nourisheth  unbelief;  that  is,  now  it  doth,  to 
wit,  if  we  give  way  to  it  after  the  spirit  of  adoption 
is  come,  and  readily  closeth  with  all  the  fiery  darts 
of  the  wicked. 

But  Christians  are  ready  to  do  with  this  fear  as 
the  horse  does  when  the  tinesf  of  the  fork  are  set 

*  'Grabbling;'  sprawling  along,  drawing  the  body,  by  the 
hands,  through  a  small  aperture  in  a  mine. — En. 

t  '  Tines ;'  from  the  Saxon;  the  teeth  or  spikes  in  the  rowcl 
of  a  spur. — Ed. 


4  Si 


A  TREATISE   ON  THE  FEAR  OF  GOD. 


a'>-ainst  bis  side ;  even  lean  to  it  until  it  entereth 
into  his  belly.  AYe  lean  naturally  to  this  fear,  I 
mean,  after  God  bas  done  good  to  our  souls ;  it  is 
liard  striving  against  it,  because  it  has  even  our 
sense  and  feeling  of  its  side.  But  I  say,  if  thou 
v/ouldest  be  a  growing  Christian — growing,  I  say, 
in  the  fear  that  is  godly,  in  the  fear  that  is  always 
so — then  make  conscience  of  striving  against  the 
other,  and  against  all  these  things  that  would 
bring  thee  back  to  it.  '  Wherefore  should  I  fear,' 
said  David,  '  in  the  day  of  evil,  when  the  iniquity 
of  my  heels  shall  compass  me  about?'  Pa.  xUx.  5. 

What  I  not  fear  in  the  day  of  evil  ?  What !  not 
when  the  iniquity  of  thy  heels  compasseth  thee 
about?  No,  not  then,  saith  he,  that  is,  not  with 
that  fear  that  would  bring  him  again  into  bondage 
to  the  law  ;  for  he  had  received  the  spirit  of  adop- 
tion before.  Indeed,  if  ever  a  Christian  has  ground 
to  give  way  to  slavish  fear,  it  is  at  these  two  times, 
to  wit,  in  the  day  of  evil,  and  when  the  iniquity  of 
his  heels  compasseth  him  about ;  but  you  see, 
David  would  not  then,  no,  not  then,  give  way  there- 
to, nor  did  he  see  reason  Avhy  he  should.  '  Where- 
fore should  I,'  said  he?  Aye,  wherefore  indeed? 
fince  now  thou  art  become  a  son  of  God  through 
Christ,  and  hast  received  the  Spirit  of  his  Son  into 
thy  heart,  crying,  Father,  Father. 

Fourth.  Wouldest  thou  grow  in  this  grace  of  godly 
fear?  then  grow  in  the  knowledge  of  the  new  cove- 
nant, for  that  is  indeed  the  girdle  of  our  reins,  and 
the  strength  of  our  souls.  Hear  what  Zacharias 
saith:  God,  says  he,  'hath  raised  up  an  horn  of 
salvation  for  us  in  the  house  of  his  servant  David, 
as  he  spake  by  the  mouth  of  his  holy  prophets 
which  have  been  since  the  world  began. '  But  what 
was  it  ?  what  was  it  that  he  spake  ?  Why,  '  That 
he  would  grant  unto  us,  that  we,  being  delivered  out 
of  the  hand  of  our  enemies,  might  serve  him  without 
fear,'  without  this  slavish  bondage  fear,  *  in  holi- 
ness and  righteousness  before  him  all  the  days  of 
our  life. '  But  upon  what  is  this  princely  fearless 
service  of  God  grounded?  Why,  upon  the  holy 
covenant  of  God,  upon  the  oath  that  he  swore  unto 
Abraham.  Lu.  i,  00-74.  Now  in  this  covenant  is 
M-rapped  up  all  thy  salvation ;  in  it  is  contained  all 
thy  desire,  and  I  am  sure,  that  then  it  containeth 
the  complete  salvation  of  thy  soul;  and  I  say, 
since  this  covenant  is  confirmed  by  promise,  by 
oath,  and  by  the  blood  of  the  Son  of  God,  and  that 
on  purpose  that  thou  migbtest  serve  thy  God  with- 
out slavish  fear,  then  the  knowledge  and  faith  of 
this  covenant  is  of  absolute  necessity  to  bring  us 
into  this  liberty,  and  out  of  our  slavish  terrors,  and 
so,  consequently,  to  cause  us  to  grow  in  that  son- 
like, godly  fear,  which  became  even  the  Son  of  God 
himself,  and  becomes  all  his  disciples  to  live  in  the 
growth  and  exercise  of. 

Fifth.  Wouldest  thou  grow  in  this  o-odly  fear? 


then  labour  even  always  to  keep  thine  evidences 
for  heaven  and  of  thy  salvation  alive  upon  thy 
heart;  for  he  that  loseth  his  evidences  for  heaven, 
will  hardly  keep  slavish  fear  out  of  heart ;  but  he 
that  hath  the  wisdom  and  grace  to  keep  them 
alive,  and  apparent  to  himself,  he  will  grow  in  this 
godly  fear.  See  how  David  words  it,  *  From  the 
end  of  the  earth,'  saith  he,  '  will  I  cry  unto  thee ; 
when  my  heart  is  overwhelmed,  lead  me  to  the  rock 
that  is  higher  than  I.  For  thou  hast  been  a  shelter 
for  me,  and  a  strong  tower  from  the  enemy :  I  will 
abide  in  thy  tabernacle  for  ever.  For  thou,  0  God, 
hast  heard  my  vows  ;  thou  hast  given  me  the  heri- 
tage of  those  that  fear  thy  name.'  Ps.ki.s— 5.  Mark 
a  little,  David  doth  by  these  words,  in  the  first  place, 
suggest  that  sometimes,  to  his  thinking,  he  was 
as  far  off  of  his  God  as  the  ends  of  the  earth  are 
asunder,  and  that  at  such  times  he  was  subject  to 
be  overwhelmed,  afraid:  [And]  second,  the  way 
that  he  took  at  such  times,  to  help  himself,  was  to 
cry  to  God  to  lead  him  again  to  Jesus  Christ — *  lead 
me  to  the  rock  that  is  higher  than  I ;'  for  indeed 
without  faith  in  him,  and  the  renewing  of  that 
faith,  there  can  be  no  evidence  for  heaven  made  to 
appear  unto  the  soul.  This  therefore  he  prays  for 
first.  Then  he  puts  that  faith  into  exercise,  and 
that  with  respect  to  the  time  that  was  past,  and  also 
of  the  time  that  was  to  come.  For  the  time  past, 
says  he,  *  Thou  hast  been  a  shelter  to  me,  and  a 
strong  tower  from  the  enemy ; '  and  for  the  time  to 
come,  he  said,  '  I  will  abide  in  thy  tabernacle,'  that 
is,  in  thy  Christ  by  faith,  and  in  thy  way  of  wor- 
ship by  love,  '  for  ever.'  And  observe  it,  he  makes 
the  believing  remembrance  of  his  first  evidences 
for  heaven  the  ground  of  this  his  cry  and  faith, 
'  For  thou, '  says  he,  '  0  God,  hast  given  me  the 
heritage  of  those  that  fear  thy  name. '  Thou  hast 
made  me  meet  to  be  a  partaker  of  the  mercy  of 
thy  chosen,  and  hast  put  me  under  the  blessing  of 
goodness  wherewith  thou  hast  blessed  those  that 
fear  thee.  Thus  you  see  how  David,  in  his  dis- 
tresses, musters  up  his  prayers,  faith,  and  evidences 
for  eternal  life,  that  he  might  deliver  himself  from 
being  overwhelmed,  that  is,  with  slavish  fear,  and 
that  he  might  also  abound  in  that  son-like  fear  of 
his  fellow-brethren,  that  is  not  only  comely,  with 
respect  to  our  profession,  but  profitable  to  our 
souls. 

Sixth.  Wouldest  thou  grow  in  this  fear  of  God  ? 
then  set  before  thine  eyes  the  being  and  majesty 
of  God ;  for  that  both  begetteth,  maintaineth,  and 
increasetb  this  fear.  And  hence  it  is  called  the 
fear  of  God,  that  is,  an  holy  and  awful  dread  and 
reverence  of  his  majesty.  For  the  fear  of  God  is 
to  stand  in  awe  of  him,  but  how  can  that  be  done 
if  we  do  not  set  him  before  us?  And  again,  if  we 
would  fear  him  more,  we  must  abide  more  in  the 
sense  and  fiilth  of  his  glorious  majesty.     Hence 


A  TREATISE    ON    THE   FEAR   OF   GOD. 


485 


this  fear  and  God's  name  is  so  often  put  together: 
as  fear  God,  fear  the  Lord,  fear  thy  God,  do  this 
in  the  fear  of  the  Lord,  and  thou  shalt  fear  thy 
God,  I  am  the  Lord.  For  these  words,  '  I  ain  the 
Lord  thy  God,'  and  the  like,  are  on  purpose  put 
in,  not  only  to  show  us  whom  we  should  fear,  but 
also  to  beget,  maintain,  and  increase  in  us  that  fear 
that  is  due  from  us  to  that  '  glorious  and  fearful 
xname,  the  Lord  our  God.'  De.  xxvUi.  38. 

Seventh.  Wouldest  thou  grow  in  this  grace  of 
fear  ?  then  keep  always  close  to  thy  conscience  the 
authority  of  the  Word  ;  fear  the  commandment  as 
the  commandment  of  a  God  both  mighty  and 
glorious,  and  as  the  commandment  of  a  father, 
both  loving  and  pitiful ;  let  this  commandment,  I 
say,  be  always  with  thine  eye,  Avith  thine  ear,  and 
with  thine  heart ;  for  then  thou  wilt  be  taught,  not 
only  to  fear,  but  to  abound  in  tlie  fear  of  the  Lord. 
Every  grace  is  nourished  by  the  Word,  and  without 
it  there  is  no  thrift  in  the  soul.  Pr.  xiii.  I3;iv.20— 23.  Dc. 

vi.  1, 2. 

Eighth.  Wouldest  thou  grow  in  this  grace  of  fear? 
then  be  much  in  the  faith  of  the  promise,  of  the 
promise  that  maketh  over  to  thy  soul  an  interest 
in  God  by  Christ,  and  of  all  good  things.  The 
promise  naturally  tendeth  to  increase  in  us  the 
fear  of  the  Lord,  because  this  fear,  it  grows  by 
goodness  and  mercy ;  they  shall  fear  the  Lord,  and 
his  goodness;  now  this  goodness  and  mercy  of  God, 
it  is  wrapt  up  in,  and  made  over  to  us  by  promise; 
for  God  gave  it  to  Abraham  by  promise.  There- 
fore the  faith  and  hope  of  the  promise  causeth  this 
fear  to  grow  in  the  soul — '  Having  therefore  these 
promisee,  dearly  beloved,  let  us  cleanse  ourselves 
from  all  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God.'  2  Co.  vu.  i.  'Perfecting 
holiness  in  the  fear  of  God ;'  therefore  that  fear  by 
the  promise  must  needs  grow  mighty,  for  by,  with, 
and  in  it,  you  see  holiness  is  perfected. 

Ninth.  Wouldest  thou  grow  in  this  grace  of  fear? 
then  remember  the  judgments  of  God  that  have, 
or  shall  certainly  overtake,  those  professors,  that 
have  either  been  downright  hypocrites,  or  else 
unwatchful  Christians.  For  both  these  sorts  par- 
take of  the  judgments  of  God  ;  the  one,  to  wit,  the 
true  Christian,  for  his  imwatchfulness,  for  his 
correction  ;  the  other,  to  wit,  the  hypocrite,  for 
his  hypocrisy,  to  his  destruction.  This  is  a  way 
to  make  thee  stand  in  awe,  and  to  make  thee 
tremble,  and  grow  in  the  grace  of  fear  before  thy 
God. 

Judgments!  you  may  say,  what  judgments? 
Answ.  Time  will  fail  me  here  to  tell  thee  of  the 
judgments  that  sometimes  overtake  God's  people, 
and  that  always  certainly  overtake  the  hypocrite 
for  his  transgressions.  For  those  that  attend 
God's  people,  I  would  have  thee  look  back  to  the 
place  in  this  book  where   they  are  particularly 


touched  upon.  And  for  those  that  attend  the 
hypocrite,  in  general  they  are  these.  1.  Blind- 
ness of  heart  in  this  world.  2.  The  death  of  their 
hope  at  the  day  of  their  death.  3.  And  the 
damnation  of  their  souls  at  the  day  of  judgment. 

Mat.  xxiii.  13—19.    Job  viii.  13;  xi.  20;  xviii.  14;  .xx.  4 — 7.  Mat.  xxiii. 

33;  xxiv.  51.  Lu.  xx.  47.  The  godly  Consideration  of 
these  things  tend  to  make  men  grow  in  the  fear 
of  God. 

Tenth.  Wouldest  thou  grow  in  this  grace  of  fear? 
then  study  the  excellencies  of  the  grace  of  fear,  and 
what  profit  it  yieldetli  to  them  that  have  it,  and 
labour  to  get  thy  heart  into  the  love,  both  of  the 
c-xercise  of  the  grace  itself,  and  also  of  the  fruit  it 
yieldeth ;  for  a  man  hardly  grows  in  the  increase 
of  any  grace,  until  his  heart  is  united  to  it,  and 
until  it  is  made  lovely  in  his  eyes.  r-s.  cxix.  ua,  120. 
Now  the  e-\cellencles  of  this  grace  of  fear  have  also 
been  discoursed  of  in  this  book  before,  where  by 
reading  thou  shalt  find  the  fruit  it  bears,  and  the 
promises  that  are  annexed  to  it,  which,  because 
they  ai-e  many,  I  refer  thee  also  thither  for  thy 
instruction. 

Eleventh.  Wouldest  thou  grow  in  this  grace  of 
fear?  then  remember  what  a  world  of  privileges 
do  belong  to  them  that  fear  the  Lord,  as  also  I 
have  hinted ;  namely,  that  such  shall  not  be  hurt, 
shall  want  no  good  thing,  shall  be  guarded  by 
angels,  and  have  a  special  license,  though  in  never 
so  dreadful  a  plight,  to  trust  in  the  name  of  the 
Lord,  and  stay  upon  their  God. 

Twelfth.  Wouldest  thou  grow  in  this  grace  of 
fear?  then  be  much  in  prayer  to  God  for  abund- 
ance of  the  increase  thereof.  To  fear  God  is  that 
which  is  according  to  his  will,  and  if  we  ask  any- 
thing according  to  his  will,  he  heareth  us.  Pray 
therefore  that  God  will  unite  thy  heart  to  fear  his 
name ;  this  is  the  way  to  grow  in  the  grace  of 
fear. 

Lastly,  Wouldest  thou  grow  in  this  grace  of 
fear?  then  devote  thyself  to  it.  rs.  cxix.  38.  Devote 
myself  to  it,  you  will  say,  how  is  that  ?  I  answer, 
why,  give  thyself  to  it,  addict  thyself  to  it.  So- 
lace thyself  in  the  contemplation  of  God,  and  of  a 
reverence  of  his  name,  and  word,  and  worship. 
Then  wilt  thou  fear,  and  grow  in  this  grace  of 
lear. 

What  things  they  are  that  have  a  teiidency  in  them 

to  hinder  the  growth  of  the  fear  of  God  in  oui 

hearts. 

And  that  I  may  yet  be  helpful  to  thee,  reader, 

I  shall  now  give  thee  caution  of  those  things  that 

will,  if  way  be  given  to  them,  hinder  thy  growth  in 

this  fear  of  God,  the  which,  because  they  arc  very 

hurtful  to  the  people  of  God,  I  would  have  thee 

be  warned  by  them.     And  they  are  these  which 

follow : 


48G 


A  TREATISE   ON   THE  FEAR  OP  GOD, 


Fir^.  If  thou  wouldest  grow  in  this  grace  of  fear, 
take  heed  of  a  haud  ueakt,  for  that  will  hinder 
thy  growth  in  this  grace.  '  Why  hast  thou  hard- 
cued'^our  heart  from  thy  fear?'  was  a  bitter  com- 
plaint of  the  chiu-ch  heretofore ;  for  it  is  not  only 
the  judgment  that  in  itself  is  dreadful  and  sore  to 
God's  people,  but  that  which  greatly  hindereth 
the  growth  of  this  grace  in  the  soul.  Is.bdii.i7. 
A  hard  heart  is  but  barren  ground  for  any  grace 
to  grow  in,  especially  for  the  grace  of  fear :  there 
is  but  little  of  this  fear  where  the  heart  is  indeed 
hard ;  neither  will  there  ever  be  much  therein. 

Now  if  thou  wouldest  be  kept  from  a  hard  heart, 
1 .  Take  heed  of  the  beginnings  of  sin.  Take  heed, 
I  say,  of  that,  though  it  should  be  never  so  small ; 
*  A  little  leaven  leaveneth  the  whole  lump.'  There 
is  more  in  a  lit^e  sin  to  harden,  than  in  a  great 
deal  of  grace  to  soften.  David's  look  upon  Bath- 
sheba  was,  one  would  think,  but  a  small  matter ; 
yet  that  beginning  of  sin  contracted  such  hardness 
of  heart  in  him,  that  it  carried  him  almost  beyond 
all  fear  of  God.  It  did  carry  him  to  commit  lewd- 
ness with  her,  murder  upon  the  body  of  Uriah,  and 
to  abundance  of  wicked  dissimulation ;  which  are 
things,  I  say,  that  have  direct  tendency  to  quench 
and  destroy  all  fear  of  God  in  the  soul. 

2.  If  thou  hast  sinned,  lie  not  down  without 
repentance ;  for  the  want  of  repentance,  after  one 
has  sinned,  makes  the  heart  yet  harder  and  harder. 
Indeed  a  hard  heart  is  impenitent,  and  impenitence 
also  makes  the  heart  harder  and  harder.  So  that 
if  impenitence  be  added  to  hardness  of  heart,  or  to 
the  beginnings  of  sin  which  makes  it  so,  it  will 
quickly  be  with  that  soul,  as  is  said  of  the  house 
of  Israel,  it  will  have  a  whore's  forehead,  it  will 
hardly  be  brought  to  shame.  Je.  iu.  3. 

3.  If  thou  wouldest  be  rid  of  a  hard  heart,  that 
great  enemy  to  the  growth  of  the  grace  of  fear,  be 
much  with  Christ  upon  the  cross  in  thy  medita- 
tions ;  for  that  is  an  excellent  remedy  against  hard- 
ness of  heart :  a  right  sight  of  him,  as  he  hanged 
there  for  thy  sins,  will  dissolve  thy  heart  into  tears, 
and  make  it  soft  and  tender.  '  They  shall  look 
upon  mc  whom  they  have  pierced,  -  and  mourn.' 
Zee.  xii.  10.  Now  a  soft,  a  tender,  and  a  broken  heart, 
is  a  fit  place  for  the  grace  of  fear  to  thrive  in. 
Lut, 

Becoiid.  If  thou  wouldest  have  the  grace  of  fear 
to  grow  in  thy  soul,  take  heed  also  of  A  prayerless 
heart,  for  that  is  not  a  place  for  this  grace  of  fear 
to  grow  in.  Hence  he  that  restraineth  prayer  is 
said  to  cast  off  fear.  *  Thou  easiest  off  fear,'  said 
one  of  his  friends  to  Job,  But  how  must  he  do 
that  ?  "VVhy  the  next  words  show,  '  Thou  restrain- 
est  prayer  before  God.'  Job  xv.  4.  Secst  thou  a  pro- 
fessor that  prajeth  not?  that  man  thrusteth  the 
fear  of  God  away  from  him.  Seest  thou  a  man 
that  prays  but  little,  that  man  feareth  God  but 


little  ;  for  it  is  the  praying  soul,  the  man  that  is 
mighty  in  praying,  that  has  a  heart  for  the  fear 
of  God  to  grow  in.  Take  heed,  therefore,  of  a 
prayerless  heart,  if  you  would  grow  in  this  grace 
of  the  fear  of  God.  Prayer  is  as  the  pitcher  that 
fetcheth  water  from  the  brook,  therewith  to  water 
the  herbs ;  break  the  pitcher,  and  it  will  fetch  no 
water,  and  for  want  of  water  the  garden  withers. 

Tliird.  Wouldest  thou  grow  in  this  grace  of 
fear?  then  take  heed  of  a  light  and  wanton 
heart,  for  neither  is  such  a  heart  good  ground  for 
the  fear  of  God  to  grow  in.  Wherefore  it  is  said 
of  Israel,  '  She  feared  not,  but  went  and  played 
the  harlot  also.'  She  was  given  to  wantonness, 
and  to  be  light  and  vain,  and  so  her  fear  of  God 
decayed.  Je.  iii.  8.  Had  Joseph  been  as  wanton  as 
his  mistress,  he  had  been  as  void  of  the  fear  of 
God  as  she ;  but  he  was  of  a  sober,  tender,  godly, 
considerate  spirit,  therefore  he  grew  in  the  fear 
of  God. 

Fourth.  Wouldest  thou  grow  in  this  grace  of 
fear?  then  take  heed  of  a  covetous  heart,  for 
neither  is  that  which  is  such  an  one  good  ground 
for  this  grace  of  fear  to  grow  in.  Therefore  this 
covetousness  and  the  fear  of  God  are  as  enemies, 
set  the  one  in  opposition  to  the  other:  one  that 
feareth  God  and  hateth  covetousness.  E.'c.xviii.si. 
And  the  reason  why  covetousness  is  such  an  ob- 
struction to  the  growth  of  this  grace  of  fear,  is 
because  covetousness  casteth  those  things  out  of 
the  heart  which  alone  can  nourish  this  fear.  It 
casteth  out  the  Word  and  love  of  God,  without 
which  no  grace  can  grow  in  the  soul ;  how  then 
should  the  fear  of  God  grow  in  a  covetous  heart? 

Ene.  xxxiii.  30 — oi.  1  Jn.  ii.  15. 

Fifth.  Wouldest  thou  grow  in  this  grace  of  fear  ? 
then  take  heed  of  an  unbelieving  heart,  for  an 
unbelieving  heart  is  not  good  ground  for  this  grace 
of  fear  to  grow  in.  An  unbelieving  heart  is  called 
'  an  evil  heart,'  because  from  it  flows  aU  the  wick- 
edness that  is  committed  in  the  world.  He.  iii.  13. 
Now  it  is  faith,  or  a  believing  heart,  that  nourish- 
etli  this  fear  of  God,  and  not  the  other ;  and  the 
reason  is,  for  that  faith  brings  God,  heaven,  and 
hell,  to  the  soul,  and  maketh  it  duly  consider  of 
them  all.  He.  xi.  7.  This  is  therefore  the  means  of 
fear,  and  that  which  will  make  it  grow  in  the  soul ; 
but  unbelief  is  a  bane  thereto. 

Siodh.  Wouldest  thou  grow  in  this  grace  of  fear? 
then  take  heed  of  A  forgetful  heart.  Such  a 
heart  is  not  a  heart  where  the  grace  of  fear  will 
floui-ish,  'when  I  remember,  I  am  afraid,'  <fec. 
Therefore  take  heed  of  forgetfulness  ;  do  not  forget 
but  remember  God,  and  his  kindness,  patience,  and 
mercy,  to  those  that  yet  neither  have  grace,  nor 
special  favour  from  him,  and  tliat  will  beget  and 
nourish  his  fear  in  thy  heart,  but  forgetfulness  of 
this,  or  of  any  other  of  his  judgments,  is  a  great 


A  TREATISE   ON  THE   FEAR   OF  GOD. 


487 


wound  and  weakening  to  this  fear.  Job  xxi.  6.  When 
a  man  -well  remembers  that  God's  judgments  are 
so  great  a  deep  and  mystery,  as  indeed  they  are, 
that  remembrance  puts  a  man  upon  such  consider- 
ations of  God  and  of  his  judgments  as  to  make  him 
fear — '  Therefore,'  said  Job,  *  I  am  afraid  of  him.' 
See  the  place.  Jobxxm.is.  '  Therefore  am  I  troubled 
at  his  presence  ;  when  I  consider,  I  am  afraid  of 
him ' — when  I  remember  and  consider  of  the 
wonderful  depths  of  his  judgments  towards  man. 

Seventh.  Wouldest  thou  grow  in  this  grace  of 
fear  ?  then  take  heed  of  a  murmuring  and  repining 
HEART,  for  that  is  not  a  heai-t  for  this  gi'ace  of  fear 
to  grow  in.  As  for  instance,  when  men  murmur 
and  repine  at  God's  hand,  at  his  dispensations, 
and  at  the  judgments  that  overtake  them,  in  their 
persons,  estates,  families,  or  relations,  that  their 
murmuring  teudeth  to  destroy  fear ;  for  a  murmur- 
ing sjiirit  is  such  an  one  as  seems  to  correct  God, 
and  to  find  fault  with  his  dispensations,  and  where 
there  is  that,  the  heart  is  far  from  fear.  A  mui*- 
muring  spirit  either  comes  from  that  wisdom  that 
pretends  to  understand  that  there  is  a  failure  in 
the  nature  and  execution  of  things,  or  from  an 
envy  and  spite  at  the  execution  of  them.  Now  if 
murmiu'ings  arise  from  this  pretended  wisdom  of 
the  flesh,  then  instead  of  fearing  of  God,  his  actions 
are  judged  to  be  either  rigid  or  ridiculous,  which 
yet  are  done  in  judgment,  truth,  and  righteousness. 
So  that  a  murmuring  heart  cannot  be  a  good  one 
for  the  fear  of  God  to  grow  in.  Alas!  the  heart 
where  that  grows  must  be  a  soft  one  ;  as  you  have  it 
in  Job  xxiii.  15,16;  and  a  heart  that  will  stoop  and  be 
silent  at  the  most  abstruse  of  all  his  judgments — 
'  I  was  dumb,  because  thou  didst  it. '  The  heart 
in  which  this  fear  of  God  doth  flourish  is  such, 
that  it  bows  and  is  mute,  if  it  can  but  espy  the 
hand,  wisdom,  justice,  or  holiness  of  God  in  this 
or  the  other  of  his  dispensations,  and  so  stirs  up 
the  soul  to  fear  before  him.  But  if  this  murmur- 
ing ariseth  from  envy  and  spite,  that  looketh  so 
like  to  the  spirit  of  the  devil,  that  nothing  need  be 
said  to  give  conviction  of  the  horrible  wickedness 
of  it. 

Eighth.  Wouldest  thou  grow  in  this  grace  of 
fear  ?  then  take  heed  of  a  high  and  captious 
SPIRIT,  for  that  is  not  good  ground  for  the  fear  of 
God  to  grow  in.  A  meek  and  quiet  spirit  is  the 
best,  and  there  the  fear  of  God  Avill  flourish  most; 
therefore  Peter  puts  meekness  and  fear  together, 
as  being  most  suited  in  their  nature  and  natural 
tendency  one  to  another,  i  Pc.  iii.  15.  Meekness  of 
spirit  is  like  that  heart  that  hath  depth  of  earth 
m  it  in  which  things  may  take  root  and  grow;  but 
a  high  and  captious  spirit  is  like  to  the  stony 
ground,  where  there  is  not  depth  of  earth,  and 
consequently,  where  this  grace  of  fear  cannot 
grow;  therefore  take  heed  of  this  kind  of  spirit,  if 


thou  wouldest  that  the  fear  of  God  should  grow  in 
thy  soul. 

Ninth.  Wouldest  thou  grow  in  this  grace  of  fear? 
then  take  heed  of  an  envious  heart,  for  that  is 
not  a  good  heart  for  the  fear  of  God  to  grow  in. 
'  Let  not  thine  heart  envy  sinners ;  but  he  tlwu  in 
the  fear  of  the  Lord  all  the  day  long. '  Pr.  xxiii.  17 
To  envy  any  is  a  sign  of  a  bad  spirit,  and  that 
man  takes  upon  him,  as  I  have  already  hinted,  to 
be  a  controller  and  a  judge,  yea,  and  a  malicious 
executioner  too,  and  that  of  that  fury  that  ariseth 
from  his  o^vn  lusts  and  revengeful  spirit,  upon 
(perhaps)  the  man  that  is  more  righteous  than 
himself.  But  suppose  he  is  a  sinner  that  is  the 
object  of  thine  envy,  Avliy,  the  text  sets  that  envy 
in  direct  opposition  to  the  fear  of  God  ;  *  Envy  not 
sinners,  but  he  thou  in  the  fear  of  God.'  These 
two,  therefore,  to  wit,  envy  to  sinners  and  fearing 
of  God,  are  opposites.  Thou  canst  not  fear  God, 
and  envy  sinners  too.  And  the  reason  is,  because 
he  that  envieth  a  sinner,  hath  foi'gotten  himself, 
that  he  is  as  bad;  and  how  can  he  then  fear  God? 
He  that  envies  sinners  rejects  his  duty  of  blessing 
of  them  that  curse,  and  praying  for  them  that 
despitefully  use  us ;  and  how  can  he  that  hath  re- 
jected this,  fear  God  ?  He  that  envieth  shmers, 
therefore,  cannot  be  of  a  good  spirit,  nor  can  the 
fear  of  God  grow  in  his  heart. 

Teiith.  Lastly,  Wouldest  thou  grow  in  this  grace 
of  fear?  then  take  heed  of  hardening  thy  heart 
at  any  time  against  convictions  to  particular  duties, 
as  to  prayer,  alms,  self-denial,  or  the  like.  Take 
heed  also  of  hardening  thy  heart,  when  thou  art 
under  any  judgment  of  God,  as  sickness,  losses, 
crosses,  or  the  like.  I  bid  you  before  to  beware 
of  a  hard  heart,  but  now  I  bid  you  beware  of  har- 
dening your  soft  ones.  For  to  harden  the  heart  is 
to  make  it  worse  than  it  is;  harder,  more  desperate, 
and  bold  against  God,  than  at  the  present  it  is. 
Now,  I  say,  if  thou  wouldest  grow  in  this  grace  of 
fear,  take  heed  of  hardening  thy  heart,  and  espe- 
cially of  hardening  of  it  against  convictions  to 
good ;  for  those  convictions  are  sent  of  God  like 
seasonable  showers  of  rain,  to  keep  the  tillage  of 
thy  heart  in  good  order,  that  the  grace  of  fear 
may  grow  therein ;  but  this  stifling  of  convictions 
makes  the  heart  as  hard  as  a  piece  of  the  nether 
millstone.  Therefore  happy  is  he  that  receiveth 
conviction,  for  so  he  doth  keep  in  the  fear  of  God, 
and  that  fear  thereby  nourished  in  his  soul ;  but 
cursed  is  he  that  doth  otherwise — *  Happy  is  tlie 
man  that  fearcth  alway;  but  he  that  hardeuctii  his 
heart  shall  fall  into  mischief.'  Pr.  ixviii. i-t. 

Use  Third,  ofencouragiment. 

Use  Third.  I  come  now  to  a  use  of  encourage- 
ment to  those  that  arc  blosscd  with  this  grace  of 


483 


A  TREATISE   ON   THE   FEAR   OF   GOD. 


fear.  The  last  text  that  was  mentioned  saith, 
♦Happy  25  the  man  that  foareth  alway,'  and  so 
tlotli  many  more.  Happy  already,  because  blessed 
with  this  grace ;  and  happy  for  time  to  come,  be- 
cause this  grace  shall  abide,  and  continue  till  the 
soul  that  hath  it  is  brought  unto  the  mansion-house 
of  glory.  '  I  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me.'  Therefore,  as 
hero  it  saith,  Happy  is  he,  so  it  saith  also,  It  shall 
go  well  with  him,  that  is,  in  time  to  come,  '  It 
shall  be  well  with  them  that  fear  God.'  Ec.  viii.  12. 

[First.]  Had  God  given  thee  all  the  world,  yet 
cursed  hadst  thou  been,  if  he  had  not  given  thee  the 
fear  of  the  Lord ;  for  the  fashion  of  this  world  is 
a  fading  thing,  but  he  that  feareth  the  Lord  shall 
abide  for  ever  and  ever.  This  therefore  is  the  first 
thing  that  I  would  propound  for  thy  encouragement, 
thou  man  that  foarest  the  Lord.  This  grace  will 
dwell  in  thy  heart,  for  it  is  a  new  covenant  grace, 
and  will  abide  with  thee  for  ever.  It  is  sent  to 
thee  from  God,  not  only  to  join  thy  heart  unto  him, 
but  to  keep  thee  from  final  apostasy — '  I  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart 
from  me.'  Je.  x.xxii.  40.  That  thou  mayest  never  for- 
sake God,  is  his  design,  and  therefore,  to  keep  thee 
from  that  wicked  thing,  he  hath  put  his  fear  in 
thy  heart.  Many  are  the  temptations,  difilculties, 
snares,  traps,  trials,  and  troubles  that  the  people  of 
God  pass  through  in  the  world,  but  how  shall  they 
be  kept,  how  sball  they  be  delivered,  and  escape  ? 
Why,  the  answer  is,  The  fear  of  God  will  keep 
them — *  He  that  feareth  God  shall  come  forth  of 
them  all.' 

Is  it  not  therefore  a  wonderful  mercy  to  be 
blessed  with  this  grace  of  fear,  that  thou  by  it 
mayest  be  kept  from  final,  which  is  damnable 
apostasy  ?  Bless  God,  therefore,  thou  blessed  man, 
that  hast  this  grace  of  fear  in  thy  soul.  There 
arc  five  things  in  this  grace  of  fear  that  have  a 
direct  tendency  in  them  to  keep  thee  from  final 
apostasy. 

1.  It  is  seated  in  the  heart,  and  the  heart  is,  as  I 
may  call  it,  the  main  fort  in  the  mystical  world, 
man.  It  is  not  placed  in  the  head,  as  knowledge 
is ;  nor  in  the  mouth,  as  utterance  is,  but  in  the 
heart,  the  scat  of  all,  '  I  will  put  my  fear  in  their 
hearts.'  If  a  king  will  keep  a  town  secure  to  him- 
Bclf,  let  him  be  sure  to  man  suflicientiy  the  main 
fort  thereof.  If  he  have  twenty  thousand  men  well 
armed,  yet  if  they  lie  scattered  here  and  there,  the 

nvn  may  be  taken  for  all  that,  but  if  the  main  fort 
^    fell  manned,  then  the  town  is  more  secure. 

\vi ^^   ^t^"'  ^'^^  ^'^^  ^^^  ^^'^  parts,  yea,  all  the  arts  of 
\\  hat  It  "'-_  ^els  ?     That  will  not  keep  the  heart  to 
men  and  an?'Vi  ^„  +1  „  1       l   M^  •        ■     •     ^  c    l   ■ 
-D   f"    '^^  ^"^  heart,  this  prmcipal  fort,  is 
bod.     lint  wi.  .,,^  j-^^j.  ^^  Q^j^  ^^^^_^  j^^  .^  ^^^^^  ^^^^ 

possessed  witu  tii'y 

not  else.  ^'v-   ,„,.„i        .,       .,,  .  .  , 

_     .      ,     ,       ^ .         ;cral,  so  tlic  will  m  special. 

2.  As  the  heart  in  gei-u..  ^ 


That  chief  and  great  faculty  of  the  soul  is  the 
principle  that  is  acted  by  this  fear.  The  will,  which 
way  that  goes,  all  goes  ;  if  it  be  to  heaven  or  hell. 
Now  the  will,  I  say,  is  that  main  faculty  that  is 
governed  by  this  fear  that  doth  possess  the  soul, 
therefore  all  is  like  to  go  well  with  it.  This  Samuel 
insinuateth,  where  he  saith,  '  If  ye  will  fear  the 
Lord.'  Fearing  of  God  is  a  voluntary  act  of  the 
will,  and  that  being  so,  the  soul  is  kept  from  rebel- 
lion against  the  commandment,  because  by  the  will 
where  this  fear  of  God  is  placed,  and  which  it 
governeth,  is  led  all  the  rest  of  the  powers  of  the 
soul.  1  Sa.  xii.  14.  In  this  will,  then,  is  this  fear  of 
God  placed,  that  this  grace  may  the  better  be  able 
to  govern  the  soul,  and  so  by  consequence  the  whole 
man  ;  for  as  I  said  before,  look  what  way  the  will 
goes,  look  what  the  will  does,  thither  goes,  and  that 
does,  the  whole  man.  Ps.  ex.  3.  Man,  when  his  will 
is  alienate  from  God,  is  reckoned  rebellious  through- 
out, and  that  not  without  ground,  for  the  will  is  the 
principal  faculty  of  the  soul  as  to  obedience,  and 
therefore  things  done  without  the  will  are  as  if 
they  were  not  done  at  all.  Ju.  v.  40.  The  spirit  is 
willing;  if  ye  be  willing;  *  she  hath  done  what  she 
could,'  and  the  like;  by  these  and  such-like  say- 
ings the  goodness  of  the  heart  and  action  is  judged, 
as  to  the  subjective  part  thereof.  Now  this  fear 
that  we  have  been  speaking  of,  is  placed  in  the 
soul,  and  so  consequently  in  the  will,  that  the  man 
may  thereby  the  better  be  kept  from  final  and 
damnable  apostasy. 

3.  This  fear,  as  I  may  say,  even  above  every 
other  grace,  is  God's  Avell-wisher ;  and  hence  it  is 
called,  as  I  also  have  showed  you,  his  fear.  As 
he  also  says  in  the  text  mentioned  above,  '  I  will 
put  my  fear  in  their  hearts. '  These  words,  his  and 
my,  they  are  intimate  and  familiar  expressions, 
bespeaking  not  only  great  favour  to  man,  but  a 
very  great  trust  put  in  him.  As  who  should  say, 
this  fear  is  my  special  friend,  it  will  subject  and 
bow  the  soul,  and  the  several  faculties  thereof,  to 
my  pleasure;  it  is  my  great  favourite,  and  subdueth 
sinners  to  my  pleasure.  You  shall  rarely  find  faith 
or  repentance,  or  parts,  go  under  such  familiar 
characters  as  this  blessed  fear  of  the  Lord  doth. 
Of  all  the  counsellors  and  mighties  that  David  had, 
Hushai  only  was  called  the  king's  friend.  3Sa.xv.37; 
xvi.  10.  So  of  all  the  graces  of  the  Spirit  this  of  the 
fear  of  God  goes  mostly,  if  not  always,  by  the 
title  of  MY  fear,  God's  fear,  nis  fear,  <fec.  I  told 
you  before,  if  the  king  will  keep  a  town,  the  main 
fort  therein  must  be  suflicientiy  manned:  and  now 
I  will  add,  that  if  he  have  not  to  govern  those  men 
some  trusty  and  special  friend,  such  as  Hushai 
was  to  David,  he  may  find  it  lost  when  it  shoidd 
stand  him  in  greatest  stead.  If  a  soul  should  be 
possessed  with  all  things  possible,  yet  if  this  fear 
of  God  be  wanting,  all  other  things  will  give  place 


A  TREATISE   ON   THE   TEAR   OF   GOD. 


483 


in  time  of  rebellion,  and  tlie  soul  shall  be  found  in, 
and  under  the  conduct  of  hell,  when  it  should  stand 
up  for  God  and  his  truth  in  the  world.  This  fear 
of  God,  it  is  God's  special  friend,  and  therefore  it 
has  given  unto  it  the  chief  seat  of  the  heart,  the 
will,  that  the  whole  man  may  now  be,  and  also  be 
kept  hereafter,  in  the  subjection  and  obedience  of 
the  gospel.     For, 

4.  This  grace  of  fear  is  the  softest  and  most  ten- 
der of  God's  honour  of  any  other  grace.  It  is  that 
tender,  sensible,  and  trembling  grace,  that  keepeth 
the  soul  upon  its  continual  watch.  To  keep  a  good 
watch  is,  you  know,  a  Avonderful  safety  to  a  place 
that  is  in  continual  danger  because  of  the  enemy. 
Why,  this  is  the  grace  that  setteth  the  watch,  and 
that  keepeth  the  watchman  awake.  Ca.  iii.  7, 8.  A 
man  cannot  watch  as  he  should,  if  he  be  destitute 
of  fear :  let  him  be  confident,  and  he  sleeps;  he  un- 
advisedly lets  into  the  garrison  those  that  should 
not  come  there.  Israel's  fault  when  they  came  to 
Canaan  was,  that  they  made  a  covenant  with  the  in- 
habitants of  the  land,  to  wit,  the  Gibeonites,  Avithout 
asking  counsel  of  God.  But  would  they  have  done 
so,  think  you,  if  at  the  same  time  the  fear  of  God 
had  had  its  full  play  in  the  soul,  in  the  army?  no, 
they  at  that  time  forgot  to  fear.  The  grace  of 
fear  had  not  at  that  time  its  full  stroke  and  sway 
among  them. 

5.  This  grace  of  fear  is  that  which,  as  I  may  so 
say,  first  affects  the  hearts  of  saints  with  judgments, 
after  we  have  sinned,  and  so  is  as  a  beginning  grace 
to  bring  again  that  to  rights  that  by  sin  is  put  out 
of  frame.  0  it  is  a  precious  grace  of  God !  I  know 
what  I  say  in  this  matter,  and  also  where  I  had 
been  long  ago,  through  the  power  of  my  lusts,  and 
the  wiles  of  the  devil,  had  it  not  been  for  the  fear 
of  God. 

[Second.]  But  secondly,  another  encouragement 
for  those  that  are  blessed  with  this  blessed  grace 
of  fear  is  this, — this  fear  fails  not  to  do  this  work 
for  the  soul,  if  there  in  truth,  be  it  never  so  small 
in  measure.  A  little  of  this  leaven  *  leaveneth  the 
whole  lump.'  True,  a  little  will  not  do,  or  help 
the  soul  to  do  those  worthy  exploits  in  the  heart 
or  life  as  well  as  a  bigger  measure  thereof ;  nor, 
indeed,  can  a  little  of  any  grace  do  that  which  a 
bigger  measure  will ;  but  a  little  will  preserve  the 
soul  from  final  apostasy,  and  deliver  it  into  the 
arms  of  the  Son  of  God  at  the  final  judgment. 
Wherefore,  when  he  saith,  '  I  will  put  my  fear  in 
their  hearts,'  he  says  not,  I  Avill  put  so  much  of  it 
there,  such  a  quantity,  or  such  a  degree  ;  but,  *  I 
will  put  my  fear  there.'  I  speak  not  this  in  the 
least  to  tempt  the  godly  man  to  be  content  with 
the  least  degree  of  the  fear  of  God  in  his  heart. 
True,  men  should  be  glad  that  God  hath  put  even 
the  least  degree  of  this  grace  into  their  souls,  but 
they  should  not  be  content  therewith ;  they  should 

VOL.  I. 


earnestly  covet  more,  pray  for  more,  and  use  all 
lawful,  that  is,  all  the  means  of  God's  appointing, 
that  they  may  get  more. 

There  are,  as  I  have  said  already,  several  degrees 
of  this  grace  of  fear,  and  our  wisdom  is  to  grow  in 
it,  as  in  all  the  other  graces  of  the  Spirit.  The 
reasons  why,  I  have  showed  you,  and  also  the  way 
to  grow  therein;  but  the  least  measure  thereof  will 
do  as  I  said,  that  is,  keep  the  soul  from  final 
apostasy.  There  are,  as  I  have  showed  you,  those 
that  greatly  fear  the  Lord,  that  fear  exceedingly, 
and  that  fear  him  above  many  of  their  brethren  ; 
but  the  small  in  this  grace  are  saved  as  well  as 
those  that  are  great  therein :  '  He  will  bless '  or 
save  'them  that  fear  him,  both  small  and  great.' 
This  fear  of  the  Lord  is  the  pulse  of  the  soul;  and 
as  some  pulses  beat  stronger,  some  weaker,  so  is 
this  grace  of  fear  in  the  soid.  They  that  beat  best 
are  a  sign  of  best  life,  but  they  that  beat  worst 
show  that  life  is  [barely]  present.  As  long  as  the 
pidse  beats,  we  count  not  that  the  man  is  dead, 
though  weak ;  and  this  fear,  where  it  is,  preserves 
to  everlasting  life.  Pulses  there  are  also  that  are 
intermitting ;  to  wit,  such  as  have  their  times  for  a 
little,  a  little  time  to  stop,  and  beat  again ;  true, 
these  are  dangerous  pulses,  but  yet  too  a  sign  of 
life.  This  fear  of  God  also  is  sometimes  like  this 
intermitting  pulse ;  there  are  times  when  it  for- 
bears to  work,  and  then  it  works  again.  David 
had  an  intermitting  pulse,  Peter  had  an  intermit- 
ting pulse,  as  also  many  other  of  the  saints  of  God. 
I  call  that  an  intermitting  pulse,  with  reference  to 
the  fear  we  speak  of,  when  there  is  some  obstruc- 
tion by  the  workings  of  corruptions  in  the  soul ;  I 
say,  some  obstruction  from,  and  hinderance  of,  the 
continual  motion  of  this  fear  of  God ;  yet  none  of 
these,  though  they  are  various,  and  some  of  them 
signs  of  weakness,  are  signs  of  death,  but  life.  '  I 
will  put  my  fear  in  their  hearts,  that  they  shall 
not  depart  from  me.' 

Quest.  But  you  may  say,  IIow  shall  I  know  that 
I  fear  God? 

Ansio.  If  I  should  say  that  desires,  true  sincere 
desires  to  fear  him,  is  fear  itself,  I  should  not  say 
amiss.  Ne.  i.  11.  For  although  a  desire  to  be,  or 
do  so  and  so,  makes  not  a  man  to  be  in  temporal 
or  natural  things  what  he  desires  to  be — for  a  sick, 
or  poor,  or  imprisoned  man  may  desire  to  be  well, 
to  be  rich,  or  to  be  at  liberty,  and  yet  be  as  they 
are,  sick,  poor,  or  in  prison — yet  in  spirituals,  a 
man's  desire  to  be  good,  to  believe,  to  love,  to 
hope,  and  fear  God,  doth  flow  from  the  nature  of 
grace  itself. 

I  said  before,  that  in  temporals  a  man  could  not 
properly  be  said  to  be  what  he  was  not ;  yet  a  man, 
even  in  naturals  or  temporals,  shows  his  love  to 
that  thing  that  he  desires,  whether  it  be  health, 
riches,  or  Hberty ;  and  in  spirituals,  desires  of, 
3  Q 


490 


A   TREATISE   ON  THE   FEAR   OF  GOD. 


from  love  to  this  or  that  grace  of  God,  sincere  de- 
sires of  it  flow  from  the  root  of  the  grace  itself— 
'Thy  servants  who  desire  to  fear  thy  name.' 
Neheniiah  bore  himself  before  God  upon  this,  'that 
he  desired  to  fear  his  name.'  And  hence  again  it 
is  said  concerning  desires,  true  desires,  '  The  desire 
of  man  is  his  kindness.'  TT.xix.j-2.  For  a  man 
shows  his  heart,  his  love,  his  affections,  and  his 
delights,  in  his  desires ;  and  since  the  grace  of  the 
fe.ar  of  God  is  a  grace  so  pleasant  in  the  sight  of 
God,  and  of  so  sanctifying  a  nature  in  the  soul 
wh.ere  it  is,  a  true  sincere  desire  to  be  blessed  with 
that  grace  must  needs  flow  from  some  being  of  this 
grace  in  the  soul  already. 

True  desires  are  lower  than  higher  acts  of  grace, 
but  God  will  not  overlook  desires — '  But  now  they 
desire  a  better  country,  that  is,  an  heavenly;  Avhere- 
fore  God  is  not  ashamed  to  be  called  their  God;  for 
he  hath  prepared  for  them  a  city.'  Mark,  they 
desire  a  country,  and  they  shall  have  a  city.  At 
this  low  place,  to  wit,  sincere  desires,  God  will  meet 
the  soul  and  will  tell  him  that  he  hath  accepted  of 
his  desires,  that  his  desires  are  his  kindness,  and 
flow  from  grace  itself:  '  He  will  fulfil  the  desire  of 
them  that  fear  liim.'  Therefore  desires  are  not 
rejected  of  God ;  but  they  would,  if  they  did  not 
flow  from  a  principle  of  grace  already  in  the  soul; 
therefore  desires,  sincere  desires  to  fear  God,  flow 
from  grace  already  in  the  soul.  Therefore,  since 
thou  fearest  God,  and  it  is  evident  by  thy  desires 
that  thou  dost  so  do,  thou  art  liappy  now  in  this 
thy  fear,  and  shalt  be  happy  for  ever  hereafter  in 
the  enjoyment  of  that  which  God  in  another  world 
liatli  laid  up  for  them  that  fear  him. 

Third.  Another  encouragement  for  those  that 
have  this  grace  of  fear  is  this ;  this  grace  can 
make  that  man,  that  -in  many  other  things  is  not 
capable  of  serving  of  God,  serve  him  better  than 
those  that  have  all  without  it.  Poor  Christian 
man,  thou  hast  scarce  been  able  to  do  anything  for 
God  all  thy  days,  but  only  to  fear  the  Lord.  Thou 
art  no  preacher,  and  so  canst  not  do  him  service 
that  way ;  thou  art  no  rich  man,  and  so  canst  not 
do  him  service  with  outward  substance  ;  thou  art 
no  wise  man,  and  so  canst  not  do  anything  that 
way;  but  here  is  thy  mercy,  thou  fearest  God. 
Though  thou  canst  not  preach,  thou  canst  fear 
God.  Though  thou  hast  no  bread  to  feed  the 
belly,  nor  fleece  to  clothe  the  back  of  the  poor, 
thou  canst  fear  God.  0  how  '  blessed  is  the  man 
that  feareth  the  Lord ;'  because  this  duty  of  fearing 
of  God  is  an  act  of  the  mind,  and  may  be  done 
by  the  man  that  is  destitute  of  all  things  but  that 
holy  and  blessed  mind. 

Blessed  therefore  is  that  man,  for  God  hath  not 
laid  the  comfort  of  his  people  in  the  doing  of  exter- 
nal duties,  nor  the  salvation  of  their  souls,  but  in 
believing,  loving,  and  fearing  God.     Neither  hath 


he  laid  these  things  in  actions  done  in  their  health, 
nor  in  the  due  management  of  their  most  excellent 
parts,  but  in  the  receiving  of  Christ,  and  fear  of 
God.  The  which,  good  Christian,  thou  mayest 
do,  and  do  acceptably,  even  though  thou  sliouldest 
lie  bed-rid  all  thy  days ;  thou  mayest  also  be  sick 
and  believe;  be  sick  and  love,  be  sick  and  fear 
God,  and  so  be  a  blessed  man.  And  here  the 
poor  Christian  hath  something  to  answer  them 
that  reproach  him  for  his  ignoble  pedigree, *and 
shortness  of  the  glory  of  the  wisdom  of  the  world. 
True,  may  that  man  say,  I  was  taken  out  of  the 
dunghill,  I  was  born  in  a  base  and  low  estate,  but 
I  fear  God.  I  have  no  Avorldly  greatness,  nor 
excellency  of  natural  parts,  but  I  fear  God. 

When  Obadiah  met  with  Elijah,  he  gave  him  no 
worldly  and  fantastical  compliment,  nor  did  he 
glory  in  his  promotion  by  Ahab  the  king  of  Israel, 
but  gravely,  and  after  a  gracious  manner,  said,  '  I 
thy  servant  fear  the  Lord  from  my  youth.'  Also 
when  the  mariners  inquired  of  Jonah,  saying, 
'  What  is  thine  occupation,  and  whence  comest 
thou  ?  what  is  thy  country,  and  of  what  people  art 
thou?'  This  was  the  answer  he  gave  them,  '  I  am 
a  Hebrew,  and  I  fear  the  Lord,  the  God  of  heaven, 
which  hath  made  the  sea  and  the  dry  land.'  Jonah i. 
8,  9.  Indeed  this  answer  is  the  highest,  and  most 
noble  in  the  world,  nor  are  there  any,  save  a  few, 
that  in  truth  can  thus  express  themselves,  though 
other  answers  they  had  enough ;  most  can  say,  I 
have  wisdom,  or  might,  or  riches,  or  friends,  or 
health,  or  the  like ;  these  are  common,  and  are 
greatly  boasted  in  by  the  most ;  but  he  is  the  man 
that  feareth  God,  and  he  that  can  say,  when  they 
say  to  him,  What  art  thou?  '  I  thy  servant  fear 
the  Lord,'  he  is  the  man  of  many,  he  is  to  be 
honoured  of  men:  though  this,  to  wit,  that  he 
feareth  the  Lord,  is  all  that  he  hath  in  the  world. 
He  hath  the  thing,  the  honour,  the  life,  and  glory 
that  is  lasting ;  his  blessedness  will  abide  when 
all  men's  but  his  is  burled  in  the  dust,  in  shame 
and  contempt.* 

A  ivord  to  hypocrites. 

Hypocrites,  my  last  word  is  to  you ;  the  hypo- 
crite is  one  that  would  appear  to  be  that  in  men's 
eyes  that  is  nothing  of  in  God's — thou  hypocrite, 

*  '  Blessed  is  the  mau  f/iai  feareth  the  Lord.'  Blesseduess 
shall  attend  him  all  the  v,ay  to  heaven,  in  proporliou  as  lh;;t 
fear  abounds.  It  is  a  heaven  on  earth  to  live  in  the  constant 
fear  of  God — to  have  a  reverential  awe  and  fear  of  his  majesty 
immovably  fixed  and  implanted  in  the  soul.  The  grace  of  fear 
has  an  eminent  iufluence  in  a  Christian's  sanctilication ;  it  is 
a  powerful  restraint  from  sin.  A  holy  fenr  of  God,  and  a 
humble  fear  of  ourselves,  which  ai'e  alike  of  Divine  operation, 
will  preserve  us  from  sin  and  engage  us  to  obedience.  God  will 
be  our  protector  and  instructor,  our  guide  and  our  evcrlastinii 
deliverer  from  all  evil.  Let  us  not  rest  satisfied  with  the  great- 
est attainments  short  of  '  perfecting  holiness  in  the  fear  of 
God.' — 3Iasjti. 


A   TREATISE   ON   THE   FEAR   OF   GOD. 


49] 


that  wouldest  be  esteemed  to  be  one  that  loves  and 
that  fears  God,  but  does  not ;  1  have  this  to  say- 
to  thee,  thy  condition  is  damnable,  because  thou 
art  a  hypocrite,  and  seekest  to  deceive  both  God 
and  man  with  guises,  vizards,  masks,  shows,  pre- 
tences, and  thy  formal,  carnal,  feigned  subjection 
to  the  outside  of  statutes,  laws,  and  command- 
ments ;  but  within  thou  art  full  of  rottenness  and 
all  excess. 

Hypocrite,  thou  mayest  by  thy  cunning  sliifts 
be  veiled  and  hid  from  men,  but  thou  art  naked 
before  the  eyes  of  God,  and  he  knovveth  that  his 
fear  is  not  in  thy  heart.  Lu.  xvi.  is. 

Hypocrite,  be  admonished  that  there  is  not  obe- 
dience accepted  of  God,  Avhere  the  heart  is  destitute 
of  this  grace  of  fear.  Keeping  of  the  command- 
ments is  but  one  part  of  the  duty  of  man,  and  Paul 
did  that,  even  while  he  was  a  hypocrite.  vh\.  m.  To 
'  fear  God  and  keep  his  commandments,  this  is  the 
whole  duty  of  man.'  Ec.  xii.  is.  This — fear  God — 
the  hypocrite,  as  a  hypocrite,  cannot  do,  and  there- 
fore, as  such,  cannot  escape  the  damnation  of  hell. 

Hypocrite,  thou  must  fear  God  first,  even  before 
thou  dost  offer  to  meddle  with  the  commandments, 
that  is,  as  to  the  keeping  of  them.  Indeed,  thou 
shouldest  read  therein,  that  thou  mayest  learn  to 
fear  the  Lord,  but  yet,  *  fear  God  '  goes  before 
the  command  to  keep  his  commandments.  And 
if  thou  dost  not  fear  God  first,  thou  transgressest, 
instead  of  keeping  of  the  commandments. 

Hypocrite,  this  word,  F£AR  God,  is  that  which  the 
hypocrite  quite  forgets,  although  it  is  that  which 
sanctifies  the  whole  duty  of  man.  For  this  is  that, 
and  nothing  without  it,  that  can  make  a  man  sin- 
cere in  his  obedience ;  the  hypocrite  looks  for  ap- 
plause abroad,  and  forgets  that  he  is  condemned 
at  home,  and  both  these  he  does  because  he  want- 
cth  the  fear  of  God. 

Hypocrite,  be  admonished  that  none  of  the 
privileges  that  are  spoken  of  in  the  former  part  of 
the  book  belongs  to  thee,  because  thou  art  a  hy- 
pocrite ;  and  if  thou  hope,  thy  hope  shall  be  cut 
ofi^,  and  if  thou  lean  upon  thy  house,  both  thou 
and  it  shall  fall  into  hell-fire.  Triumph  then,  thy 
triumph  is  but  for  awhile.  Joy  then,  but  the  joy 
of  the  hypocrite  is  but  for  a  moment.   Job  viii.  13, 15; 

sx.  4-6. 

Perhaps  thou  wilt  not  let  go  now,  what,  as  a 
hypocrite,  thou  hast  got;  but  '  what  is  the  hope  of 
the  hypocrite,  when  God  taketh  away  his  soul?' 
Job  xxvii.  8.  Hypocrite,  thou  shouldest  have  chosen 
the  fear  of  God,  as  thou  hast  chosen  a  profession 
A'i'ithout  it,  but  thou  hast  cast  off"  fear,  because 
thou  art  a  hypocrite;  and  because  thou  art  such, 


thou  shalt  have  the  same  measure  that  thou  mct- 
cst;  God  will  cast  thee  oft",  because  thou  art  a 
hypocrite.  God  hath  prepared  a  fear  for  thee 
because  thou  didst  not  choose  the  fear  of  God,  and 
that  fear  shall  come  upon  thee  like  desolation,  and 
like  an  armed  man,  and  shall  swallow  thee  up, 
thou  and  all  that  thou  art.  rr.  i.  27. 

Hypocrite,  read  this  text  and  tremble — '  The 
sinners  in  Zion  are  afraid,  fcarfulness  hath  sur- 
prised the  hypocrites.  Who  among  us  shall 
dwell  with  the  devouring  fire  ?  who  among  us 
shall  dwell  with  everlasting  burnings?'  is.  xxxUi.  13,  u. 

Hypocrite,  thou  art  not  under  the  fatherly  pro- 
tection of  God,  because  thou  art  a  hypocrite,  and 
wantest  his  fear  in  thine  heart.  The  eyes  of  the 
Lord  are  upon  them  that  fear  him,  to  deliver  them. 
But  the  fearless  man  or  hypocrite  is  left  to  the 
snares  and  wiles  of  the  devil,  to  be  caught  therein 
and  overcome,  because  he  is  destitute  of  the  fear 
of  God. 

Hypocrite,  thou  art  like  to  have  no  other  reward 
of  God  for  thy  labour  than  that  Avhich  the  goats 
shall  have  ;*  the  hypocrite,  because  he  is  a  hypo- 
crite, shall  not  stand  in  God's  sight.  The  gain  of 
thy  religion  thou  spendest  as  thou  gettest  it. 
Thou  wilt  not  have  one  farthing  overplus  at  death 
and  judgment. 

Hypocrite,  God  hath  not  intrusted  thee  with  the 
least  dram  of  his  saving  grace,  nor  will  he,  because 
thou  art  a  hypocrite :  and  as  for  Avliat  thou  hast, 
thou  hast  stolen  it,  even  every  man  of  you  from  his 
neighbour ;  still  pilfering  out  of  their  profession, 
even  as  Judas  did  out  of  the  bag.  Thou  comest 
like  a  thief  into  thy  profession,  and  like  a  thief 
thou  shalt  go  out  of  the  same.  Jesus  Christ  hath 
not  coxmted  thee  faithful  to  commit  to  thee  any  of 
his  jewels  to  keep,  because  thou  fearest  him  not. 
He  hath  given  his  '  banner  to  them  that  fear  him, 
that  it  may  be  displayed  because  of  the  truth.' 

Ps.  Ix.  i. 

Hypocrite,  thou  art  not  true  to  God  nor  man, 
nor  thine  own  soul,  because  thou  art  a  hypocrite ! 
How  should  the  Lord  put  any  trust  in  thee  ?  Why 
should  the  saints  look  for  any  good  from  thee? 
Sliould  God  give  thee  his  Word,  thou  Avilt  sell  it. 
Should  men  commit  their  souls  to  thee,  thou  wilt 
destroy  them,  by  making  merchandise  of  them,  for 
thy  own  hypocritical  designs.  Yea,  if  the  sun 
waxes  hot,  thou  wilt  throw  all  away,  and  not  en- 
dure the  heat,  because  thou  art  a  hypocrite ! 


*  By  the  goats  we  are  to  understand  the  hypocrites  and  the 
finally  impenitent,  who  will  depart  into  evcrlastins  lire,  jn'c- 
parcd  for  the  dci  il  and  his  angels;  see  3Iat.  x.w.  3-,  33-41, 

— Ei). 


THE  DOCTllINE 


THE    LAW  AND    GRACE    UNFOLDED 


A  DISCOUESE  TOUCHING  THE  LAW  AND   GRACE; 

a;ii:  nature  of  the  one,  and  the  nature  of  the  otiier;  showing  what  they  are,  as  they  are  the 

TWO  COVENANTS;  AND  LIKEWISE,  WHO  THEY  BE,  AND  WHAT  THEIR  CONDITIONS  ARE, 
THAT  BE  UNDER  EITHER  OF  THESE  TWO  COVENANTS: 

V  herein,  for  tlic  better  understanding  of  the  reader,  there  are  several  questions  answered  touching  the  law  and  grace,  very 
easy  to  be  read,  and  as  easy  to  be  understood,  by  those  that  are  the  sons  of  wisdom,  the  children  of  the  second  covenaut. 


The  law  made  nonihuj  perfect,  ltd  ihe  Irwging  in  of  a  better  hope  did;  by  the  ivJdch  we  draw  nigh  unto  God.'  Hob.  vii.  19. 
Therefore  we  conclude  that  a  man  is  justified  by  faith  without  ihe  deeds  of  the  law'  Eom.  iii.  28. 

To  him  [therefoi-e]  that  icorketh  not,  but  believeth  on  him  that  justifieth  the  ungodly, his  faith  is  counted  for  righteousness^ 
Eom.  iv.  5, 


ADVERTISEMENT  BY  THE  EDITOR. 


It  is  difficult  to  luulerstand  those  peculiar  trials 
which  called  forth  the  mighty  energies  of  Bun- 
van's  mind,  unless  we  are  acquainted  with  the 
times  in  which  he  lived.  The  trammels  of  state- 
craft and  priestcraft  had  heen  suddenly  removed 
from  religion,  and  men  were  left  to  form  their  own 
opinions  as  to  rites  and  ceremonies.  In  this  state  of 
abrupt  liberty,  some  Avild  enthusiasts  ran  into  sing- 
ular errors;  and  Bunyan's  first  work  on  '  Gospel 
Truths  '  was  published  to  correct  them.  Then 
followed  that  alarm  to  thoughtless  souls — '  A  Few 
Sighs  from  Hell;'  and,  in  1C59,  as  a  further  de- 
claration of  the  most  important  truths  of  revela- 
tion, this  work  on  the  two  covenants  was  sent 
forth  to  chastise  eiTor,  and  comfort  the  saints  of 
God.  It  was  published  many  times  during  the 
author's  life ;  and  since  then,  to  a  late  period, 
very  large  inipressions  have  been  circulated.  Upon 
a  subject  of  such  vast  importance — upon  which 
hangs  all  our  eternal  interests— all  our  indescrib- 
able joys  or  sorrows  in  a  future  and  never-ending 
state — the  icquirements  of  our  Creator — and  his 
gracious  provision  of  pardoning  mercy,  upon  our 
failing  to  keep  his  law— these  are  subjects  of  in- 
tense interest.  How  important  is  it  that  all  our 
researches  into  these  solemn  realities  should  be 
guided  simply  by  the  revealed  will  of  God  !  That 
was  the  fountain  at  which  Bunyan  drunk  in  all  his 
knowledge;  and  with  simplicity,  and  most  earnest 
desire  to  promote  the  glory  of  God  in  tlie  salvation 
of  sinners,  he  here  gives  the  result  of  his  patient, 
])rayerful,  painful  investigation.  Tlie  humble  de- 
icndcnce  upon  Divine  mercy  which  the  author  felt 


is  very  striking.  He  was  sensible  of  his  want  of 
education;  'no  vain,  whimsical,  scholar-like  terms' 
— no  philosophy  from  Plato  or  Aristotle.  He  felt, 
as  to  human  teaching,  his  weakness,  but  proved 
that,  '  when  he  was  weak,  then  was  he  strong.' 
He  claimed  an  interest  in  the  fervent  prayers  of 
his  fellow-saints — 'My  heart  is  vile,  the  devil 
lieth  at  Avatch,  trust  myself  I  dare  not;  if  God  do 
not  help  me,  my  heart  will  deceive  me.'  This  was 
the  proper  spirit  in  which  to  enter  upon  so  solemn 
a  subject;  and  the  aid  he  sought  was  vouchsafed 
to  him,  and  appears  throughout  this  important 
work.  His  first  object  is  to  define  what  is  the 
law,  a  strict  obedience  to  which  is  exacted  upon 
all  mankind.  It  was  given  to  Adam,  and  was 
afterwards  more  fully  developed  upon  Mount 
Sinai.  It  commands  implicit,  universal,  perfect 
obedience,  upon  pain  of  eternal  ruin.  He  shows 
us  that  man,  under  the  influence  of  that  law%  and 
while  a  stranger  to  the  law  of  grace,  may  repent 
and  reform  his  conduct,  become  a  member  of  a 
Christian  church,  be  a  virgin  waiting  for  his  Lord, 
•  but  not  step  even  upon  the  lowest  round  of  the 
ladder  that  reacheth  to  heaven.'  While  man  is  a 
stranger  to  the  new  birth,  'his  destiny  is  the  lion's 
den ;  yea,  worse  than  that,  to  be  thrown  into  hell 
to  the  very  devils.'  ii.  coi.  Bunyan  in  this,  as  well 
as  all  other  of  his  works,  is  awfully  severe  upon 
those  who  sny,  '  Let  us  sin  that  grace  may  abound,' 
perverting  the  consolatory  doctrines  of  Divine  grace 
to  their  souls' destruction.  'What!  because  Christ 
is  a  Saviour,  wilt  thou  be  a  sinner !  because  his 
grace  abounds,  therefore  thou  wilt  abound  in  sin  I 


THE  EPISTLE   TO  THE   READER. 


493 


0  wicked  wretch  !  rake  liell  all  over,  and  surely  I 
think  thy  fellow  will  scarce  be  found.  If  Christ 
will  not  serve  their  turn,  hut  they  must  have  their 
sins  too,  take  them,  devil;  if  heaven  will  not  satisfy 
them,  take  them,  hell;  devour  them,  burn  them,  hell!' 
•Tell  the  hogs  of  this  world  what  a  hog-sty  is  pre- 
pared for  them,  even  such  an  one  as  God  hath  pre- 
pared to  put  the  devil  and  his  angels  into.' 

To  the  distressed,  sin-beaten  Christian,  this  book 
abounds  with  consolation,  and  instructions  how  to 
overcome  the  devices  of  Satan,  who  will  plant  the 
ten  commandments,  like  ten  great  guns,  to  destroy 
thy  hopes.     '  Learn  to  outshoot  the  devil  in  his  own 


bow,  and  to  cut  off  his  head  with  his  own  sword. 
Doth  Satan  tell  thee  thou  prayest  but  faintly  and 
with  cold  devotions?  Answer  him,  I  am  glad  you 
told  nie,  I  Avill  trust  the  more  to  Clirist's  prayers, 
and  groan,  sigh,  and  cry  more  earnestly  at  the 
throne  of  grace.'  p.  573.  To  such  readers  as  have 
been  driven  to  the  verge  of  despair  by  a  fear  of 
having  committed  the  unpardonable  sin,  here  is 
strong  consolation,  and  a  very  exjilicit  scriptural 
definition  of  that  awful  crime.  Want  of  space 
prevents  me  adding  more  than  my  earnest  desire 
that  the  reading  of  this  treatise  may  be  productive 
of  solid  peace  and  comfort. — Ed. 


THE  EPISTLE  TO  THE  EEADER. 


Eeaber, 

If  at  any  time  there  be  held  forth  by  the  preacher 
the  freeness  and  fulness  of  the  gospel,  together 
with  the  readiness  of  the  Lord  of  peace  to  receive 
those  that  have  any  desire  thereto,  presently  it  is 
the  spirit  of  the  world  to  cry  out.  Sure  this  man 
disdains  the  law,  slights  the  law,  and  counts  that 
of  none  elfect ;  and  all  because  there  is  not,  toge- 
ther with  the  gospel,  mingled  the  doctrine  of  the 
law,  which  is  not  a  right  dispensing  of  the  word 
according  to  truth  and  knowledge.  Again ;  if 
there  be  the  terror,  horror,  and  severity  of  the 
law  discovered  to  a  people  by  the  servants  of  Jesus 
Christ,  though  they  do  not  speak  of  it  to  the  end 
people  should  trust  to  it,  by  relying  on  it  as  it  is 
a  covenant  of  works  ;  but  rather  that  they  should  be 
driven  further  from  that  covenant,  even  to  embrace 
the  tenders  and  privileges  of  the  second,  yet,  poor 
souls,  because  they  are  unacquainted  with  the  na- 
tures of  these  two  covenants,  or  cither  of  them, 
therefore,  say  they,  '  Here  is  nothing  but  preach- 
ing of  the  law,  thundering  of  the  law  ;'  when, 
alas,  if  these  two  be  not  held  forth — to  wit,  the 
covenant  of  works  and  the  covenant  of  grace,  to- 
gether with  the  nature  of  the  one  and  the  nature 
of  the  other — souls  will  never  be  able  cither  to 
know  what  they  are  by  nature  or  what  they  lie 
under.  Also,  neither  can  they  understand  what 
grace  is,  nor  how  to  come  from  under  the  law  to 
meet  God  in  and  through  that  other  most  glorious 
covenant,  through  which  and  only  through  which, 
God  can  communicate  of  himself  grace,  glory,  yea, 
even  all  the  good  things  of  another  world. 

I,  having  considered  these  things,  together  with 
others,  have  made  bold  to  present  yet  once  more 
to  thy  view,  my  friend,  something  of  the  mind  of 
God,  to  the  end,  if  it  shall  be  but  blessed  to  thee, 
thou  mayest  be  benefited  thereby  ;  for  verily  these 


things  are  not  such  as  are  ordinary  and  of  small 
concernment,  but  do  absolutely  concern  thee  to 
know,  and  that  experimentally  too,  if  ever  thou  do 
partake  of  the  glory  of  God  through  Jesus  Christ, 
and  so  escape  the  terror  and  insupportable  ven- 
geance that  will  otherwise  come  upon  thee  through 
his  justice,  because  of  thy  living  and  dying  in  thy 
transgressions  against  the  law  of  God.  And  there- 
fore, while  thou  livcst  here  below,  it  is  thy  duty, 
if  thou  wish  thyself  happy  for  the  time  to  come, 
to  give  up  thyself  to  the  studying  of  these  two 
covenants  treated  of  in  the  ensuing  discourse  ;  and 
so  to  study  them  until  thou,  through  grace,  do  not 
only  get  the  notion  of  the  one  and  of  the  other  in 
thy  head,  but  until  thou  do  feel  the  very  power, 
life,  and  glory  of  the  one  and  of  the  other  :  for 
take  this  for  granted,  he  that  is  dark  as  touching 
the  scope,  intent,  and  nature  of  the  law,  is  also 
dark  as  to  the  scope,  nature,  and  glory  of  the 
gospel  ;  and  also  he  that  hath  but  a  notion  of  the 
one,  Avill  hardly  have  any  more  than  a  notion  of 
the  other. 

And  the  reason  is  this  :  because  so  long  as  peo- 
ple are  ignorant  of  the  nature  of  the  law,  and  of 
their  being  under  it — that  is,  under  the  curse  and 
condemning  power  of  it,  by  reason  of  their  sin 
against  it — so  long  they  will  be  careless,  and 
negligent  as  to  the  inquiring  after  the  true  know- 
ledge of  the  gospel.  Before  the  commandment 
came — that  is,  in  the  spirituality  of  it — Paul  was 
alive — that  is,  thought  himself  safe ;  which  is  clear, 
Ro.  vii.  9.  10,  compared  with  Phi.  iii.  5-11,  &c.  But  wiion 
that  came,  and  was  indeed  discovered  unto  him  by 
the  Spirit  of  the  Lord,  then  Paul  dies,  Ro.  vii.,  to 
all  his  former  life,  I'lii.  iii.,  and  that  man  which  be- 
fore could  content  himself  to  live,  thougli  ignorant 
of  the  gospel,  cries  out  now,  '  I  count  all  thnigs 
but  loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  mv  Lord.'  vcr.  s.     Tlierefore,  1  say, 


494 


THE   EPISTLE   TO   THE   READEK. 


BO  lono-  tlicy  will  be  ignorant  of  the  nature  of 
the  "-ospel,  and  ho^v  glorious  a  thing  it  is  to  be 
found  witliin  the  bounds  of  it ;  for  we  use  to  say, 
that  man  that  hnoweth  not  himself  to  be  sick,  that 
man  will  not  look  out  for  himself  a  physician  ;  and 
this  Christ  knew  full  well  Avhen  he  saith,  *  The 
whole  have  no  need  of  the  physician,  but  the  sick  ;'* 
that  is,  none  will  in  truth  desire  the  physician  un- 
less they  know  they  be  sick.  That  man  also  that 
hath  got  but  a  notion  of  the  law — a  notion,  that 
is,  the  knowledge  of  it  in  the  head,  so  as  to  dis- 
course and  talk  of  it — if  he  hath  not  felt  the  pow'cr 
of  it,  and  that  effectually  too,  it  is  to  be  feared 
Avill  at  the  best  be  but  a  notionist  in  the  gospel  ; 
he  will  not  have  the  experimental  knowledge  of 
the  same  in  his  heart ;  nay,  he  will  not  seek  nor 
heartily  desire  after  it ;  and  all  because,  as  I  said 
before,  he  hath  not  experience  of  the  wounding, 
cuttmg,  killing  nature  of  the  other. 

I  say,  therefore,  if  thou  wouldst  know  the  au- 
thority and  power  of  the  gospel,  labour  first  to 
know  the  power  and  authority  of  the  lav/  ;  for  I 
am  verily  persuaded  that  the  want  of  this  one 
thing — namely,  the  knowledge  of  the  law,  is  one 
cause  why  so  many  are  ignorant  of  the  other. 
That  man  that  doth  not  know  the  law  doth  not 
know  in  deed  and  in  truth  that  he  is  a  sinner  ; 
and  that  man  that  doth  not  know  he  is  a  sinner, 
doth  not  know  savingly  that  there  is  a  Saviour. 

Again  ;  that  man  that  dotli  not  know  the  nature 
of  the  law,  that  man  doth  not  know  the  nature  of 
sin ;  and  that  man  that  knoweth  not  the  nature  of 
ein,  will  not  regard  to  know  the  nature  of  a  Saviour ; 
this  is  proved.  Jn.  \\n.  si-se.  These  people  were  pro- 
fessors, and  yet  did  not  know  the  ti-uth — the  gos- 
j)el  ;  and  the  reason  was,  because  they  did  not 
know  themselves,  and  so  not  the  law.  1  would  not 
have  thee  mistake  me,  Christian  reader  ;  I  do  not 
say  that  the  law  of  itself  will  lead  any  soul  to 
Jesus  Christ ;  but  the  soul  being  killed  by  the  law, 
through  the  operation  of  its  severity  seizing  on 
the  soul,  then  the  man,  if  he  be  enlightened  by 
the  Spirit  of  Christ  to  sec  where  remedy  is  to 
bo  had,  will  not,  through  grace,  be  contented  with- 
out the  real  and  saving  knowledge  through  faith 
of  him. 

If  thou  wouldst,  then,  wash  thy  face  clean,  first 
take  a  glass  and  see  where  it  is  dirty  ;  that  is,  if 
thou  wouldst  indeed  have  thy  sins  washed  away 
by  the  blood  of  Christ,  labour  first  to  see  them  in 
the  glass  of  the  law,  and  do  not  be  afraid  to  see 
thy  besmeared  condition,  but  look  on  every  spot 
thou  hast  ;  for  he  that  looks  on  the  foulness  of 
his  face  by  the  halves,  will  wash  by  the  halves  ; 
even  so,  he  that  looks  on  his  sins  by  the  lialves. 


*  Tlicse  words  arc  quoted  from  the  Ccncvim  or  Brccclies 
Bible,  Mark  ii.  i7. — Ed. 


lie  will  seek  for  Christ  by  the  halves.  Reckon 
thyself,  therefore,  I  say,  the  biggest  sinner  in  the 
world,  and  be  persuaded  that  there  is  none  ■worse 
than  thyself ;  then  let  the  guilt  of  it  seize  on  thy 
heart,  then  also  go  in  that  case  and  condition  to 
Jesus  Christ,  and  plunge  thyself  into  his  merits 
and  the  virtue  of  his  blood  ;  and  after  that,  thou 
shalt  speak  of  the  things  of  the  law  and  of  the 
gospel  experimentally,  and  the  very  language  of 
the  children  of  God  shall  feelingly  drop  from  thy 
lips,  and  not  till  then.  Ja.  i. 

Let  this  therefore  learn  thee  thus  much  :  he  that 
hath  not  seen  his  lost  condition  hath  not  seen  a 
safe  condition  ;  he  that  did  never  see  himself  in 
the  devil's  snare,  did  never  see  himself  in  Christ's 
bosom.  '  This  my  Son  was  dead,  and  is  alive 
again:  he  was  lost,  and  is  found.'  'Among 
Avhom  we  also  had  our  conversation  in  time  past.'t 
'  But  now  are  (so  many  of  us  as  believe)  returned 
unto'  Jesus  Christ,  '  the'  chief  '  Shepherd  and 
Bishop  of  your  souls.' 

I  say,  therefore,  if  thou  do  find  in  this  treatise, 
in  the  first  place,  something  touching  the  nature, 
end,  and  extent  of  the  law,  do  not  thou  cry  out, 
therefore,  all  on  a  sudden,  saying,  '  Here  is  nothing 
but  the  terror,  liorroi',  and  thundering  sentences 
of  the  law.' 

Again  ;  if  thou  do  find  in  the  second  part  of 
this  discourse  something  of  the  freeness  and  ful- 
ness of  the  gospel,  do  not  thou  say  then  neither, 
'  Here  is  nothing  but  grace,  therefore,  surely,  an 
undervaluing  of  the  law.'  No  ;  but  read  it  quite 
through,  and  so  consider  of  it ;  and  I  hope  thou 
shalt  find  the  two  covenants — which  all  men  are 
under,  either  the  one  or  the  other — discovered, 
and  held  forth  in  their  natures,  ends,  bounds,  to- 
gether with  the  state  and  condition  of  them  that 
are  under  the  one,  and  of  them  that  are  under  the 
other. 

There  be  some  that  through  ignorance  do  say 
how  that  such  men  as  preach  terror  and  amaze- 
ment to  sinners  are  beside  the  book,  and  are  minis- 
ters of  the  letter — the  law,  and  not  of  the  Spirit — 
the  gospel  ;  but  I  would  answer  them,  citing  them 
to  the  sixteenth  of  Luke,  from  the  nineteenth  verse 

to    the    end  ;    and  l  Co.  \i.  O,  lO  ;   Ga.  m.  lO;   Ro.  Ui.  9-19  ; 

only  this  caution  I  would  give  by  the  "way,  how 
that  they  which  preach  terror  to  drive  souls  to  the 
obtaining  of  salvation  by  the  works  of  the  law, 
that  preaching  is  not  the  right  gospel  preaching  ; 
yet  wlien  saints  sjieak  of  the  sad  state  that  men 
are  in  by  nature,  to  discover  to  souls  their  need  of 
the  gospel,  this  is  honest  preaching,  and  he  that 
doth  do  so,  he  doth  the  work  of  a  gospel  minister. 

See  Ro.  iii.  9-25,  <kc. 


t  'i'liis  qnotatiou  is  from  the  Geuevau  frauslatiou,  £p.  ii.  3. 
— Kd. 


THE   EPISTLE   TO   THE   READER. 


495 


Agaiu,  there  arc  others  that  say,  because  we  do 
preach  the  free,  full,  and  exceeding  grace  dis- 
covered in  the  gospel,  therefore  we  make  void  the 
law  ;  when  indeed,  unless  the  gospel  be  held  forth 
in  the  glory  thereof  Avithout  confusion,  by  min- 
gling the  covenant  of  works  therewith,  the  law 
cannot  be  established.  '  Do  we  then  make  void 
the  law  through  faith,'  or  preaching  of  the  gos- 
pel ;  nay,  stay,  saith  Paul,  '  God  forbid  :  yea,  we 
establish  the  law. '  Ro.  iii.  31. 

And  verily,  he  that  will  indeed  establisli  the 
law,  or  set  it  in  its  own  place,  for  so  I  understand 
the  words,  must  be  sure  to  hold  forth  the  gospel 
in  its  right  colour  and  nature  ;  for  if  a  man  be 
ignorant  of  the  nature  of  tlic  gospel  and  the  cove- 
nant of  grace,  they,  or  he,  will  be  very  apt  to 
remove  the  law  out  of  its  place,  and  that  because 
they  are  ignorant,  not  knowing  '  what  they  say, 
nor  whereof  they  affirm.' 

And  let  me  tell  you,  if  a  man  bo  ignorant  of  the 
covenant  of  grace,  and  the  bounds  and  boundless- 
ness of  the  gospel,  though  he  speak  and  make 
mention  of  the  name  of  the  Father,  and  of  the 
Son,  and  also  of  the  name  of  the  new  covenant, 
and  the  blood  of  Christ,  yet  at  this  very  time,  and 
in  these  very  words,  he  will  preach  nothing  but 
the  law,  and  that  as  a  covenant  of  works. 

Reader,  I  must  confess  it  is  a  wonderfully  mys- 
terious thing,  and  he  had  need  have  a  wiser  spirit 
than  his  own  that  can  rightly  set  these  two  cove- 
nants in  their  right  places,  that  when  he  speaks  of 
the  one  he  doth  not  jostle  the  other  out  of  its  place. 
0,  to  be  so  well  enlightened  as  to  speak  of  the 
one — that  is,  the  law — for  to  magnify  the  gospel ; 
and  also  to  speak  of  the  gospel  so  as  to  establish, 
and  yet  not  to  idolize,  the  law,  nor  any  particular 
thereof!  It  is  rare,  and  to  be  heard  and  found  but 
in  very  few  men's  breasts. 

If  thou  shouldst  say,  What  is  it  to  speak  to  each 
of  these  two  covenants  so  as  to  set  them  in  their 
right  places,  and  also  to  use  the  terror  of  the  one 
so  as  to  magnify  and  advance  the  glory  of  the  other? 
To  this  1  shall  answer  also,  read  the  ensuing  dis- 
course, but  with  an  understanding  heart,  and  it  is 
like  thou  wilt  find  a  reply  therein  to  the  same  pur- 
pose, which  may  be  to  thy  satisfaction. 

Reader,  if  thou  do  find  this  book  empty  of  fan- 
tastical expressions,  and  without  light,  vain,  whim- 
sical, scholarlike  terms,  thou  must  understand  it  is 
because  I  never  Avent  to  school,  to  Aristotle,  or 
Plato,  but  was  brought  up  at  my  father's  house,  in 
a  very  mean  condition,  among  a  company  of  poor 
countrymen.  But  if  thou  do  find  a  parcel  of  plain, 
yet  sound,  true,  and  home  sayings,  attribute  that 
to  the  Lord  Jesus  his  gifts  and  abilities,  which  he 
hath  bestowed  upon  such  a  poor  creature  as  I  am 
and  have  been.  And  if  thou,  being  a  seeing 
Christian,  dost  find  me  coming  short,  though  rightly 


touchiug  at  some  things,  attribute  tljat  either  to 
my  brevity,  or,  if  thou  Avilt,  to  my  weaknesses,  for 
I  am  full  of  them.  A  word  or  two  more,  and  so  I 
shall  have  done  with  this. 

First.  And  the  first  is,  Friend,  if  then  do  not  de- 
sire the  salvation  of  thy  soul,  yet  I  pray  thee  to  read 
this  book  over  with  serious  consideration ;  it  may 
bo  it  will  stir  up  in  thee  some  desires  to  look  out 
after  it,  which  at  present  thou  mayest  be  without. 

Secondly,  If  thou  dost  find  any  stirrings  in  thy 
heart  by  thy  reading  such  an  unworthy  man's 
works  as  mine  are,  be  sure  that  in  the  first  place 
thou  give  glory  to  God,  and  give  way  to  thy  con- 
victions, and  be  not  too  hasty  in  getting  them  off 
from  thy  conscience  ;  but  let  them  so  work  till  thou 
dost  see  thyself  by  nature  void  of  all  grace,  as  faith, 
hope,  knowledge  of  God,  Christ,  and  the  covenant 
of  grace. 

Thirdli/,  Then,  in  the  next  place,  fly  in  all  haste 
to  Jesus  Christ,  thou  being  sensible  of  thy  lost 
condition  Avithout  him,  secretly  persuading  of  thy 
soul  that  Jesus  Christ  standetli  open-armed  to  re- 
ceive thee,  to  wash  away  thy  sins,  to  clothe  theo 
with  his  righteousness,  and  is  Avilling,  yea,  heartily 
Avilling,  to  present  thee  before  the  presence  of  tho 
glory  of  God  and  among  the  innumerable  company 
of  angels  with  exceeding  joy.  This  being  thus, 
in  the  next  place,  do  not  satisfy  thyself  Avith  these 
secret  and  first  persuasions,  Avhich  do  or  may  en- 
courage theo  to  come  to  Jesus  Christ ;  but  be 
restless  till  thou  dost  find  by  blessed  experience 
the  glorious  glory  of  this  tho  second  coA'enaut 
extended  unto  thee,  and  sealed  upon  thy  soul  Avith 
the  very  spirit  of  the  Lord  Jesus  Christ.  And 
that  thou  mayest  not  slight  this  my  counsel,  I 
beseech  thee,  in  the  second  place,  consider  these 
folloAving  things — 

First,  If  tliou  dost  get  off  thy  convictions,  and 
not  tho  right  Avay  (Avhieli  is  by  seeing  thy  sins 
Avashed  aAvay  by  the  blood  of  Jesus  Christ),  it  is  a 
question  Avhether  over  God  aa'IU  knock  at  thy  hearfc 
again  or  no ;  but  rather  say,  such  an  one  '  is  joined 
to  idols,  let  him  alone.'  iio.  iv.  17.  Though  he  be 
in  a  natural  state,  'lot  him  alone.'  Though  he 
be  in  or  under  the  curse  of  the  laAA',  '  let  him  alone.' 
Though  he  be  in  the  very  hand  of  the  devil,  '  let 
him  alone.'  Though  he  be  a-going  post-haste  to 
hell,  'let  him  alone.'  Though  his  damnation  Avill 
not  only  be  damnation  for  sins  against  the  law,  but 
also  for  slighting  the  gospel,  yet  'let  him  alone.' 
My  spirit,  my  ministers,  my  Avord,  my  grace,  my 
mercy,  my  love,  my  pity,  my  common  providences, 
shall  no  more  strive  Avith  him  ;  '  let  him  alone'  0 
sad !  0  miserable !  who  would  slight  convictions 
that  arc  on  their  soids,  Avhich  (if  not  slighted)  tend 
so  much  for  their  good? 

Secondly,  If  thou  shalt  not  regard  Iioav  thou  do 
put  off  convictions,  but  put  them  olT  Avithout  tho 


40G 


THE   EPISTLE  TO   THE   READER. 


precious  Llood  of  Christ  Leing  savingly  applied  to 
thv  soul,  thou  art  sure  to  have  the  mis-spending  of 
that  conviction  to  prove  the  hardening  of  thy  heart 
against  the  next  time  thou  art  to  hear  the  Avord 
])rcached  or  read.  This  is  commonly  seen,  that 
those  souls  that  have  not  regarded  those  convictions 
that  are  at  first  set  upon  their  spirits,  do  commonly, 
and  that  by  the  just  judgments  of  God  upon  them, 
"•row  more  hard,  more  senseless,  more  seared  and 
sottish  in  their  spirits;  for  some,  who  formerly 
would  quake  and  weep,  and  relent  under  the  hear- 
ino-  of  the  word,  do  now  for  the  present  sit  so 
senseless,  so  seared  and  hardened  in  their  con- 
sciences, that  certainly  if  they  should  have  hell-fire 
thrown  iii  their  faces,  as  it  is  sometimes  cried  up 
in  their  ears,  they  would  scarce  he  moved ;  and 
this  comes  upon  them  as  a  just  judgment  of  God. 

2Th.  ii.  11,  V2. 

Thirdly,  If  thou  do  slight  these,  or  those  con- 
victions that  may  he  set  upon  thy  heart  by  read- 
ing of  this  discourse,  or  hearing  of  any  other  good 
man  preach  the  word  of  God  sincerely,  thou  wilt 
have  the  stifling  of  these  or  those  convictions  to 
account  and  answer  for  at  the  day  of  judgment; 
not  only  thy  sins,  that  are  commonly  committed  by 
thee  in  thy  calling  and  common  discourse,  but  thou 
shalt  be  called  to  a  reckoning  for  slighting  convic- 
tions, disregarding  of  convictions,  which  God  useth 
as  a  special  means  to  make  poor  sinners  see  their 
lost  condition  and  the  need  of  a  Saviour.  Now 
here  I  might  add  many  more  considerations  besides 
these,  to  the  end  thou  mayst  be  Avilling  to  tend  and 
listen  to  convictions  ;  as. 

First,  Consider  thou  hast  a  precious  soul,  more 
worth  than  the  whole  world ;  and  this  is  commonly 
worked  upon,  if  ever  it  be  saved,  by  convictions. 

Secondly,  This  soul  is  for  certain  to  go  to  hell, 
if  thou  shalt  be  a  slighter  of  convictions. 

Thirdly,  If  that  go  to  hell,  thy  body  must  go 
thither  too,  and  then  never  to  come  out  again. 
'  Now  consider  this,  ye  that '  are  apt  to  '  forget 
God,'  and  his  convictions,  '  lest  he  tear  you  in 
pieces,  and  there  be  none  to  deliver.'  rs.  i.  22. 


But  if  thou  shalt  be  such  an  one  that  shall,  not- 
withstanding thy  reading  of  thy  misery,  and  also 
of  God's  mercy,  still  persist  to  go  on  in  thy  sins, 
know,  in  the  first  place,  that  here  thou  shalt  be 
left,  by  things  that  thou  readest,  without  excuse ; 
and  in  the  world  to  come  thy  damnation  Avill  be 
exceedingly  aggravated  for  thy  not  regarding  of 
them,  and  turning  from  thy  sins,  Avhich  were  not 
only  reproved  by  them,  but  also  for  rejecting  of 
that  Avord  of  grace  that  did  instruct  thee  how  and 
which  way  thou  shouldst  be  saved  from  them. 
And  so  farewell ;  I  shaU  leave  thee,  and  also  this 
discourse,  to  God,  who  I  know  will  pass  a  righ- 
teous judgment  both  upon  that  and  thee.  I  am 
yours,  though  not  to  serve  your  lusts  and  filthy 
minds,  yet  to  reprove,  instruct,  and,  according  to 
that  proportion  of  faith  and  knowledge  which  God 
hath  given  me,  to  declare  unto  you  the  way  of  life 
and  salvation.  Your  judgings,  railings,  siu'mis- 
ings,  and  disdaining  of  me,  that  I  shall  leave  till 
the  fiery  judgment  comes,  in  v/hich  the  oS'ender 
shall  not  go  unpunished,  be  he  you  or  me ;  yet  I 
shall  pray  for  you,  wish  well  to  you,  and  do  you 
what  good  I  can.  And  that  I  might  not  write  or 
speak  in  vain,  Christian,  pray  for  me  to  our  God 
with  much  earnestness,  fervency,  and  frequently, 
in  all  your  knockings  at  our  Father's  door,  because 
I  do  very  much  stand  in  need  thereof;  for  my  work 
is  great,  my  heart  is  vile,  the  devil  lieth  at  watch, 
the  world  would  fain  be  saying,  '  Aha,  aha,  thus 
we  would  have  it ; '  and  of  myself,  keep  myself  I 
cannot ;  trust  myself  I  dare  not ;  if  God  do  not 
help  me,  I  am  sure  it  will  not  be  long  before  my 
heart  deceive  me,  and  the  world  have  their  advan- 
tage of  me,  and  so  God  be  dishonoured  by  me,  and 
thou  also  ashamed  to  own  me.  0,  therefore,  be 
much  in  prayer  for  me,  thy  fellow!  I  trust,  in  that 
glorious  grace  that  is  conveyed  from  heaven  to 
sinners,  by  which  they  are  not  only  sanctified  here 
in  this  world,  but  shall  be  glorified  in  that  which 
is  to  come ;  unto  which,  the  Lord  of  his  mercy  bring 
us  all. 

John  Buntax, 


These  arc  several  titles  which  are  set  over  the  several  tuutiis  contained  in  this  book,  for 

thy  sooner  finding  of  thcin — 
The  FmsT  Part 
1.  The  words  of  the  text  opencJ,  and  the  doctrines  laid  down.     [This  doctrine,  that  there  are  some  that  are  under  the  law, 
or  under  the  covenant  of  works.]     2.  What  the  covenant  of  works  is,  and  when  it  was  given.    3.  What  it  is  to  be  under 
the  covenant  of  works.     4.  Who  they  are  that  are  under  the  covenant  of  works.     5.  What  ineu  may  attain  to  that  ai-c 
under  this  covcuaut  of  works. 

The  Second  Paut. 

1.  The  doctrine  proved.  2.  Tiic  new  covenant  made  with  Christ.  3.  The  conditions  of  the  new  covenant.  4.  The  sureti- 
uu-  u  n^-'"  "■  ^'"''*''  ^'"^  Messenger  of  the  new  covenant.  G.  Christ  the  Sacrilice  of  the  new  covenant.  7.  Christ 
Ihc  High  I  nest  ot  the  new  covenant.  8.  Christ  compkteiy  fidfillcd  Ihe  conditions  of  the  new  covenant.  9.  The  cove- 
nant oi  grace  uneh:i;i;.;eable;  the  opposers  answered.  10.  Who,  and  how  men  are  actually  brought  into  the  new  cove- 
ur.ut.  11,  Awordol  experience.  12.  The  privileges  of  the  new  covenant.  13.  Two  hell-bred  objections  answered. 
14.  A  use  oi  cxaminatiuii  al)out  the  old  covenant.  15.  A  legal  upirit.  10.  The  use  of  the  new  covenant.  17.  The 
uiipai-donabie  sin.     18.  Objections  answered  for  their  comfort  who  would  have  their  part  in  the  new  covenant. 


THE  LAW  AND  GRACE  UNFOLDED. 


497 


THE  DOCTRINE  OF  THE  LAW  AND  GRACE  UNFOLDED; 


A  DISCOVERY  OF  THE  LAW  AND  GRACE;  THE  NATURE  OP  THE  ONE,  AND  THE  NATURE  OF  THE 
OTHER,  AS  THEY  ARE  THE  TWO  COVENANTS,  &c. 


'FOR  YE  ARE  NOT  UNDER  TOE  LAW,  BUT  UNDER 
GRACE.' ROMANS  vi.  14. 

[The  words  of  the  text  opened,  and  the 
doctrines  laid  down.] 

In  the  three  former  chapters,  the  apostle  is  plead- 
ing for  the  salvation  of  sinners  by  grace  without 
the  works  of  the  law,  to  the  end  he  might  con- 
firm the  saints,  and  also  that  he  might  win  over  all 
those  that  did  oppose  the  truth  of  this  doctrine,  or 
else  leave  them  the  more  without  excuse  ;  and  that 
he  might  so  do,  he  taketh  in  hand,  first,  to  show 
the  state  of  all  men  naturally,  or  as  they  come 
into  the  world  by  generation,  saying,  in  the  third 
chapter,  '  There  is  none  righteous,  no,  not  one ; 
there  is  none  that  understandeth ;  there  is  none 
that  doeth  good,'  &c.  As  if  he  had  said.  It  seems 
there  is  a  generation  of  men  that  think  to  be  saved 
by  the  righteousness  of  the  law ;  but  let  me  tell 
them  that  they  are  much  deceived,  in  that  they 
have  already  sinned  against  the  law ;  for  by  the 
disobedience  of  one,  many,  yea  all,  were  brought 
into  a  state  of  condemnation.  Ro.  v.  12-20.  Now,  in 
the  sixth  chapter  he  doth,  as  if  he  had  turned  him 
round  to  the  brethren,  and  said,  My  brethren,  you 
see  now  that  it  is  clear  and  evident  that  it  is  freely 
by  the  grace  of  Christ  that  we  do  inherit  eternal 
life.  And  again,  for  your  comfort,  my  brethren, 
let  me  tell  you  that  your  condition  is  wondrous 
safe,  in  that  you  are  under  grace ;  for,  saith  he, 
'  Sin  shall  not  have  dominion  over  you ; '  that  is, 
neither  the  damning  power,  neither  the  filthy 
power,  so  as  to  destroy  your  souls :  '  For  ye  are 
not  under  the  law  ;  '  that  is,  you  are  not  under 
that  that  will  damn  you  for  sin;  'but  '  you  arc 
'under  grace,'  or  stand  thus  in  relation  to  God, 
that  though  you  have  sinned,  yet  you  shall  be 
pardoned.  '  For  ye  are  not  under  the  law,  but 
under  grace.'  If  any  should  ask  what  is  the 
meaning  of  the  word  '  under,'  I  answer,  it  sig- 
nifieth,  you  are  not  held,  kept,  or  shut  up  by  it 
so  as  to  appear  before  God  under  that  adminis- 
tration, and  none  but  that ;  or  thus,  you  are  not 
now  bound  by  the  authority  of  the  law  to  fulfil  it 
and  obey  it,  so  as  to  have  no  salvation  without  you 
so  do ;  or  thus,  if  you  transgress  against  any  one 
tittle  of  it,  you  by  the  power  of  it  must  be  con- 
demned. No,  no,  for  you  are  not  so  under  it ;  that 
is,  not  thus  under  the  law.  Again,  '  For  ye  arc 
not  under  the  law.'  Wliat  is  meant  by  this  word, 
'law?'     The  word   'law,'   in  scripture,  may  be 

VOL.  I. 


taken  more  ways  than  one,  as  might  T)e  largely 
cleared.  There  is  the  law  of  faith,  the  law  of  sin, 
the  law  of  men,  the  law  of  works,  otherwise  called 
the  covenant  of  works,  or  the  first  or  old  covenant. 
'  In  that  he  saith  a  new  covenant,'  which  is  the 
grace  of  God,  or  commonly  called  the  covenant  of 
grace,  'he  hath  made  the  first  old,'  that  is,  the 
covenant  of  works,  or  the  law.  He.  viii.  13.  I  say, 
therefore,  the  word  '  law  '  and  the  word  '  grace,' 
in  this  sixth  of  the  Romans,  do  hold  forth  the  two 
covenants  which  all  men  are  under ;  that  is,  either 
the  one  or  the  other.  '  For  ye  are  not  under  the 
law  ' — that  is,  you  to  whom  I  do  now  write  these 
words,  who  are  and  have  been  effectually  brought 
into  the  faith  of  Jesus,  you  are  not  under  the  law, 
or  under  the  covenant  of  works.  He  doth  not, 
therefore,  apply  these  words  to  all,  but  to  some, 
when  he  saith,  '  But  ye  ; '  mark,  ye,  ye  believers, 
ye  converted  persons,  ye  saints,  ye  that  have  been 
born.  (Ye)  'for  ye  are  not  under  the  law,'  im- 
plying others  are  that  are  in  their  natural  state, 
that  have  not  been  brought  into  the  covenant  of 
grace  by  faith  in  Jesus  Christ. 

The  words,  therefore,  being  thus  understood,  there 
is  discovered  these  two  truths  in  them — Doctrine 
First.  That  there  are  some  in  gospel  times  that 
are  under  the  covenant  of  works.  Doctrine 
Second.  That  there  is  never  a  believer  under  the 
law,  as  it  is  the  covenant  of  works,  but  under  grace 
through  Christ.  '  For  ye,'  you  believers,  you  con- 
verted persons,  ye  'are  not  under  the  law  but  under 
grace ;'  or,  for  you  are  delivered  and  brought  into 
or  under  the  covenant  of  grace. 

DOCTRINE  FIRST. 

For  the  first.  That  there  are  some  that  are 

UNDER  the  law,  OR  UNDER  THE  COVENANT  OF  WORKS, 

see,  I  pray  you,  that  scripture  in  the  third  of  the 
Romans,  where  the  apostle,  speaking  before  of  sins 
against  the  law,  and  of  the  denunciations  thereof 
against  those  that  are  in  that  condition,  he  saith, 
'  What  things  soever  the  law  saith,  it  saith  to  them 
who  are  under  the  law;'  mark,  'it  saith  to  them 
who  are  under  the  law,  that  every  mouth  may  be 
stopped,  and  all  the  world  become  guilty  before 
God.'  Ro.  iii.  19.  That  is,  all  those  that  are  under 
the  law  as  a  covenant  of  works,  that  are  yet  iu 
their  sins,  and  unconverted,  as  I  told  you  before. 
Again  lie  saith,  '  But  if  ye  be  led  by  the  Spirit,  ye 
are  not  under  tlie  law.'  Ga.  v.  is.  Implying  again, 
that  those  which  are  for  sinning  against  the  law, 
3  K 


49S 


THE   LAW  AND   GRACE  rNFOLDED. 


or  the  works  of  the  law,  either  as  it  is  the  old  cove- 
nant, these  are  under  the  law,  and  not  under  the 
covenant  of  grace.  Again  he  saith,  *  For  as  many 
as  are  of  the  works  of  the  law  are  under  the  curse. ' 
Ga.  iii.  10.  That  is,  they  that  are  under  the  law  are 
under  the  curse;  for  mark,  they  that  are  under  the 
covenant  of  grace  are  not  under  the  curse.  Now, 
there  arc  hut  two  covenants,  therefore,  it  must  needs 
he  that  they  that  are  under  the  curse  are  under  the 
law,  seeing  those  that  are  under  the  other  covenant 
are  not  under  the  curse,  but  under  the  blessing. 
•  So,  then,  they  which  be  of  faith  are  blessed  with 
faithful  Abraham,'  but  the  rest  are  under  the  law. 

G».  iii.  9. 

Now  I  shall  proceed  to  what  I  do  intend  to  speak 
unto.  FluST.  I  shall  show  you  what  the  covenant 
of  works,  or  the  law,  is,  and  when  it  was  first  given, 
together  with  the  nature  of  it.  Second,  I  shall 
sliow  you  what  it  is  to  be  under  the  law,  or  cove- 
nant of  works,  and  the  miserable  state  of  all  those 
that  arc  under  it.  Third.  I  shall  show  you  who 
they  are  that  are  under  this  covenant,  or  law. 
Fourth.  I  shall  show  you  how  far  a  man  may  go 
and  yet  be  under  this  covenant,  or  law. 

[What  the  covenant  of  works  is,  and  when  it 
was  given.] 

First.  Wiat  this  covenant  of  works  is,  and  ivhen 
if.  was  given. 

[IVJiat  this  covenant  is.]  The  covenant  of  works 
or  the  law,  here  spoken  of,  is  the  law  delivered 
upon  Mount  Sinai  to  Moses,  in  two  tables  of  stone, 
in  ten  particular  branches  or  heads ;  for  this  see 
Ga.  iv.  The  apostle,  speaking  there  of  the  law,  and 
of  some  also  that  through  delusions  of  false  doc- 
trine were  brought  again,  as  it  were,  under  it,  or 
at  least  were  leaning  that  way,  ver.  21,  he  saith.  As 
fur  you  that  desire  to  be  under  the  law,  I  will  show 
you  the  mystery  of  Abraham's  two  sons,  which  he 
had  by  llagar  and  Sarah;  these  two  do  signify  the 
two  covenants ;  the  one  named  Plagar  signifies 
Mount  Sinai,  where  the  law  was  delivered  to  Moses 

on  two  tables  of  stone.  Ex.  xxiv.  12 ;  xxxiv.  1.  De.  X.  1. 
Which  is  that,  that  whosoever  is  under,  he  is  desti- 
tute of,  and  altogether  without,  the  grace  of  Christ 
in  his  heart  at  the  present.  'For  I  testify  again  to 
every  man,'  saith  he,  speaking  to  the  same  people, 
that  '  Christ  has  become  of  no  effect  unto  you,  who- 
soever of  you  are  justified  by  the  law,'  namely, 
that  given  on  Mount  Sinai— 'ye  are  fallen  from 
grace.'  Ga.  v.  :i,  4.  That  is,  not  that  any  can  be  jus- 
tified by  the  law;  but  his  meaning  is,  tiiat  all  those 
that  seek  justification  by  the  works  of  the  law,  they 
are  not  such  as  seek  to  be  under  the  second  cove- 
nant, the  covenant  of  grace.  Also  the  apostle, 
speaking  again  of  these  two  covenants,  saith,  '  But  if 
the  ministration  of  death,'  or  the  law,  for  it  is  all 
one,  '  written  and  engraven  in  stones,'  mark  that, 


'was  glorious,  how  shall  not  the  ministration  of  the 
Spirit,'  or  the  covenant  of  grace,  'be  rather  glo- 
rious  ?'  2  Co.  iii.  7,  8.  As  if  he  had  said.  It  is  true, 
there  was  a  glory  in  the  covenant  of  works,  and  a 
very  great  excellency  did  appear  in  it — namely,  in 
that  given  in  the  stones  on  Sinai — yet  there  is 
another  covenant,  the  covenant  of  grace,  that  doth 
exceed  it  for  comfort  and  glory. 

[  Wien  it  was  given.]  But,  though  this  law  was 
delivered  to  Moses  from  the  hands  of  angels  in  two 
tables  of  stone,  on  Mount  Sinai,  yet  this  was  not 
the  first  appearing  of  this  law  to  man ;  but  even 
this  in  substance,  though  possibly  not  so  openly, 
was  given  to  the  first  man,  Adam,  in  the  garden 
of  Eden,  in  these  words:  'And  the  Lord  God  com- 
manded the  man,  saying,  Of  every  tree  of  the  gar- 
den thou  mayest  freely  eat:  but  of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  shalt  not  eat  of 
it ;  for  in  the  day  that  thou  eatest  thereof  thou  shalt 
surely  die. '  Ge.  li.  is,  17.  Which  commandment  then 
given  to  Adam  did  contain  in  it  a  forbidding  to  do 
any  of  those  things  that  was  and  is  accounted  evil, 
although  at  that  time  it  did  not  appear  so  plainly, 
in  so  many  particular  heads,  as  it  did  when  it  was 
again  delivered  on  Mount  Sinai ;  but  yet  the  very 
same.      And  that  I  shall  prove  thus — • 

God  commanded  Adam  in  paradise  to  abstain 
from  all  evil  against  the  first  covenant,  and  not 
from  some  sins  only;  but  if  God  had  not  commanded 
Adam  to  abstain  from  the  sins  spoken  against  in 
the  ten  commandments,  he  had  not  commanded  to 
abstain  from  all,  but  from  some  ;  therefore  it  must 
needs  be  that  he  then  commanded  to  abstain  from 
all  sins  forbidden  in  the  law  given  on  Mount  Sinai. 
Now  that  God  commanded  to  abstain  from  all  evil 
or  sin  against  any  of  the  ten  commandments,  when 
he  gave  Adam  the  command  in  the  garden,  it  is 
evident  in  that  he  did  punish  the  sins  that  were 
committed  against  those  commands  that  were  then 
delivered  on  Mount  Sinai,  before  they  were  delivered 
on  Moimt  Sinai,  which  will  appear  as  followeth — 
The  first,  second,  and  third  commandments  were 
broken  by  Pharaoh  and  his  men  ;  for  they  had  false 
gods  which  the  Lord  executed  judgment  against, 
Ex.  xii.  12 ;  and  blasphemed  their  true  God,  Ex.  v.  2. 
which  escaped  not  punishment.  Ex.  vii.  17-25.  For 
their  gods  could  neither  deliver  themselves  nor  their 
people  from  the  hand  of  God ;  but  '  in  the  thing 
wherein  they  dealt  proudly,  he  ivas  above  them.* 

Ex.  xviii.  11. 

Again ;  some  judge  that  the  Lord  punished  the 
sin  against  the  second  commandment,  which  Jacob 
was  in  some  measure  guilty  of  in  not  purging  his 
house  from  false  gods,  with  the  defiling  of  his 
daughter  Dinah.  Ge.  xixiv.  2. 

Again  ;  we  find  that  Abimelech  thought  the  sin 
against  tlie  third  commandment  so  great,  that  he 
required  no  other  security  of  Abraham  against  the 
fear  of  mischief  that  might  be  done  to  him  by  Abra- 


THE   LAW  AND   GRACE  UNFOLDED. 


499 


liam,  his  son,  and  his  son's  son,  hut  only  Abraham's 
oath.  Ge.  xxi.  23.  The  like  we  see  between  Abimelech 
and  Isaac.  Ge.  xxxi.  53.  The  like  we  find  in  Moses 
and  the  Israelites,  who  durst  not  leave  the  bones 
of  Joseph  in  Egypt,  because  of  the  oath  of  the 
Lord,  whose  name,  by  so  doing,  would  have  been 
abused.  Ex.  xiu.  19. 

And  we  find  the  Lord  rebuking  his  people  for  the 
breach  of  the  fourth  commandment.  Ex.  x\±  27-29. 

And  for  the  breacli  of  the  fifth,  the  curse  came 
upon  Ham.  Ge.  ix.  25-27.  And  Ishmael  dishonour- 
ing, his  father  in  mocking  Isaac  was  cast  out,  as  we 
read,  Ge.  xxi.  9, 10.  The  sons-in-law  of  Lot  for  slight- 
ing their  fatber  perish  in  the  overthrow  of  Sodom. 

Ge.  xix.  14,  &c. 

The  sixth  commandment  was  broken  by  Cain, 
and  so  dreadful  a  curse  and  punishment  came  upon 
him  that  it  made  him  cry  out,  '  My  punishment  is 
greater  than  I  can  bear. '  Ge.  iv.  13. 

Again;  when  Esau  threatened  to  slay  his  brother, 
Rebecca  sent  him  away,  saying,  '  Why  should  I  be 
deprived  also  of  you  both  in  one  day?'  hinting  unto 
us,  that  she  knew  murder  Avas  to  be  punished  with 
death,  Ge.  x.xvii.  45,  which  the  Lord  himself  declared 
likewise  to  Noah.*  Ce.  i.x.  o. 

Again  ;  a  notable  example  of  the  Lord's  justice 
in  punishing  murder  we  see  in  the  Egyptians  and 
Pharaoh,  who  drowned  tbe  Israelites'children  in  the 
liver,  Ex.  i.  22 ;  and  they  themselves  Avere  drowned 
in  the  sea.  Ex.  xiv.  27. 

The  sin  against  the  seventh  commandment  was 
punished  in  the  Sodomites,  &c.,  with  the  utter  des- 
truction of  their  city  and  themselves.  Ge.  xix.  24,  25. 
Yea,  they  sufier  'the  vengeance  of  eternal  fire.' 
Jude  7.  Also  the  male  Shechemites,  for  the  sin  com- 
mitted by  Hamor's  son,  were  all  put  to  tbe  sword. 

Ge.  xxxiv.  25,  26. 

Our  first  parents  sinned  against  the  eight  com- 
mandment in  taking  the  forbidden  fruit,  and  so 
brought  the  curse  on  themselves  and  their  posterity. 
Ge.  iii.  16.  Again;  the  punishment  due  to  the  breach 
of  this  commandment  was  by  Jacob  accounted 
death,   Ge.  x.xxi.  30,  32.     And  also  by  Jacob's  sons. 

Ge.  xliv.  9,  10. 

Cain  sinning  against  the  ninth  commandment 
as  in  Ge.  iv.  9,  was  therefore  cursed  as  to  the  earth. 
ver.  u.  And  Abraham,  though  the  friend  of  God, 
was  blamed  for  false-witness  by  Pharaoh,  and  sent 
out  of  Egypt,  Ge.  xii.  18-20,  and  both  he  and  Sarah 
reproved  by  Abimelech.  Ge.  xx.  9,  lo,  i6. 

Pharaoh  sinned  against  the  tenth  commandment, 
and  was  therefore  plagued  with  great  plagues.  Ge. 
xii.  15, 17.  Abimelech  coveted  Abraham's  wife,  and 
the  Lord  threatened  death  to  him  and  his,  except 
he  restored  her  again;  yea,  though  he  had  not  come 


*  Tt  is  observable  that  the  reason  given  for  the  punish- 
ment of  the  murderer  with  death  (Gen.  ix.  C),  is  taken 
from  the  affront  he  offers  to  God,  not  from  the  injury  lie 
doLS  to  man. — HcotL 


near  her,  yet  for  coveting  and  taking  her  the  Lord 
fast  closed  up  the  wombs  of  his  house.  Ge.  xx.  3,  is. 

[Further  Arguments.']  I  could  have  spoken  more 
fully  to  this,  but  that  1  would  not  be  too  tedious, 
but  speak  what  I  have  to  say  with  as  much  brevity 
as  I  can.  But  before  I  pass  it,  I  will  besides  this 
give  you  an  argument  or  two  more  for  the  furthei 
clearing  of  this,  that  the  substance  of  the  law  de- 
livered on  Mount  Sinai  was,  before  that,  delivered 
by  the  Lord  to  man  in  the  garden.  As,  first,  '  death 
reigned  over  them  that  had  not  sinned  after  tho 
similitude  of  Adam 's  transgression' —that  is,  though 
they  did  not  take  the  forbidden  fruit  as  Adam  did  ; 
but  had  the  transgression  been  no  other,  or  had 
their  sin  been  laid  to  the  charge  of  none  but  those 
that  did  eat  of  that  fruit,  then  those  that  were 
born  to  Adam  after  he  was  sliut  out  of  the  garden 
had  not  had  sin,  in  that  they  did  not  actually  eat 
of  that  fruit,  and  so  had  not  been  slaves  to  death  ; 
but.  in  that  death  did  reign  from  Adam  to  Moses, 
or  from  tbe  time  of  his  transgression  against  the  first 
giving  of  the  law,  till  the  time  the  law  was  given  ou 
Mount  Sinai,  it  is  evident  that  the  substance  of  the 
ten  commandments  was  given  to  Adam  and  his  po.s- 
terity  under  that  command,  '  Eat  not  of  the  tree 
that  is  in  the  midst  of  the  gai'den.'  But  yet,  if 
any  shall  say  that  it  was  because  of  the  sin  of  their 
father  that  death  reigned  over  them,  to  that  I  shall 
answer,  that  although  original  sin  be  laid  to  the 
charge  of  his  posterity,  yet  it  is  also  for  their  sins 
that  they  actually  committed  that  they  were  plagued. 
And  again,  saith  the  apostle,  '  For  where  no  law 
is,  there  is  no  transgression.'  Ro.  iv.  15.  For  '  sin  is 
not  imputed  when  there  is  no  law ;  nevertheless 
death  reigned  from  Adam  to  Moses, '  saith  he.  Uo. 
V.  13, 14.  But  if  there  had  been  no  law,  then  there 
had  been  uo  transgression,  and  so  no  death  to  fol- 
low after  as  the  wages  thereof;  for  death  is  tho 
wages  of  sin,  Ro.  vi.  23.  and  sin  is  the  breach  of  the 
law ;  an  actual  breach  in  our  particular  persons, 
as  well  as  an  actual  breach  in  our  public  person- 1 
1  Jn.  iii,  4. 

Again  ;  they  are  no  other  sins  than  those  against 
that  law  given  on  Sinai,  for  the  which  those  sins 
before  mentioned  were  punished ;  therefore  the  law 
given  before  by  the  Lord  to  Adam  and  his  posterity 
is  the  same  with  that  afterwards  given  on  Mount 
Sinai.  Again ;  the  conditions  of  that  on  Sinai  and 
of  that  in  the  garden  are  all  one ;  the  one  saying, 
'  Do  this  and  live,'  the  other  saying  the  same. 
Also  judgment  denounced  against  men  in  both 
kinds  alike  ;  therefore  this  law  it  appeareth  to  bo 
the  very  same  that  was  given  on  Mount  Sinai. 

Again ;  the  apostle  speaketh  but  of  two  cove- 
nants— to   wit,  grace    and    works — under    which 


t  The  reader  need  scarcely  be  reminded,  that  by  '  pubh'c 
person  '  is  meant  the  Saviour,  in  whom  all  his  people  have  an 
equal  riLj;ht.  '  For  he  nuide  him,  who  knew  uo  sin,  to  be  siu 
for  us.'  2  Co.  V.  21. —  Ld. 


500 


THE  LAW  AND  GRACE  UNFOLDED. 


two  covenants  all  arc  ;  some  under  one,  and  some 
under  the  other.  Now  this  to  Adam  is  one,  there- 
fore tiiat  on  Sinai  is  one,  and  all  one  with  this ; 
and  that  this  is  a  truth,  I  say,  I  know,  because 
the  sins  against  that  on  Sinai  were  punished  bj 
God  for  the  breach  thereof  before  it  was  given 
tliere  ;  so  it  doth  plainly  appear  to  be  a  truth  ;  for 
it  would  be  unrighteous  with  God  for  to  punish  for 
that  law  that  was  not  broken ;  therefore  it  was  all 
one  with  that  on  Sinai. 

Now  the  law  given  on  Sinai  was  for  the  more 
clear  discovery  of  those  sins  that  were  before  com- 
mitted against  it ;  for  though  the  very  substance 
of  the  ten  commandments  were  given  in  the  garden 
before  they  were  received  from  Sinai,  yet  they  lay 
80  darkly  in  the  heart  of  man,  that  his  sins  were 
not  so  clearly  discovered  as  afterwards  they  were ; 
therefore,  saith  the  apostle,  the  law  was  added.  Ga. 
iii.  19.  Or,  more  plainly,  given  on  Sinai,  on  tables 
of  stone,  that  the  oftence  might  abound,' — that 
is,  that  it  might  the  more  clearly  be  made  mani- 
fest and  appear.   Ro.  v.  20. 

Again ;  we  have  a  notable  resemblance  of  this 
at  Sinai,  even  in  giving  the  law ;  for,  first,  the  law 
was  given  twice  on  Sinai,  to  signify  that  indeed 
the  substance  of  it  was  given  before.  And, 
secondly,  the  first  tables  that  were  given  on  Sinai 
were  broken  at  the  foot  of  the  mount,  and  the 
others  were  preserved  whole,  to  signify  that  though 
it  was  the  true  law  that  was  given  before,  with  that 
given  on  Sinai,  yet  it  was  not  so  easy  to  be  read 
and  to  be  taken  notice  of,  in  that  the  stones  were 
not  whole,  but  broken,  and  so  the  law  written 
thereon  somewhat  defaced  and  disfigured. 

[Object.]  But  if  any  object  and  say,  though  the 
sins  against  the  one  be  the  sins  against  the  other, 
and  so  in  that  they  do  agree,  yet  it  doth  not  ap- 
pear that  the  same  is  therefore  the  same  covenant 
of  works  with  the  other. 

Answ.  That  which  was  given  to  Adam  in  para- 
dise you  will  grant  was  the  covenant  of  works  ;  for 
it  runs  thus :  Do  this  and  live ;  do  it  not  and  die ; 
nay,  '  Thou  shalt  surely  die.'  Now  there  is  but 
one  covenant  of  works.  If  therefore  I  prove  that 
that  which  was  delivered  on  Mount  Sinai  is  the 
covenant  of  works,  then  all  will  be  put  out  of 
doubt.     Now  that  this  is  so  it  is  evident— 

1.  Consider  the  two  covenants  are  thus  called 
in  Scripture,  the  one  the  administration  of  death, 
and  the  other  the  administration  of  life ;  the  one 
the  covenant  of  works,  the  other  of  grace ;  but  that 
delivered  on  Sinai  is  called  the  ministration  of 
death ;  that,  therefore,  is  the  covenant  of  works. 
•But  if,'  saith  he,  'the  ministration  of  death, 
written  and  engvaven  on  stones  was  glorious,'  kc. 
i  Co.  iii. 

2.  The  apostle,  writing  to  the  Galatians,  doth 
labour  to  beat  them  off  from  trustino-  in  the  cove- 
nant of  works ;  but  when  he  conies  to  crive  a  dis- 


covery of  that  law  or  covenant — he  labouring  to 
take  them  oflf  from  trusting  in  it — he  doth  plainly 
tell  them  it  is  that  which  was  given  on  Sinai.  Ga. 
iv.  24,  25.  Therefore  that  which  was  delivered  in 
two  tables  of  stone  on  Mount  Sinai,  is  the  very 
same  that  was  given  before  to  Adam  in  paradise, 
they  running  both  alike ;  that  in  the  garden  say- 
ing. Do  this  and  live ;  but  in  the  day  thou  eatest 
thereof — or  dost  not  do  this — thou  shalt  surely 
die. 

And  so  is  this  on  Sinai,  as  is  evident  when  he 
saith,  '  the  man  which  doeth  those  things  shall  live 
by  them,'  Ro.  x.  5.  And  in  case  they  break  them, 
even  any  of  them,  it  saich,  '  Cursed  is  every  one 
that  continueth  not  in  all  things  which  are  written 
in  the  (whole)  book  of  the  law  to  do  them,'  Ga.  iii. 
10.     Now  this  being  thus  cleared,  I  shall  proceed. 

[What  it  is  to  be  under  the  covenant  op 

WORKS.] 

Second.  A  second  thing  to  be  spoken  to  is  this:  to 
show  what  it  is  to  be  under  the  law  as  it  is  a  covenant 
of  works ;  to  which  I  shall  speak,  and  that  thus — 

To  be  under  the  law  as  it  is  a  covenant  of  works, 
is  to  be  bound,  upon  pain  of  eternal  damnation,  to 
fulfil,  and  that  completely  and  continually,  every 
particular  point  of  the  ten  commandments,  by 
doing  them — Do  this,  and  then  thou  shalt  live ; 
otherwise,  '  cursed  is  every  one  that  continueth  not 
in  all,'  in  every  particular  thing  or  'things  which 
are  written  in  the  book  of  the  law  to  do  them.'  Ga. 
iii.  10.  That  man  that  is  uniler  the  first  covenant 
stands  thus,  and  only  thus,  as  he  is  under  that 
covenant,  or  law.  Poor  souls,  through  ignorance 
of  the  nature  of  that  covenant  of  works,  the  law 
that  they  are  under,  they  do  not  think  their  state 
to  be  half  so  bad  as  it  is;  when,  alas!  there  is 
none  in  the  world  in  such  a  sad  condition  again 
besides  themselves  ;  for,  indeed,  they  do  not  under- 
stand these  things.  He  that  is  under  the  law,  as 
it  is  a  covenant  of  works,  is  like  the  man  that  is 
bound  by  the  law  of  his  king,  upon  pain  of  banish- 
ment, or  of  being  hanged,  drawn,  and  quartered, 
not  to  transgress  any  of  the  commandments  of  the 
king:  so  here,  they  that  are  under  the  covenant 
of  works,  they  are  bound,  upon  pain  of  eternal 
banishment  and  condemnaiiou,  to  keep  within  tlie 
compass  of  the  law  of  the  God  of  heaven.  The 
covenant  of  works  may,  in  this  case,  be  compared 
to  the  laws  of  the  Medes  and  Persians,  which  being 
once  made,  cannot  be  altered.  Da.  vi.  8.  You  find 
that  when  there  was  a  law  made  and  given  forth 
that  none  should  ask  a  petition  of  any,  God  or 
man,  but  of  the  king  only ;  this  law  being  estab- 
lished by  tiie  king,  ver.  9.  Daniel  breaking  of  it,  let 
all  do  whatever  they  can,  Daniel  must  into  the 
lions'  den.  ver.  I6.  So  here,  1  say,  there  being  a 
law  given,  and  sealed  with  the  truth  and  the  word 


THE  LAW  AND  GRACE  UNFOLDED, 


501 


of  God, — liow  that  '  the  soul  that  sinueth  it  shall 
die.'  Eze.  xviii.  4.  Whosocver  doth  abide  under  this 
covenant,  and  dieth  under  the  same,  they  must 
and  shall  into  the  lions'  den ;  yea,  worse  than 
that,  for  they  shall  be  thrown  into  hell,  to  the 
very  devils. 

But  to  speak  in  a  few  particulars  for  thy  better 
understanding  herein,  know. 

First.  That  the  law  of  God,  or  covenant  of  works, 
doth  not  contain  itself  in  one  particular  branch  of 
the  law,  but  doth  extend  itself  into  many,  even  into 
all  the  ten  commandments,  and  those  ten  into  very 
many  more,  as  might  be  showed;  so  that  the 
danger  doth  not  lie  in  the  breaking  of  one  or  two 
of  these  ten  only,  but  it  duth  lie  even  in  the  trans- 
gression of  any  one  of  them.  As  you  know,  if  a 
king  should  give  forth  ten  particular  commands  to 
be  obeyed  by  his  subjects  upon  pain  of  death  ;  now 
if  any  man  doth  transgress  agaiust  any  one  of 
these  ten,  he  doth  commit  treason,  as  if  he  had 
broke  them  all,  and  lietli  liable  to  have  the  sen- 
tence of  the  law  as  certainly  passed  on  him  as  if 
he  bad  broken  every  particular  of  them. 

Second.  Again  ;  you  know  that  the  laws  being- 
given  forth  by  the  king,  which  if  a  man  keep  and 
obey  for  a  long  time,  yet  if  at  the  last  he  slips  and 
breaks  those  laws,  he  is  presently  apprehended,  and 
condemned  by  that  law.  These  things  are  clear 
as  touching  the  law  of  God,  as  it  is  a  covenant  of 
works.  If  a  man  do  fulfil  nine  of  the  command- 
ments, and  yet  breaketh  but  one,  that  being  broken 
will  as  surely  destroy  him  and  shut  him  out  from 
the  joys  of  heaven  as  if  he  had  actually  transgressed 
against  them  all ;  for  indeed,  in  eflect,  so  he  hath. 
There  is  a  notable  scripture  for  this  in  the  epistle 
of  James,  second  chapter,  at  the  tenth  verse,  that 
runs  thus: — 'For  whosoever  shall  keep  the  whole 
law,  and  yet  offend  in  one  2^oint,  he  is  guilty  of  all,' 
— that  is,  he  hath  in  eflfect  broken  them  all,  and 
shall  have  the  voice  of  them  all  cry  out  against 
him.  And  it  must  needs  be  so,  saith  James, 
because  '  he  that  said,'  or  that  law  which  said, 
*  Do  not  commit  adultery,  said  also.  Do  not  kill. 
Kow,  if  thou  commit  no  adultery,  yet  if  thou  kill, 
thou  art  become  a  transgressor  of  the  law,'  As 
thus ;  it  may  be  thou  didst  never  make  to  thyself 
a  god  of  stone  or  wood,  or  at  least  not  to  worship 
them  so  greatly  and  so  openly  as  the  heathen  do, 
j-et  if  thou  hast  stolen,  borne  false  witness,  or  lusted 
after  a  woman  in  thy  heart,  Mat.  v.  28,  thou  hast 
transgressed  the  law,  and  must  for  certain,  living 
and  dying  under  that  covenant,  perish  for  ever  by 
the  law ;  for  the  law  hath  resolved  on  that  before- 
hand, saying,  '  Cursed  is  every  one  that  continueth 
not  in  ALL  things;'  mark,  I  pray  you,  'in  all 
things;'  that  is  the  word,  and  that  seals  the 
doctrine, 

Tliird.  Again  ;  though  a  man  do  not  covet,  steal, 
murder,  worship  gods  of  wood  and  stone,  <fec.,  yet 


if  he  do  take  the  Lord's  name  in  vain,  he  is  for 
ever  gone,  living  and  dying  under  that  covenant. 
•  Thou  shalt  not  take  the  name  of  thy  Lord  God 
in  vain  ;'  there  is  the  command.  But  how  if  we  do? 
Then  he  saith,  'the  Lord  will  not  hold  him  guilt- 
less that  taketh  his  name  iu  vain.'  No;  tliough 
thou  live  as  holy  as  ever  thou  canst,  and  walk  as 
circumspectly  as  ever  any  did,  yet  if  thou  dost  take 
the  Lord's  name  in  vain,  thou  art  gone  by  that 
covenant:  '  For  I  will  not,*  mark,  '  1  will  not,'  let 
him  be  in  never  so  much  danger,  '  I  will  not  hold 
him  guiltless  that  taketh  my  name  in  vain,'  Ei.  xx. 
7.  And  so  likewise  for  any  other  of  the  ten,  do 
but  break  them,  and  thy  state  is  irrecoverable,  if 
thou  live  and  die  under  that  covenant. 

Fomih.  Though  thou  shouldest  fulfil  this  cove- 
nant, or  law,  even  all  of  it,  for  a  long  time,  ten, 
twenty,  forty,  fifty,  or  threescore  years,  yet  if  thou 
do  chance  to  slip  and  break  one  of  them  but  once 
before  thou  die,  thou  art  also  gone  and  lost  by 
that  covenant ;  for  mark,  '  Cursed  is  every  ono 
that  continueth  not  in  all  things,'  that  continuetJi 
not  iu  ALL  things,  mark  that,  '  which  are  written 
in  the  book  of  the  law  to  do  them,'  But  if  a  man 
do  keep  all  the  law  of  God  his  v/hole  lifetime,  and 
only  sin  one  time  before  he  dies,  that  one  sin  is  a 
breach  of  the  laAV,  and  he  hath  not  continued  iu 
doing  the  things  contained  therein.  For,  for  to 
continue,  according  to  the  sense  of  this  scripture, 
is  to  hold  on  without  any  failing,  either  in  thought, 
word,  or  deed ;  therefore,  I  say,  though  a  man  do 
walk  up  to  the  law  all  his  lifetime,  but  only  at  the 
very  last  sin  one  time  before  he  die,  he  is  sure  to 
perish  for  ever,  dying  under  that  covenant.  For, 
my  friends,  you  must  understand  that  the  law  of 
God  is  '  2/ea,'  as  well  as  the  gospel;  and  as  they 
that  are  under  the  covenant  of  grace  shall  surely 
be  saved  by  it,  so,  even  so,  they  that  are  under 
the  covenant  of  works  and  the  law,  they  shall 
surely  be  damned  by  it,  if  continuing  there.  This 
is  the  covenant  of  works  and  the  nature  of  it — 
namely,  not  to  abate  anything,  no,  not  a  mite,  to 
him  that  lives  and  dies  under  it:  '1  tell  thee,' 
saith  Christ,  'thou  shalt  not  depart  thence,' that 
is,  from  under  the  curse,  '  till  thou  hast  paid  tlio 
very  last  mite.     Lu.  xii.  59. 

Fifth.  Again  ;  you  must  consider  that  this  law 
doth  not  only  condemn  words  and  actions,  as  I  said 
before,  but  it  hath  authority  to  condemn  the  most 
secret  thoughts  of  the  heart,  being  evil ;  so  that 
if  thou  do  not  speak  any  word  that  is  evil,  as 
swearing,  lying,  jesting,  dissembling,  or  any  other 
word  that  tendeth  to,  or  savoureth  of  sin,  yet  if 
there  should  chance  to  pass  but  one  vain  tliought 
through  thy  heart  but  once  in  all  thy  lifetime,  the 
law  taketh  hold  of  it,  accuseth,  and  also  will  con- 
demn thee  for  it.  You  may  see  one  instance  for  all 
in  Mat.v.:!7,L'8.  where  Chiist  saith,  that  though  a  man 
do  not  lie  with  a  woman  carnally,  yet  if  he  do  but 


502 


THE  LAW  AND  GRACE  UNFOLDED. 


look  on  her.  and  in  his  heart  lust  after  her,  he  is 
counted  by  the  law,  being  rightly  expounded,  such 
an  one  that  hath  committed  the  sin,  and  thereby 
hath  laid  himself  under  the  condemnation  of  the 
law.  And  so  likewise  of  all  the  rest  of  the  com- 
mands ;  if  there  be  any  thought  that  is  evil  do  but 
pass  through  thy  heart,  whether  it  be  against  God 
or  against  man  in  the  least  measure,  though  pos- 
sibly not  discerned  of  thee,  or  by  thee,  yet  the  law 
takes  hold  of  thee  therefor,  and  doth  by  its 
authority,  both  cast,  condemn,  and  execute  thee 
for  thy  so  doing.     '  The  thought  of  foolishness  is 

sin. '  rr.  xxiv.  9. 

Sixth.  Again  ;  the   law  is  of  that  nature   and 
severity,  that  it   doth  not  only  inquire  into   the 
generality  of  thy  life  as  touching  several  things, 
whether  thou  art  upright  there  or  no ;  but  the  law 
doth  also  follow  thee  into  all  thy  holy  duties,  and 
watcheth  over  thee  there,  to  see  whether  thou  dost 
do  all  things  aright  there — that  is  to  say,  whether 
when  thou  dost  pray  thy  heart  hath  no  wandering 
thoughts  in  it ;  whether  thou  do  every  holy  duty 
thou  doest  perfectly  without  the  least  mixture  of 
sin ;  and  if  it  do  find  thee  to  slip,  or  in  the  least 
measure  to  fail  in  any  holy  duty  that  thou  dost 
perform,  the  law  taketh  hold  on  that,  and  findeth 
fault  with  that,  so  as  to  render  all  the  holy  duties 
that  ever  thou  didst  unavailable  because  of  that. 
I  say,  if,  when  thou  art  a  hearing,  there  is  but  one 
vain  thought,  or  in  praying,  but  one  vain  thought, 
or  in  any  other  thing  whatsoever,  let  it  be  civil  or 
spiritual,  one  vain  thought  once  in  all  thy  lifetime 
will  cause  the  law  to  take  such  bold  on  it,  that  for 
that  one  thing  it  doth  even  set  open  all  the  flood- 
gates of  God's  wrath  against  thee,  and  irrecoverably 
by  that  covenant  it  doth  bring  eternal  vengeance 
upon  thee ;  so  that,  I  say,  look  which  ways  thou 
wilt,  and  fail  wherein  thou  wilt,  and  do  it  as  seldom 
as  ever  thou  canst,  either  in  civil  or  spiritual  things, 
as  aforesaid — that  is,  either  in  the  service  of  God, 
or  in  thy  employments  in  the  world,  as  thy  trade 
or  calling,  either  in  buying  or  selling  any  way,  in 
anything  whatsoever  ;  I  say,  if  in  any  particular  it 
find  thee  tardy,  or  in  the  least  measure  guilty,  it 
calleth  thee  an  offender,  it  accuseth  thee  to  God, 
it  puts  a  stop  to  all  the  promises  thereof  that  are 
joined  to  the  law,  and  leaves  thee  there  as  a  cursed 
transgressor  against  God,  and  a  destroyer  of  thy 
own  soul.* 

Here  I  would  have  thee,  by  the  way,  for  to  take 
notice,  that  it  is  not  my  intent  at  this  time  to  en- 
large on  the  several  commands  in  particular — for 


a  more 
full  discourse 
liereof,  read 
Dod  upon  the 

conimaiid- 
meuls. 

yea  or  no? 


*  Bunyau's  first  sight  (if  the  spiritual,  iuward,  and  exten- 
sive requirements  of  the  law  filled  his  heart  with  despair;  see 
'  Graee  Abounding,'  No.  23.  It  was  like  the  alarming  sound 
of  the  drum  of  Diabolus  mentioned  in  the  '  Holy  War,'  which 
caused  Mansoul  to  shake  with  terror  and  dismay.  Thus  the 
soul  is  strip|)ed  of  self-righteousness,  and  flies  to  Christ,  whose 
blood  alone  cleanseth  from  all  siu. — Ed. 


that  would  be  very  tedious  both  for  me  to  write 
and  thee  to  read;  only  thus  much  I  ifthouwonideR* 
Avould  have  thee  to  do  at  the  reading  '"»^« 
hereof — make  a  pause,  and  sit  still 
one  quarter  of  an  hour,  and  muse  a 
little  in  thy  mind  thus  with  thyself, 
and  say.  Did  I  ever  break  the  law  ; 
Had  I  ever,  in  all  my  lifetime,  one  sinful  thought 
passed  through  my  heart  since  I  was  born ;  yea 
or  no?  And  if  thou  findest  thyself  guilty,  as  I  am 
sure  thou  canst  not  otherwise  choose  but  do,  unless 
thou  shut  thy  eyes  against  thy  every  day's  prac- 
tice, then,  I  say,  conclude  thyself  guilty  of  the 
breach  of  the  first  covenant.  And  when  that  this 
is  done,  be  sure,  in  the  next  place,  thou  do  not 
straightway  forget  it  and  put  it  out  of  thy  mind, 
that  thou  art  condemned  by  the  same  covenant ; 
and  then  do  not  content  thyself  until  thou  do  find 
that  God  hath  sent  thee  a  pardon  from  heaven 
through  the  merits  of  our  Lord  Jesus  Christ,  the 
mediator  of  the  second  covenant.  And  if  God 
shall  but  give  thee  a  heart  to  take  this  my  counsel, 
I  do  make  no  question  but  these  words  spoken  by 
me,  will  prove  an  instrument  for  the  directing  of 
thy  heart  to  che  right  remedy  for  the  salvation  of 
thy  soul. 

Thus  much  now  touching  the  law,  and  the  sever- 
ity of  it  upon  the  person  that  is  found  under  it, 
having  ofteuded  or  broken  any  particular  of  it, 
either  in  thought,  word,  or  action ;  and  now,  be- 
fore I  do  proceed  to  the  next  thing,  I  shall  answer 
four  objections  that  do  lie  in  my  way,  and  also, 
such  as  do  stumble  most  part  of  the  world. 

[Four  Objections.] 

Object.  First.  But  you  will  say,  Methinks  you 
speak  very  harsh ;  it  is  enough  to  daunt  a  body. 
Set  the  case,  therefore,  that  a  man,  after  he  hath 
sinned  and  broken  the  law,  repenteth  of  his  wick- 
edness and  promiseth  to  do  so  no  more,  will  not 
God  have  mercy  then,  and  save  a  poor  sinner 
then  ? 

A71SIV.  1.  I  told  you  before,  that  the  covenant, 
once  broken,  will  execute  upon  the  offender  that 
which  it  doth  threaten  to  lay  upon  him  ;  and  as 
for  your  supposing  that  your  repenting  and  pro- 
mising to  do  so  no  more  may  help  well,  and  put 
you  in  a  condition  to  attain  the  mercy  of  God  by 
the  law,  these  thoughts  do  flow  from  gross  ignor- 
ance both  of  the  nature  of  sin,  and  also  of  the 
nature  of  the  justice  of  God.  And  if  I  were  to  give 
you  a  description  of  one  in  a  lost  condition  for  the 
present,  I  would  brand  him  out  with  such  a  mark 
of  ignorance  as  this  is, 

Answ.  2.  The  law,  as  it  is  a  covenant  of  works, 
doth  not  allow  of  any  repentance  unto  jhe first  answ-r 
life  to  those  that  live  and  die  under  it ;     is   expoundeii 

by  the  second. 


for  the  law  being  once  broken  by  thee, 

never  speaks  good  unto  thee,  neither  doth  God  at 


THE  LAW  AND  GRACE  UNiOLDED. 


503 


all  regard  thee,  if  thou  he  under  that  covenant, 
notwithstanding  all  thy  repentings  and  also  pro- 
mises to  do  so  no  more.  No,  saith  tlie  law,  thou 
hast  sinned,  therefore  I  must  curse  thee ;  for  it  is 
my  nature  to  curse,  even,  and  nothing  else  hut 
curse,  every  one  that  doth  in  any  point  transgress 
against  me.  Ga.  iii.  lo.  They  hrakc  my  covenant, 
'and  I  regarded  them  not,  saith  the  Lord.'  lie.  viu. 
9.  Let  them  cry,  I  will  not  regard  them  ;  let  them 
repent,  I  will  not  regard  them ;  they  have  broken 
my  covenant,  and  done  that  in  which  I  delighted 
not;  therefore,  by  that  covenant  I  do  curse,  and 
not  hless ;  damn,  and  not  save ;  frown,  and  not 
smile;  reject,  and  not  embrace;  charge  sin,  and 
not  forgive  it.  They  brake  my  covenant  '  and  I 
regarded  them  not;'  so  that  I  say,  if  thou  break 
the  law,  the  first  covenant,  and  thou  being  found 
there,  God  looking  on  thee  through  that,  he  hath 
no  regard  on  thee,  no  pity  for  thee,  no  delight  in 
thee. 

Object.  Second.  But  hath  not  the  law  promises 
as  well  as  threatenings?  saying,  'The  man  which 
doeth  these  things  shall  live,'  mark,  he  shall  live, 
'  by  them,'  or,  in  them.  Ro.  x.  5.  Ga.  iiL  12. 

Answ.  1.  To  bieak  the  commandments  is  not  to 
keep  or  fulfil  the  same ;  but  thou  hast  broken  them, 
therefore  the  promise  doth  not  belong  to  thee  by 
that  covenant.  2.  The  promises  that  are  of  the  law- 
are  conditional,  and  so  not  performed  unless  there 
be  a  full  and  continual  obedience  to  every  particu- 
lar of  it,  and  that  without  the  least  sin.  '  Do  this  ' 
■ — mark,  do  this — and  afterwards  thou  shalt  live  ; 
but  if  thou  break  one  point  of  it  once  in  all  thy 
life,  thou  hast  not  done  the  law ;  therefore  the 
promises  following  the  law  do  not  belong  unto  thee 
if  one  sin  hath  been  committed  by  thee.  As  thus, 
I  will  give  you  a  plain  instance — '  Set  the  case, 
there  be  a  law  made  by  the  king,  that  if  any  man 
speak  a  word  against  him  he  must  be  put  to  death, 
and  this  must  not  be  revoked,  but  must  for  certain 
be  executed  on  the  ofiender ;  though  there  be  a 
promise  made  to  them  that  do  not  speak  a  word 
against  him,  that  they  should  have  great  love  from 
him  ;  yet  this  promise  is  nothing  to  the  ofiender  ; 
he  is  like  to  have  no  shaie  in  it,  or  to  be  ever  the 
better  for  it ;  but,  contrariwise,  the  law  that  he 
hath  oftended  must  be  executed  on  him ;  for  his 
sin  shutteth  him  out  from  a  share  of,  or  in,  the 
promises.'  So  it  is  here,  there  is  a  promise  made 
indeed,  but  to  Mhom?  Why,  it  is  to  none  but 
those  that  live  without  sinning  against  the  law ; 
but  if  thou,  I  say,  sin  one  time  against  it  in  all  thy 
lifetime,  thou  art  gone,  and  not  one  promise  belongs 
to  thee  if  thou  continue  under  this  covenant.  Me- 
thinks  the  prisoners  at  the  bar,  having  offended  the 
law,  and  the  charge  of  a  just  judge  towards  them, 
do  much  hold  forth  the  law,  as  it  is  a  covenant  of 
works,  and  how  it  deals  with  them  that  are  under 
it.     The  prisoner  having  offended,  cries  out  for 


mercy:  Good,  my  lord,  mercy,  saith  he,  pray,  my 
lord,  pity  me.  The  judge  saith.  What  canst  thou 
say  for  thyself  that  sentence  of  death  should  not  be 
passed  upon  thee?  Why,  nothing  but  this,  I  pray 
my  lord  be  merciful.  But  he  answers  again, 
Friend,  the  law  must  take  place,  the  law  must  not 
be  broken.  The  prisoner  saith.  Good,  my  lord, 
spare  me,  and  1  will  never  do  so  any  more.  The 
judge,  notwithstanding  the  man's  outcries  and  sad 
condition,  must,  according  to  the  tenor  of  the  law, 
pass  judgment  upon  him,  and  the  sentence  of  con- 
demnation must  be  read  to  the  prisoner,  thou'>-h  it 
makes  him  fall  down  dead  to  hear  it,  if  he  executes 
the  law  as  he  ought  to  do.  And  just  thus  it  is 
concerning  the  law  of  God. 

Object.  Third.  Ay,  but  sometimes,  for  all  your 
haste,  the  judge  doth  also  give  some  pardons,  and 
foi-give  some  ofi'enders,  notwithstanding  their  otl'en- 
ces,  though  he  be  a  judge. 

Amiv.  It  is  not  because  the  law  is  merciful,  but 
because  there  is  manifested  the  love  of  the  judge, 
not  the  love  of  the  law.  I  beseech  you  to  mark 
this  distinction  ;  for  if  a  man  that  hath  deserved 
death  by  the  law  be,  notwithstanding  this,  forgiven 
his  offence,  it  is  not  because  the  law  saith,  *  spare 
him  ; '  but  it  is  the  love  of  the  judge  or  chief  magi- 
strate that  doth  set  the  man  free  from  the  con- 
demnation of  the  law.  But  mark ;  here  the  law 
of  men  and  the  law  of  God  do  diti'er;  the  law  of 
man  is  not  so  irrevocable;  but  if  the  Supreme  please 
he  may  sometimes  grant  a  pardon  without  satis- 
faction given  for  the  oflence ;  but  the  law  of  God 
is  of  this  nature,  that  if  the  man  be  found  under  it, 
and  a  transgressor,  or  one  that  hath  transgressed 
against  it,  before  that  prisoner  can  be  released 
there  must  be  a  full  and  complete  satisfaction  given 
to  it,  either  by  the  man's  own  life  or  by  the  blood 
of  some  other  man ;  for  '  without  shedding  of  blood 
there  is  no  remission,'  lie.  ix.  22;  that  is,  there  is  no 
deliverance  from  under  the  curse  of  the  law  of  God  ; 
and  therefore,  however  the  law  of  man  may  bo 
made  of  none  effect  sometimes  by  showing  mercy 
without  giving  of  a  full  satisfaction,  yet  the  law  of 
God  cannot  be  so  contented,  nor  at  the  least  give 
way,  that  the  person  ofiending  that  should  escape 
the  curse  and  not  be  damned,  except  some  one  do 
give  a  full  and  complete  satisfaction  to  it  for  him, 
and  bring  the  prisoner  into  another  covenant — to 
wit,  the  covenant  of  grace,  which  is  more  easy,  and 
soul-refreshing,  and  siti-pardoning. 

I  say,  therefore,  you  must  understand  that  if 
there  be  a  law  made  that  reaches  the  life,  to  take 
it  away  for  the  ofience  given  by  the  offender  against 
it,  then  it  is  clear  that  if  the  man  be  spared  a)ul 
saved,  it  is  not  the  law  that  doth  give  the  man  this 
advantage,  but  it  is  the  mere  mercy  of  the  king, 
either  because  he  hath  a  ransom  or  satistaction 
some  other  way,  or  being  provoked  thereto  out  of 
his  own  love  to  the  person  whom  he  saveth.     Now, 


501 


THE  LAW  AND  GRACE  UNFOLDED. 


thou  also  having  transgressed  and  broken  the  law 
of  God,  if  the  law  be  not  executed  upon  thee,  it  is 
not  because  the  law  is  merciful,  or  can  pass  by  the 
least  offence  done  by  thee,  but  thy  deliverance 
comes  another  way  ;  therefore,  I  say,  however  it 
be  by  the  laws  of  men  where  they  be  corrupted  and 
perverted,  yet  the  law  of  God  is  of  that  nature, 
that  if  it  hath  not  thy  own  blood  or  the  blood  of 
some  other  man — for  it  calls  for  no  less,  for  to 
ransom  thee  from  the  curse  of  it,  being  due  to  thee 
for  thy  transgression,  and  to  satisfy  the  cries,  the 
doleful  cries,  thereof,  and  ever  for  to  present  thee 
pure  and  spotless  before  God,  notwithstanding  this 
fiery  law — thou  art  gone  if  thou  hadst  a  thousand 
souls;  for  'without  shedding  of  blood  there  is  no 
remission,'  He.  ix.  22;  no  forgiveness  of  the  least  sin 
against  the  law. 

Object.  Fourth,  But,  you  will  say,  '  I  do  not  only 
repent  n:e  of  my  former  life,  and  also  promise  to 
do  so  no  more,  but  now  I  do  labour  to  be  righteous, 
and  to  live  a  holy  life ;  and  now,  instead  of  being 
a  breaker  of  the  law,  I  do  labour  to  fulfil  the  same. 
What  say  you  to  that?  ' 

Answ.  Set  the  case,  thou  couldst  walk  like  an 
angel  of  God ;  set  the  case,  thou  couldst  fulfil  the 
whole  law,  and  live  from  this  day  to  thy  life's  end 
without  sinning  in  thought,  word,  or  deed,  which 
is  impossible ;  but,  1  say,  set  the  case  it  should 
be  so,  why,  thy  state  is  as  bad,  if  thou  be  under 
the  first  covenant,  as  ever  it  was.  For,  first,  I 
know  thou  darest  not  say  but  thou  hast  at  one  time 
or  other  sinned ;  and  if  so,  then  the  law  hath  con- 
demned thee  ;  and  if  so,  then  I  am  sure  that  thou, 
with  all  thy  actions  and  works  of  righteousness, 
canst  not  remove  the  dreadful  and  irresistible  curse 
that  is  already  laid  upon  thee  by  that  law  which 
thou  art  under,  and  which  thou  hast  sinned  against ; 
though  thou  livest  the  holiest  life  that  any  man  can 
live  in  this  world,  being  under  the  law  of  works, 
and  so  not  under  the  covenant  of  grace,  thou  must 
be  cut  off  without  remedy  ;  for  thou  hast  sinned, 
though  afterwards  thou  live  never  so  well. 

The  reasons  for  this  that  hath  been  spoken  are 
these — 

First,  The  nature  of  God's  justice  calls  for  it — 
that  is,  it  calls  for  irrecoverable  ruin  on  them  that 
transgress  against  this  law  ;  for  justice  gave  it,  and 
justice  looks  to  have  it  completely  and  continually 
obeyed,  or  else  justice  is  resolved  to  take  place,  and 
execute  its  office,  which  is  to  punish  the  transgressor 
agamst  it.  You  must  understand  that  the  justice 
of  God  is  as  unchangeable  as  his  love;  his  justice 
cannot  change  its  nature ;  justice  it  is,  if  it  be 
pleased ;  and  justice  it  is,  if  it  be  displeased.  The 
justice  of  God  in  this  case  may  be  compared  to 
fire  ;  there  is  a  great  fire  made  in  some  place  ;  if 
thou  do  keep  out  of  it,  it  is  fire;  if  thou  do  fall 
into  it,  thou  wilt  find  it  fire;  and  therefore  the 
apostle  useth  this  as  an  argument  to  stir  up  the 


Hebrews  to  stick  close  to  Jesus  Christ,  lest  they 
fall  under  the  justice  of  God  by  these  words,  *  For 
our  God  is  a  consuming  fire.  He.  xii.  29;  into  which, 
if  thou  fall,  it  is  not  for  thee  to  get  out  again,  as 
it  is  with  some  that  fall  into  a  material  fire ;  no, 
but  he  that  falls  into  this,  he  must  lie  there  for 
ever;  as  it  is  clear  where  he  saitli,  'Who  among 
us  shall  dwell  with  everlasting  buinings,  and  with 
devouring  fire?  '  is.  xixiii.  14.  For  justice  once  of- 
fended knoweth  not  how  to  show  any  pity  or  com- 
passion to  the  offender,  but  runs  on  him  like  a  lion, 
takes  him  by  the  throat,  throws  him  into  prison, 
and  there  he  is  sure  to  lie,  and  that  to  all  eternity, 
unless  infinite  satisfaction  be  given  to  it,  which  is 
impossil^e  to  be  given  by  any  of  us  the  sons  of 
Adam. 

Secondly,  The  faithfulness  of  God  calls  for  irre- 
coverable I'uin  to  be  poured  out  on  those  that  shall 
live  and  die  under  this  covenant.  If  thou,  having 
sinned  but  one  sin  against  this  covenant,  and 
shouldst  afterwards  escape  damning,  God  must  be 
unfaithful  to  himself  and  to  his  Word,  which  both 
agree  as  one.  First,  he  would  be  unfaithful  to 
himself;  to  himself,  that  is,  to  his  justice,  holiness, 
righteousness,  wisdom,  and  power,  if  he  should 
ofier  to  stop  the  runnings  out  of  his  justice  for  the 
damning  of  them  that  have  ofi"ended  it.  And 
secondly,  he  would  be  unfaithful  to  his  Word,  his 
written  Woid,  and  deny,  disown,  and  break  that, 
of  which  he  hath  said,  '  It  is  easier  for  heaven  and 
eartli  to  pass,  than  one  tittle  of  the  law  to  fail,'  or 
be  made  of  none  efiect.  Lu.  xy\.  n.  Now,  if  he  should 
not,  according  to  his  certain  declarations  therein, 
take  vengeance  on  those  that  fall  and  die  within 
the  threat  and  sad  cui-ses  denounced,  in  that  his 
Word  could  not  be  fulfilled. 

Thirdly,  Because  otherwise  he  would  disown  the 
sayings  of  his  prophets,  and  gratify  the  sayings  of 
his  enemies ;  his  prophets  say  he  will  take  ven- 
geance ;  his  enemies  say  he  will  not ;  his  prophets 
say  he  will  remember  their  iniquities,  and  recom- 
pense them  into  their  bosom  ;  but  his  enemies  say 
they  shall  do  well,  and  they  shall  have  peace,  though 
they  walk  after  the  imagination  of  their  own  hearts, 
and  be  not  so  strict  as  the  Word  commands,  and 
do  not  as  it  saith.  De.  xxix.  19,  20.  But  let  me  tell 
thee,  hadst  thou  a  thousand  souls,  and  each  of  them 
was  worth  a  thousand  worlds,  God  would  set  them 
all  on  a  light  by  fire,  if  they  fall  within  the  con- 
demnings  of  his  Word,  and  thou  die  without  a 
Jesus,  even  the  right  Jesus;  'for  the  Scriptures 
cannot  be  broken.'  What  I  dost  thou  think  that 
God,  Christ,  Prophets,  and  Scriptures,  will  all  lie 
for  thee  ?  and  falsify  their  words  for  thee  ?  It  will 
be  but  ill  venturing  thy  soul  upon  that. 

And  the  reasons  for  it  are  these : — First,  Because 
God  is  God ;   and  secondly,  Because  man  is  man. 
First,  Because  God  is  perfectly  just  and  eternally 
just,  perfectly  holy  and  eternally  holy,  perfectly 


THE  LAW  AND  GEACE  UNFOLDED. 


50o 


frjthful  and  eternally'  faithful ;  that  is,  without  any 
A'ariableuess  or  shadow  of  turning,  but  perfectly 
continueth  the  same,  and  can  as  well  cease  to  be 
God  as  to  alter  or  change  the  nature  of  his  God- 
liead.  And  as  he  is  thus  the  perfection  of  all  per- 
fections, he  gave  out  his  law  to  he  obeyed  ;  but  if 
any  offend  it,  then  they  fall  into  the  hands  of  this 
his  eternal  justice,  and  so  must  drink  of  his  irrevoc- 
able wrath,  which  is  the  execution  of  the  same 
justice.  I  say,  this  being  thus,  the  law  being 
broken,  justice  takes  place,  and  so  faithfulness 
foUoweth  to  see  that  execution  be  done,  and  also 
to  testify  that  he  is  true,  and  doth  denounce  his 
unspeakable,  insupportable,  and  unchangeable  ven- 
geance on  the  party  offending. 

Secondly,  Because  thou  art  not  as  infinite  as 
God,  but  a  poor  created  weed,  that  is  here  to-day 
and  gone  to-morrow,  and  not  able  to  answer  God 
in  his  essence,  being,  and  attributes ;  thou  art 
bound  to  fall  imder  him,  for  that  thy  soul  or  body 
can  do  nothing  that  is  infinite  in  such  a  way  as  to 
satisfy  this  God,  which  is  an  infinite  God  in  all  his 
attributes. 

[3Iisery  of  man  hy  this  laio.  ] 

But  to  declare  unto  you  the  misery  of  man  by 
this  law  to  purpose,  I  do  beseech  you  to  take  notice 
of  these  following  particulars,  besides  what  has 
been  already  spoken: — First,  I  shall  show  the 
danger  of  them  by  reason  of  the  law,  as  they  come 
from  Adam ;  Second,  as  they  are  in  their  own  per- 
sons particularly  under  it. 

\^First,  The  dmiger  of  them  hy  reaiion  of  the  law, 
as  they  come  from  Adam.\ 

1.  As  they  come  from  Adam,  they  are  in  a  sad 
condition,  because  he  left  them  a  broken  covenant. 
Or  take  it  thus :  because  they,  while  they  were  in 
him,  did  with  him  break  that  covenant.  0  !  this 
M'as  the  treasure  that  Adam  left  to  his  posterity ; 
it  was  a  broken  covenant,  insomuch  that  death 
reigned  over  all  his  children,  and  doth  still  to  this 
day,  as  they  come  from  him,  both  natural  and 
eternal  death.  Ro.  v.  It  may  be,  drunkard,  swearer, 
liar,  thief,  thou  dost  not  think  of  this. 

2.  lie  did  not  only  leave  them  a  broken  cove- 
nant, but  also  made  them  himself  sinners  against 
it.  He  [Adam]  made  them  sinners — 'By  one  man's 
disobedience  many  were  made  sinners.'  Ro.  v.  19. 
And  this  is  worse  than  the  first. 

3.  Not  only  so,  but  he  did  deprive  them  of  their 
strength,  by  which  at  first  they  were  enabled  to 
stand,  and  left  them  no  more  than  dead  men.  0 
helpless  state !  0  how  beggarly  and  miserable 
are  the  sons  of  Adam  I 

4.  Not  only  so,  but  also  before  he  left  them  he 
was  the  conduit  pipe  through  which  the  devil  did 
convey  off  his  poisoned  spawn  and  venom  nature 
into  the  hearts  of  Adam's  sons  and  daughters,  by 
which   they  are   at  this   day  so  strongly  and  so 

VOL.  I. 


violently  carried  away,  that  they  fly  as  fast  to  hell, 
and  the  devil,  by  reason  of  sin,  as  chaff  before  a 
mighty  wind. 

5.  In  a  word,  Adam  led  them  out  of  their  para- 
dise, that  is  one  more;  and  put  out  their  63x3,  that 
is  another;  and  left  them  to  the  leading  of  the 
devil.  0  sad !  Canst  thou  hear  this,  and  not 
have  thy  ears  to  tingle  and  burn  on  thy  head  ? 
Canst  thou  read  this,  and  not  feel  thy  conscience 
begin  to  throb  and  dag  ?  If  so,  surely  it  is  be- 
cause thou  art  either  possessed  with  the  devil,  or 
besides  thyself. 

YSecond.^  But  I  pass  this,  and  come  to  the  second 
thing,  which  is,  the  cause  of  their  being  in  a  sad 
condition,  which  is  by  reason  of  their  heinrj  in  their 
particular  jjersons  under  it. 

1 .  Therefore,  they  that  are  under  the  law,  they 
are  in  a  sad  condition,  because  they  are  under  that 
which  is  more  ready,  through  our  infirmity,  to  curse 
than  to  bless;  they  are  under  that  called  the  minis- 
tration of  condemnation,  that  is,  they  are  under 
that  dispensation,  or  administration,  whose  proper 
work  is  to  curse  and  condemn,  and  nothing  else. 

2  Co.  iii. 

2.  Their  condition  is  sad  who  are  imder  the  law, 
because  they  are  not  only  under  that  ministra- 
tion that  doth  condemn,  but  also  that  which  doth 
wait  an  opportunity  to  condemn ;  the  law  doth  not 
wait  that  it  might  be  gracious,  but  it  doth  wait  to 
curse  and  condemn  ;  it  came  on  purpose  to  discover 
sin,  'The  law  entered,'  saith  the  apostle,  'thattho 
offence  might  abound,'  Ro.  v.  20,  or  appear  indeed  to 
be  that  which  God  doth  hate,  and  also  to  curse  for 
that  which  hath  been  committed  ;  as  he  saith, 
'  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to 
do  them.'    Ga.  iii.  10. 

3.  They  are  in  a  sad  condition,  because  that  ad- 
ministration they  are  under  that  are  under  the  law 
doth  always  find  fault  with  the  sinner's  obedience 
as  well  as  his  disobedience,  if  it  he  not  done  in  a 
right  spirit,  which  they  that  are  under  that  cove- 
nant cannot  do,  by  reason  of  their  being  destitute 
of  faith;  therefore,  I  say,  it  doth  control  them, 
saying,  *  This  was  not  well  done,  this  was  done  by 
the  halves,  this  was  not  done  freely,  and  that  was 
not  done  perfectly,  and  out  of  love  to  God.'  And 
hence  it  is  that  some  men,  notwithstanding  they 
labour  to  live  as  holy  as  ever  they  can  according  to 
the  law,  yet  they  do  not  live  a  peaceable  life,  but 
are  full  of  condemnings,  full  of  guilt  and  torment 
of  conscience,  finding  themselves  to  fail  here,  and 
to  fall  short  there,  omitting  this  good  which  the 
law  commands,  and  doing  that  evil  which  the  law 
forbids,  but  never  giveth  them  one  good  word  for 
all  their  pains. 

4.  They  that  are  under  the  law  are  in  a  sad  con- 
dition, because  they  are  under  that  administration 

i  that  will  never  be  contented  with  wiuit  is  done  by 


506 


THE  LAW  AND  GRACE  UNFOLDED. 


tlie  sinner.  If  tliou  bo  under  this  covenant,  work 
as  hard  as  thou  canst,  the  law  will  never  say,  'Well 
done  ; '  never  say,  '  Uy  good  servant ;  '  no  ;  but 
always  it  will  be  driving  of  thee  faster,  hastening 
of  tliee  harder,  giving  of  thee  fresh  commands, 
whicli  thou  must  do,  and  upon  pain  of  damnation 
not  to  be  left  undone.  Nay,  it  is  such  a  master 
that  will  curse  thee,  not  only  for  thy  sins,  but  also 
because  thy  good  works  were  not  so  well  done  as 
they  ought  to  be. 

5.  They  that  are  under  tliis  covenant  or  law, 
their  state  is  very  sad,  because  this  law  doth  com- 
mand impossible  things  of  him  that  is  under  it;  and 
yet  doth  but  right  in  it,  seeing  man  at  the  first  had 
in  Adam  strength  to  stand,  if  he  would  have  used 
it,  and  the  law  was  given  them,  as  I  said  before, 
when  man  was  in  his  full  strength  ;  and  therefore 
no  inequality  if  it  commands  the  same  still,  seeing 
God  that  gave  thee  strength  did  not  take  it  away. 
I  will  give  you  a  similitude  for  the  clearing  of  it. 
Set  the  case  that  I  give  to  my  servant  ten  pounds, 
with  this  charge.  Lay  it  out  for  my  best  advantage, 
that  I  may  have  my  own  again  with  profit;  now  if 
my  servant,  contrary  to  my  command,  goeth  and 
spends  my  money  in  a  disobedient  way,  is  it  any 
inequality  in  me  to  demand  of  my  servant  what  I 
gave  him  at  first  ?  Nay,  and  though  he  have  no- 
thing to  pay,  I  may  lawfully  cast  him  into  prison, 
and  keep  him  there  until  I  have  satisfaction.  So 
here ;  the  law  was  delivered  to  man  at  the  first  when 
he  was  in  a  possibility  to  have  fulfilled  it;  now,  then, 
though  man  have  lost  his  strength,  yet  God  is  just 
in  commanding  the  same  work  to  be  done.  Ay, 
and  if  they  do  not  do  the  same  things,  I  say,  that 
are  impossible  for  them  to  do,  it  is  just  with  God 
to  damn  them,  seeing  it  was  they  themselves  that 
brought  themselves  into  tliis  condition ;  therefore, 
saith  the  apostle,  '  What  things  soever  the  law  (or 
commands)  saith,  it  saith  to  them  who  are  under 
the  law;  that  every  mouth  may  be  stopped,  and  all 
the  world  may  become  guilty  before  God.'  Ro.  iii.  19. 
And  this  is  thy  sad  condition  tliat  art  under  the 

law.    Ga.  iii.  10. 

But  if  any  should  object,  and  say,  But  the  law 
doth  not  command  impossible  things  of  natural 
man, — 

1  should  answer  in  this  case  as  the  apostle  did 
in  anotlicr  very  much  like  unto  it,  saying,  '  Un- 
derstanding neither  what  they  say,  nor  whereof 
they  afiirm.'  For  doth  not  the  law  command  thee 
to  love  tlie  Lord  thy  God  with  all  thy  soul,  with  all 
thy  strength,  with  all  thy  might,  (fee,  and  can  the 
natural  man  do  this?  How  can  those  that  are  ac- 
customed to  do  evil,  do  that  which  is  commanded 
in  this  particular?  'Can  the  Etliiopian  change 
his  skin,  or  the  leopard  liis  spots?'  Je.  xiii.  23. 

Doth  the  law  command  thee  to  do  good,  and  no- 
thing but  gooil,  and  that  with  all  thy  soul,  heart, 
and  delight?  which  tlie  law  as  a  covenant  of  works 


calleth  for;  and  canst  thou,  being  carnal,  do  that? 
But  there  is  no  man  that  hath  understanding,  if  he 
should  hear  thee  say  so,  but  would  say  tliat  thou 
wast  either  bewitched  or  stark  mad. 

6.  They  that  are  under  the  law  are  in  a  sad  con- 
dition, because  that  though  they  follow  the  law,  or 
covenant  of  works;  I  say,  though  they  follow  it,  it 
will  not  lead  them  to  heaven;  no,  but  contrariwise, 
it  will  lead  them  under  the  curse.  It  is  not  pos- 
sible, saith  Paul,  that  any  should  be  justified  by  the 
law,  or  by  our  following  of  it ;  fur  by  that  '  is  the 
knowledge  of  sin,'  and  by  it  we  are  condemned  for 
the  same,  whicli  is  far  from  leading  us  to  life,  be- 
ing the  ministration  of  death.  2  Co.  iii.  And  again ; 
'  Israel,  which  followeth  after  the  law  of  righteous- 
ness, hath  not  attained  to  the  law  of  righteousness. 
Wherefore  ?  Because  they  sought  it  not  by  faith, 
but  by  the  lavi',  and  by  the  works  thereof. '  Ro.  ix. 

30-32. 

7.  They  that  are  under  the  law  are  in  a  sad  con- 
dition, because  they  do  not  know  whether  ever  they 
shall  have  any  wages  for  their  work  or  no ;  they 
have  no  assurance  of  the  pardon  of  their  sins, 
neither  any  hopes  of  eternal  life ;  but  poor  hearts 
as  tliey  are,  they  work  for  they  do  not  know  what, 
even  like  a  poor  horse  that  works  hard  all  day,  and 
at  night  hath  a  dirty  stable  for  his  pains  ;  so  thou 
mayest  work  hard  all  the  days  of  thy  life,  and  at  the 
day  of  death,  instead  of  having  a  glorious  rest  in 
the  kingdom  of  heaven,  thou  mayest,  na}^  thou 
shalt,  have  for  thy  sins  the  damnation  of  thy  soul 
and  body  in  hell  to  all  eternity ;  forasmuch,  as  I 
said  before,  that  the  law,  if  thou  sinnest,  it  doth 
not  take  notice  of  any  good  work  done  by  thee,  but 
takes  its  advantage  to  destroy  and  cut  off  thy  soul 
for  the  sin  thou  hast  committed. 

8.  They  that  are  under  the  law  are  in  a  sad  con- 
dition, because  they  are  under  that  administration; 
upon  whose  souls  God  doth  not  smile,  they  dying- 
there  ;  for  the  administration  that  God  doth  smile 
upon  his  children  througli,  is  the  covenant  of  grace, 
they  being  in  Jesus  Christ,  the  Lord  of  life  and 
consolation ;  but  contrariwise  to  those  that  are  under 
the  law;  for  they  have  his  frowns,  his  rebukes,  his 
thrcatenings,  and  with  much  severity  they  must  be 
dealt  withal — '  For  they  continued  not  in  my  cove- 
nant, and  I  regarded  them  not,  saith  the  Lord.' 

He.  viii.  9. 

9.  They  are  in  a  sad  condition,  because  they  arc 
out  of  the  faith  of  Christ;  they  that  are  under  the 
law  have  not  the  faith  of  Christ  in  them;  for  that 
dispensation  which  they  are  under  is  not  the  ad- 
ministration of  faith.  The  law  is  not  of  faith,  saith 
the  apostle.    Ga.  iii.  12. 

10.  Because  they  have  not  received  the  Spirit; 
for  that  is  received  by  the  hearing  of  faith,  and  not 
by  the  law,  nor  the  works  thereof.  Ga.  iU.  2. 

11.  In  a  word,  if  thou  live  and  die  under  that 
covenant,  Jesus  Christ  will  neither  pray  for  thee, 


THE  LAW  AND  GRACE  UNFOLDED. 


507 


neither  let  tliee  liave  one  drop  of  liis  blood  to  wash 
iuvay  thy  sins,  neither  shalt  thou  he  so  much  as  one 
of  the  least  in  the  kingdom  of  heaven;  for  all  these 
privileges  come  to  souls  under  another  covenant,  as 
the  apostle  saith — '  For  such  are  not  under  the  law, 
but  under  grace — that  is,  such  as  have  a  share  in 
the  benefits  of  Jesus  Christ,  or  such  as  are  brought 
from  under  the  first  covenant  into  the  second ;  or 
from  under  the  law  into  the  grace  of  Christ's  gospel, 
without  which  covenant  of  grace,  and  being  found 
ill  that,  there  is  no  soul  can  have  the  least  hope  of 
eternal  life,  no  joy  in  the  Holy  Ghost,  no  share  in 
the  privileges  of  saints,  because  they  are  tied  up 
from  them  by  the  limits  and  bonds  of  the  covenant 
of  works.  For  you  must  understand  that  these  two 
covenants  have  their  several  bounds  and  limitations, 
for  the  ruling  and  keeping  in  subjection,  or  giving 
of  freedom,  to  the  parties  under  the  said  covenants. 
Now  they  that  are  under  the  law  are  within  the 
compass  and  the  jurisdiction  of  that,  and  are  bound 
to  be  in  subjection  to  that;  and  living  and  dying  un- 
der that,  they  must  stand  and  fall  to  that,  as  Paul 
8aith,  'To  his  own  master  he  standeth  or  falleth.' 
The  covenant  of  grace  doth  admii  to  those  that  are 
under  it  also  liberty  and  freedom,  together  with 
commanding  of  subjection  to  the  things  contained 
in  it,  which  I  shall  speak  to  fin-ther  hereafter. 
[For  what  purpose  the  Law  was  added  and  given  ] 

But  now,  that  tlie  former  things  may  be  further 
made  to  appear — that  is,  what  the  sad  condition  of 
all  them  that  are  under  the  law  is,  as  I  have  shown 
you  something  of  the  nature  of  the  law,  so  also  shall 
I  show  that  the  law  w-as  added  and  given  for  this 
purpose,  that  it  might  be  so  with  those  that  are  out 
of  the  covenant  of  grace. 

First,  God  did  give  the  law  that  sin  might 
abound,  not  that  it  should  take  away  sin  in  any, 
but  to  discover  the  sin  which  is  already  beii'otten, 
or  that  may  hereafter  be  begotten,  by  lust  and 
Satan.  Ro.  v.  20.  I  say,  this  is  one  proper  work  of 
the  law,  to  make  manifest  sin ;  it  is  sent  to  find 
fault  with  tlie  sinner,  and  it  doth  also  watch  that 
it  may  do  so,  and  it  doth  take  all  advantages  for 
the  accomplishing  of  its  work  in  them  that  give  ear 
thereto,  or  do  not  give  ear,  if  it  have  the  rule  over 
them.  I  say,  it  is  like  a  man  that  is  sent  by  his 
lord  to  see  and  pry  into  the  labours  and  works  of 
other  men,  taking  every  advantage  to  discover  their 
infirmities  and  failings,  and  to  chide  them  ?  yea,  to 
throw  them  out  of  the  Lord's  favour  for  the  same. 

Second.  Another  great  end  why  the  Lord  did 
add  or  give  the  law,  it  was  that  no  man  might  have 
anything  to  lay  to  the  charge  of  the  Lord  for  his 
condemning  of  them  that  do  transgress  against  the 
same.  You  know  that  if  a  man  should  be  had  be- 
fore an  officer  or  judge,  and  there  be  condemned, 
and  yet  by  no  law,  he  that  condemns  him  might  be 
very  well  reprehended  or  reproved  for  passing  the 
judgment;  yea,  the  party  himself  niiglit  have  better 


ground  to  plead  for  his  liberty  than  the  other  ta 
plead  for  the  condemning  of  him ;  but  this  sliall 
not  be  so  in  the  judgment-day,  but  contrariwise; 
for  then  every  man  shall  be  forced  to  lay  his  hand 
on  his  mouth,  and  hold  his  tongue  at  the  judgment 
of  God  when  it  is  passed  upon  them ;  therefore 
saith  the  apostle,  '  What  things  soever  the  law 
saith,  it  saith  to  them  who  are  under  the  law;'  that 
is,  all  the  commands,  all  the  cursings  and  threat- 
euings  that  are  spoken  by  it,  are  spoken,  saith  he, 
'  that  every  m  )uth  may  be  stopped;'  mark,  I  be- 
seech you,  'it  saith,'  saith  he,  'that  every  mouth 
may  be  stopped,  and  all  the  world  may  become 
guilty  before  God.'  iio.  iu.  19.  So  that  now,  in  case 
any  in  the  judgment-day  should  object  against  the 
judgment  of  God,  as  those  in  the  25th  of  Matthew 
do,  saying.  Lord,  when  saw  we  thee  thus  and  thus? 
and  why  dost  thou  pass  such  a  sad  sentence  of  con- 
demnation upon  us  ?  surely  this  is  injustice,  and 
not  equity :  now  for  the  preventing  of  this  the  law 
was  given ;  ay,  and  that  it  might  prevent  thee  to 
purpose,  God  gave  it  betimes,  before  either  thy 
first  father  had  sinned,  or  thou  wast  born.  So  that 
again,  if  there  shoidd  be  these  objections  off'ered 
against  the  proceedings  of  the  Lord  in  justice  and 
judgment,  saying.  Lord,  why  am  I  thus  condemned, 
I  did  not  know  it  was  sin  ?  Now  against  these 
two  was  the  law  given  and  that  betimes,  so  that 
botli  these  are  answered.  If  the  first  come  in  and 
say,  Wiiy  am  I  judged  ?  why  am  I  damned  ?  then 
will  the  law  come  in,  even  all  the  ten  command- 
ments, with  every  one  of  their  cries  against  thy 
soul;  the  first  saying,  He  hath  sinned  against  mo, 
damn  him;  tiie  second  saying  also.  He  hath  trans- 
gressed against  me,  damn  him  ;  the  third  also  say- 
ing the  same,  together  with  the  fourth,  fifth,  sixth, 
seventh,  eighth,  ninth,  tenth  ;  even  all  of  them  will 
discharge  themselves  against  thy  soul  if  thou  die 
imder  the  first  covenant,  saying.  He  or  they  have 
transgressed  against  us,  damn  them,  damn  them: 
and  1  tell  thee  also,  that  these  ten  great  guns,  the 
ten  commandments,  will,  with  discharging  them- 
selves iu  justice  against  thy  soul,  so  rattle  in  thy 
conscience,  that  thou  wilt  in  spite  of  thy  teeth  be 
immediately  put  to  silence,  and  have  thy  moutii 
stopped.  And  let  me  tell  tliee  furtlier,  that  if  thou 
shalt  appear  before  God  to  have  the  ten  command- 
ments discliarge  themselves  against  thee,  thou 
hadst  better  be  tied  to  a  tree,  and  have  ten,  yea, 
ten  thousand  of  the  biggest  pieces  of  ordnance  in 
the  world  to  be  shot  off  against  thee ;  for  these 
could  go  no  further  but  only  to  kill  the  body;  but 
they,  both  body  and  soul,  to  be  tormented  iu  hell 
witli  the  devil  to  all  eternity. 

Third,  Again  ;  if  the  second  thing  sliould  be  ob- 
jected, saying.  But,  Lord,  I  did  UDt  think  this  had 
been  sin,  or  the  other  had  been  sin,  for  nobody  tukl 
mc  so;  then  also  will  t!ie  giving  of  the  law  take 
olt  that,  saying,  Nay,  kit  I  was  given  to  thy  fath;x 


608 


THE   LAW  AND    GRACE   UNFOLDED. 


AJam  Lufore  he  had  sinned,  or  befure  thou  wast 
born,  and  have  ever  since  been  in  thy  soul  to  con- 
vince thee  of  thy  sins,  and  to  control  thee  for  doing 
tlie  thino-  that  was  not  right.  Did  not  I  secretly 
tell  thee  at  such  a  time,  in  such  a  place,  when  thou 
wast  doing  of  such  a  thing,  with  such  an  one,  or  when 
thou  wast  all  alone,  that  this  was  a  sin,  and  that 
God  did  forbid  it,  therefore  if  thou  didst  commit  it, 
God  would  be  displeased  with  thee  for  it:  and  when 
thou  wast  thinking  to  do  such  a  thing  at  such  a 
time,  did  not  I  say.  Forbear,  do  not  so  ?  God  will 
smite  thee,  and  punish  thee  for  it  if  thou  dost  do 
it.  And  besides,  God  did  so  order  it  that  you  had 
me  in  your  houses,  in  your  Bibles,  and  also  you 
could  speak  and  talk  of  me;  thus  pleading  the 
truth,  thou  shalt  be  forced  to  confess  it  is  so;  nay, 
it  shall  he  so  in  some  sort  with  the  very  Gentiles 
and  barbarous  people  that  fall  far  short  of  that 
light  we  have  in  these  parts  of  the  world;  for,  saith 
the  apostle,  'The  Gentiles  which  have  not  the  law, 
do  by  nature  the  things  contained  in  the  law,  these, 
having  not  the  law,'  that  is,  not  written  as  we 
have,  yet  they  *  are  a  law  unto  themselves  :  which 
show  the  works  of  the  law  written  in  their  hearts.' 
Ro.  ii.  14, 15.  That  is,  they  have  the  law  of  works  in 
them  by  nature,  and  therefore  they  shall  be  left 
without  excuse ;  for  their  own  consciences  shall 
stand  up  for  the  truth  of  this  where  he  saith, 
'  Their  conscience  also  bearing  witness,  and  their 
thoughts  the  meanwhile  accusing  or  else  excusing 
one  another. '  Ay,  but  when  ?  Why, '  in  the  day  when 
God  shall  judge  the  secrets  of  men  by  Jesus  Christ 
according  to  iny  gospel.'  Ro.  ii.  15, 16.  So  this,  I  say, 
is  another  end  for  which  the  Lord  did  give  the  law 
— namely,  that  God  might  pass  a  sentence  in  righte- 
ousness, without  being  charged  with  any  injustice 
by  those  that  sliall  fall  under  it  in  the  judgment. 

Fourth,  A  fourth  end  why  the  Lord  did  give 
the  law  it  was,  because  they  that  die  out  of  Jesus 
Christ  might  not  only  have  their  mouths  stopped, 
but  also  that  their  persons  '  might  become  guilty 
before  God. '  Uo.  ui.  19.  And  indeed  this  will  be  the 
ground  of  silencing,  as  I  said  before,  they  finding 
themselves  guilty,  their  consciences  backing  the 
truth  of  the  judgment  of  God  passed  upon  them, 
'  they  shall  become  guilty' — that  is,  they  shall  be 
iit  vessels  for  the  wrath  of  God  to  be  poured  out 
into,  being  filled  with  guilt  by  reason  of  transgres- 
sions against  the  commandments  ;  thus,  therefore, 
shall  the  parties  under  the  first  covenant  be  'fitted 
to  destruction,'  uo.  ix.  22,  even  as  wood  or  straw,  be- 
ing well  dried,  is  fitted  for  the  fire;  and  the  law 
was  added  and  given,  and  speaks  to  this  very  end, 
that  sins  might  be  shown,  mouths  might  be  stopped 
from  quarrelling,  and  that  'all  the  world,'  mark, 
'  the  world  may  become  guilty  before  God,'  and  so 
be  injustice  for  ever  and  ever  overthrown  because 
of  their  sins. 

And  this  will  bo  so  for  these  reasons  — 


1.  Because  God  hath  a  time  to  magnify  his 
justice  and  holiness,  as  well  as  to  show  his  forbear- 
ance and  mercy.  We  read  in  scripture  that  his 
eyes  are  too  pure  to  behold  iniquity,  and  tlien  we 
shall  find  it  true.  Hab.  j.  13.  We  read  in  scripture 
that  he  will  magnify  the  law,  and  make  it  honour- 
able, and  then  he  will  do  it  indeed.  Now,  because 
the  Lord  doth  not  strike  so  soon  as  he  is  provoked 
by  sin,  therefore  poor  souls  will  not  know  nor  re- 
gard the  justice  of  God,  neither  do  they  consider 
the  time  in  which  it  must  be  advanced,  whicli  will 
be  when  men  drop  under  the  wrath  of  God  as  fast 
as  hail  in  a  mighty  storm.  2  Pe.  iii.  9.  Ps.  1.  21,  22.  Now, 
therefore,  look  to  it  all  you  that  count  the  long- 
sulfei'ing  and  forbearance  of  God  slackness;  and  be- 
cause for  the  present  he  keepeth  silence,  therefore  to 
think  that  he  is  like  unto  yourselves.  No,  no;  but 
know  that  God  hath  his  set  time  for  every  purpose 
of  his,  and  in  its  time  it  shall  be  advanced  most 
marvellously,  to  the  everlasting  astonishment  and 
overtlirow  of  that  soul  that  shall  be  dealt  withal  by 
justice  and  the  law.  0  I  how  will  God  advance  his 
justice  !  0  !  how  will  God  advance  his  holiness  ! 
First,  by  showing  men  that  he  in  justice  cannot, 
will  not  regard  them,  because  they  have  sinned  ; 
and,  secondly,  in  that  his  holiness  will  not  give 
way  for  such  unclean  wretches  to  abide  in  his  sight, 
his  eyes  are  so  pure. 

2.  Because  God  will  make  it  appear  that  lie  will 
he  as  good  as  his  word  to  sinners.  Sinners  must 
not  look  to  escape  alwa^'s,  though  they  may  escape 
awhile,  yet  they  shall  not  go  for  all  adoe  unpun- 
ished; no,  but  they  shall  have  their  due  to  a  far- 
thing, when  every  threatening  and  curse  sliall  be 
accomplished  and  fulfilled  on  the  head  of  the  trans- 
gressor. Friend,  there  is  never  an  idle  word  that 
thou  speakest  but  God  will  account  with  thee  for 
it ;  there  is  never  a  lie  thou  tellest,  but  God  will 
reckon  with  thee  for  it ;  nay,  there  shall  not  pass 
so  much  as  one  passage  in  all  thy  lifetime  hut  God, 
the  righteous  God,  will  have  it  in  the  trial  by  his 
law,  if  thou  die  under  it,  in  the  judgment-day. 

[Who  they  are  that  are  under  the  coven.\nt 

OF    WORKS.] 

Third.  But  you  will  say — '  Bid  lolio  are  those 
that  are  thus  under  the  law  .?' 

AnsiO.  Those  that  are  under  the  law  may  be 
branched  out  into  three  ranks  of  men;  either,  first, 
such  as  are  grossly  profane,  or  such  as  are  more 
refined ;  which  may  be  two  ways,  some  in  a  lower 
sort,  and  some  in  a  more  eminent  way. 

First,  Then  they  are  under  the  la'w  as  a  covenant 
of  works  who  are  open  profane,  and  ungodly 
wretches,  such  as  delight  not  only  in  sin,  but  also 
make  their  boast  of  the  same,  and  brag  at  the 
thoughts  of  committing  of  it.  Now,  as  for  such  as 
these  arc,  there  is  a  scripture  in  the  first  epistle  of 


THE  LAW  AND  GRACE  UNFOLDED. 


509 


Paul  to  Timothy,  ch.  l.  ver.  9,  lo,  wliich  is  a  notable 
one  to  this  purpose,   'The  law,'  saith  he,  'is  not 
made  for  a  righteous  man,'  not  as  it  is  a  covenant 
of  works,  '  but  for  the'  unrighteous  or  '  lawless  and 
disobedient,  for  the  ungodly  and  for  sinners,  for 
unholy  and  profane,  for  murderers  of  fathers  and 
murderers  of  mothers,  for  raanslayers,  for  whore- 
mongers, for  them  that  defile  themselves  with  man- 
kind, for  menstealers,  for  liars,'  look  to  it,  liars, 
'for  perjured  persons,  and,'  in  a  word,  '  if  there  be 
any  other  thing  that  is  not  according  to  sound  doc- 
trine.'   These  are  one  sort  of  people  that  are  under 
the  law,  and  so  under  the  curse  of  the  same,  whose 
due  is  to  drink  up  the  brimful  cup  of  God's  eternal 
vengeance,   and  therefore   I  beseech  you  not  to 
deceive  yourselves ;  for  '  know  ye  not  that  the  un- 
righteous shall   not  inherit  the   kingdom  of  God  ? 
Neither  fornicators,  nor  idolaters,  nor  adulterers, 
nor  effeminate,  nor  abusers  of  themselves  with  man- 
kind, nor  thieves,  nor  covetous,  nor  drunkards,  nor 
revilers,  nor  extortioners,  shall  inherit  the  kingdom 
of  God.'  1  Co. -ii.  9, 10.     Poor  souls,  you  think  that 
you  may  have  your  sins,  your  lusts,  and  pleasures, 
and  yet  you  shall  do  pretty  well,  and  be  let  to  go 
free  in  the  judgment-day;  but  see  Avhat  God  saith 
of  such  in  De.  xxix.  19,  20 — whicli  shall  *  bless  him- 
self in  his  heart,  saying,  I   shall  have  peace,'  I 
shall  be  saved,  I  shall  do  as  well  as  others,  in  the 
day  when  God    shall  judge  the  Avorld   by  Jesus 
Christ;  but,  saith  God,  I  will  not  spare  them,  no, 
iuit  my  anger  and  my  jealousy  shall  smoke  against 
them.      How  far  ?     Even  to  the  executing  all  the 
purses  that  are  written  in  the  law  of  God  upon 
them.     Nay,  saith  God,  I  will  be  even  with  them, 
'for  I  will  blot  out  their  names  from  under  heaven.' 
And  indeed  it  must  of  necessity  be  so,  because 
such  souls  are  unbelievers,  in  their  sins,  and  under 
the  law,  which  cannot,  will  not,  show  any  mercy 
on  them ;  for  it  is  not  the  administration  of  mercy 
and  life,  but  the  administration  of  death  and  des- 
truction, as  you  have  it,  2  Co.  iii.  7,  9 ;  and  all  those, 
every  one  of  them,  that  are   open  profane,   and 
.scandalous  wretches  are  under  it,  and  have  been  so 
ever  since  they  came  into  the  world  to  this  day ; 
and  they  will  for  certain  live  and  die  under  tiie 
same  dispensation,  and  then  be  damned  to  all  eter- 
nity, if  they  be  not  converted  from  under  that  cove- 
nant into  and  under  the  covenant  of  grace,  of  which 
I  shall  speak  in  its  place;  and  yet  for  all  this,  how 
brag  and  crank*  are  our  poor  wantons  and  wicked 
ones  in  this  day  of  forbearance  !   as  if  God  would 
never  have  a  reckoning  with  them,  as  if  there  was 
no  law  to  condemn  them,  as  if  there  was  no  hell- 
fire  to  put  them  into.     But  0  how  will  they  be  de- 
ceived when  they  shall  sec  Christ  sitting  upon  the 
judgment-seat,  having  laid  aside  his  priestly  and 
prophetical  office,  and  appearing  only  us  a  judge 

*   'Crank,'  brisk,  jollv,  lusty,  spirid'ul,  buxom. — Ed. 


t  to  the  Avicked?  when  they  shall  see  all  the  records 
of  heaven  unfolded  and  laid  open  ;  when  they  shall 
see  each  man  his  name  out  of  the  book  of  life,  and 
in  the  book  of  the  law;  when  they  shall  see  God  in 
his  majesty,  Christ  in  his  majesty,  the  saints  in  their 
dignity,  but  themselves  in  their  impurity.     What 
will  they  say  then  ?  whither  will  they  fly  then  ?  where 
will  they  leave  their  glory  ?      0  sad  state  !   is.  x.  3. 
Second.  They  are  under  the  law  also  who  do  not 
only  so  break  and  disobey  the  law,  but  follow  after 
the  law  as  hard  as  ever  they  can,  seeking  justifica- 
tion thereby — that  is,  though  a  man  should  abstain 
from  the  sins  against  the  law,  and  labour  to  fulfil 
the  law,  and  give  up  himself  to  the  law,  yet  if  he 
look  no  further  than  the  law  he  is  still  under  the 
law,   and  fir  all  his   obedience  to   the   law,  the 
righteous  law  of  God,  he  shall  be  destroyed  by  that 
law.     Friend,  you  must  not  understand  that  none 
but  profane  persons  are  under  the  law ;  no,  but  you 
must  understand  that  a  man  may  be  turned  from 
a  vain,  loose,  open,  profane  conversation  and  sin- 
ning against  the  law,  to  a  holy,  righteous,  religious 
life,  and  yet  be  in  the  same  state,  under  the  same 
law,  and  as  sure  to  be  damned  as  the  other  that 
are  more  profane  and  loose.    And  though  you  may 
say  this  is  very  strange,  yet  I  shall  both  say  it  anil 
prove  it  to  be  true.    Read  with  understanding  that 
scripture  in  Ro.  ix.  30,  ;u,  where  the  apostle,  speak- 
ing  of  the  very  same   thing,  saith,  '  But  Israel, 
which  followed  after  the  law  of  righteousness ; ' 
mark,   that  followed  after  the  law  of  righteous- 
ness; they  notwithstanding  their  earnest  pursuit, 
or  hunting  after  the  law  of  righteousness,  '  hath 
not  attained  to  the  law  of  riiihteousness. '     It  sio-ni- 
fies   thus  much  to  us,  that  let  a  man  be  never 
so  earnest,  so  fervent,  so  restless,   so  serious,  so 
ready,  so  apt  and  willing  to  follow  the  law  and  the 
righteousness  thereof,  if  he  be  under  that  covenant, 
he  is  gone,  he  is  lost,  he  is  deprived  of  eternal  life, 
because  he  is  not  under  the  ministration  of  life  if 
he  die  there.      Read  also  that  scripture,  Ga.  iu.  10, 
which  saith,   '  For  as  many  as  are  of  the  works 
of   the  law   are    under   the    curse;'    mark,  tliev 
that  are  of  the  works  of  the  law.      Now,  for  to 
be  of   the  works  of   the  law,  it  is  to  be  of  tiie 
works   of  the   righteousness   thereof — that  is,  to 
abstain  from  sins  against  the  law,  and  to  do  the 
commands  thereof  as  near  as  ever  they  can  for 
their  lives,  or  with  all  the  might  they  have ;  and 
therefore  I  beseech  you  to  consider  it,  for  men's 
being  ignorant  of  this  is  the  cause  why  so  ninny 
go  on  supposing  they  have  a  share  iu  Christ,  be- 
cause they  are  reformed,  and  abstain  from  the  sins 
against  the  law,  who,  when  all  comes  to  all,  will 
be  damned  notwithstanding,  because  they  are  not 
brought  out  from  under  the  covenant  of  wurjcs, 
and  put  under  the  covenant  of  grace. 

Object:    *  But  can  yuu  In  very  dofd  make  those 
thinos  manife.stlv  evident  fio;ii  the  ^^  ord  of  (iol;' 


510 


THE  LAW  AND  GRACE  UNFOLDED. 


]\re(liink3  to  reason  thus  is  very  ?traiige,  that  a  man 
sliuuld  labour  to  walk  up  according-  to  the  law  of 
God  as  nnich  as  ever  he  can,  and  yet  that  man, 
notwithstandino-  this,  should  be  still  under  the 
curse.     Pray  clear  it. ' 

Ansio.  Truly  this  doth  seem  very  strange,  I  do 
];no\v  full  well,  to  the  natural  man,  to  him  that  is 
vet  in  his  unbelief,  because  he  goeth  by  beguiled 
reason ;  but  for  ni}^  part,  I  do  know  it  is  so,  and 
shall  labour  also  to  convince  thee  of  the  truth  of 
the  same. 

1.  Then,  the  law  is  thus  strict  and  severe,  that 
if  a  man  do  sin  but  once  against  it,  he,  I  say,  is 
I'one  for  ever  by  the  law,  living  and  dying  under 
tliat  covenant.  If  you  Avould  be  satisfied  as  touch- 
ing the  truth  of  this,  do  but  read  Ga.  m.  lo,  where  it 
saith  *  Cursed  is  every  one,'  that  is,  not  a  man 
sliall  miss  by  that  covenant,  '  that  coutinueth  not 
in  all,'  mark,  in  all  'things  which  are  Avritten  in 
the  book  of  the  law  to  do  them.'  (1.)  Pray  mark, 
here  is  a  curse,  in  the  first  place,  if  all  things 
>vrittea  in  the  book  of  the  law  be  not  done,  and 
that,  continually  too — that  is,  without  any  failing 
or  one  slip,  as  I  said  before.  Now  there  is  never 
a  one  in  the  world  but  before  they  did  begin  to 
yield  obedience  to  the  least  command,  they  in  their 
own  persons  did  sin  against  it  by  breaking  of  it. 
The  apostle,  methinks,  is  very  notable  for  the 
tleariiig  of  this  in  Ro.  iii.,  v.  In  the  one  he  endea- 
vours for  to  prove  that  all  had  transgressed  in  the 
first  Adam  as  he  stood  a  common  person,  repre- 
senting both  himself  and  us  in  his  standing  and 
falling.  'Wherefore,'  saith  he,  'as  by  one  man 
sin  entered  into  the  world,  and  death  by  sin;  and 
so  death  passed  upon  all  men,'  mark  that;  but 
why  ?  '  for  that  all  have  sinned.'  Ro.  v.  12.  That  is, 
forasmuch  as  all  naturally  are  guilty  of  original 
sin,  the  sin  that  was  committed  by  us  in  Adam ; 
so  this  is  one  cause  why  none  can  be  justified  by 
their  obedience  to  the  law,  because  they  have  in 
the  first  place  broken  it  in  their  first  parents. 
r>ut,  (2.)  in  case  this  should  be  opposed  and  re- 
jected by  quarrelsome  persons,  though  there  be  no 
ground  for  it,  Paul  hath  another  argument  to  back 
Ills  doctrine,  saying.  For  we  have  proved  (already) 
that  both  Jews  and  Gentiles  are  all  under  sin. 
•As  k  is  written.  There  is  none  righteous,  no,  not 
unc.'  'They  are  all  gone  out  of  the  way,  they 
are  together,'  mark,  together,  'become  unprofit- 
able, there  is  none  that  doeth  good,  no,  not  one.' 
'Their  throat  is  an  open  sepulchre;  with  then- 
tongues  they  have  used  deceit,  the  poison  of  asps 
w  under  tlieir  lips.'  Their  '  mouths  are  full  of 
cursing  and  bitterness.'  •  Their  feet  are  swift  to 
slied  blood.'  In  a  word,  'Destruction  and  misery 
are  in  their  ways;  and  the  way  of  peace  have  they 
nut  known.'  Now  then,  saith  he,  having  proved 
these  things  so  clearly,  the  conclusion  of  the  wholo 
is   this,  '  That  what  things   soever  the  law  sail).  ' 


in  both  showing  of  sin,  and  cursing  for  the  sanio, 
'  it  saith  '  all  '  to  them  who  are  under  the  law 
that  every  mouth  may  be  stopped,  and  all  the  world 
may  become  guilty  before  God,'  Ro.  iii.  10,  19.  So 
that  here,  I  say.  lieth  the  ground  of  our  not  being 
justified  by  the  law,  even  because,  in  the  first  place, 
we  have  sinned  against  it;  for  know  this  for  cer- 
tain, that  if  the  law  doth  take  the  least  advantage 
of  thee  by  thy  sinning  against  it,  all  that  ever  thou 
shalt  afterwards  hear  from  it  is  nothing  hut  Curse, 
curse,  curse  him,  'for  not  continuing  in  all  things 
which  are  written  in  the  book  of  the  law  to  do 
them.' 

2.  Thou  canst  not  he  saved  by  the  righteous 
law  of  God,  the  first  covenant,  because  that,  to- 
gether with  this  thy  miserable  state,  by  original 
and  actual  sins,  before  thou  didst  follow  the  law, 
since  thy  turning  to  the  law  thou  hast  committed 
several  sins  against  the  law — '  In  many  things  we 
ofiend  all,'  So  that  now  thy  righteousness  to  the 
law  being  mixed  with  sometimes  the  lust  of  con- 
cupiscence, fornication,  covetousness,  pride,  heart- 
risings  against  God,  coldness  of  afiection  towards 
him,  backwardness  to  good  duties,  speaking  idle 
words,  having  of  strife  in  your  liearts,  and  such 
like  ;  I  say,  these  things  being  thus,  the  righteous- 
ness of  the  law  is  become  too  weak  through  this 
our  flesh,  Ro.  vili.  3,  and  so,  notwithstanding  all  our 
obedience  to  the  law,  we  are  yet  through  our  M'eak- 
ness  under  the  curse  of  the  law ;  for,  as  I  said  be- 
fore, the  law  is  so  holy,  so  just,  and  so  good,  that 
it  cannot  allow  that  any  failing  or  slip  should  be 
done  by  them  that  look  for  life  by  the  same. 
'Cursed  is  every  one  that  continueth  not  in  every- 
thing.' Ga.  iii.  lu.  And  this  Paul  knew  full  well, 
which  made  him  throw  away  all  his  righteousness. 
But  you  will  say,  that  was  his  own.  Ausiv.  But 
it  was  even  that  which  while  he  calls  it  his  own, 
he  also  calls  it  the  righteousness  of  the  law,  see 
Phi.  iii.  7-10,  and  to  account  it  but  dung,  but  as  dirt 
on  his  shoes,  and  that,  that  he  might  be  found  in 
Christ,  and  so  be  saved  by  him  *  without  the  deeds 
of  the  law.'  Uo.  iii.  2S.     But, 

3.  Set  the  case,  the  righteousness  of  the  law 
which  thou  hast  was  pure  and  perfect,  without, 
the  least  flaw  or  fault,  without  the  least  mixture 
of  the  least  sinful  thought,  yet  this  would  fall  far 
short  of  presenting  of  thee  blameless  in  the  sight 
of  God.  And  that  I  prove  by  these  arguments — 
(1.)  The  fii-st  argument  is,  that  that  which  is  not 
Christ  cannot  redeem  souls  from  the  curse,  it  can- 
not coiupletel}'^  ]>resent  them  before  the  Lord  ;  now 
the  law  is  not  Christ;  therefore  the  moral  law  can- 
not, by  all  our  obedience  to  it,  deliver  us  from  the 
curse  that  is  due  to  us.  Ac.  iv.  12.  (2.)  The  second 
argument  is,  that  that  righteousness  that  is  not 
thu  righteousness  of  faith,  that  is,  by  believing  in 
Jesus  Christ,  cannot  please  God;  now  the  righ- 
tousness  of  the  law  as  a  covenant  of  works  is  not 


THE  LAW  AND  GRACE  UNFOLDED. 


511 


the  righteousness  of  faith  ;  tlicrefore  tlie  righteous- 
ness of  the  law  as  acted  by  us,  being  under  that 
covenant,  cannot  please  God.  The  first  is  proved 
in  He.  xi.  6,  '  But  without  faith  it  is  impossible  to 
please  him;'  mark,  it  is  impossible.  The  second 
thus,  '  The  law  is  not  of  faith.'  Ga.  m.  12;  Ko.  x.  5,  6, 
compared  with  Ga.  iii.  11.  '  But  that  no  man  is  jus- 
tified by  the  law  in  the  sight  of  God,  it  is  evident ; 
for.  The  just  shall  live  by  faith.  And  the  law  is 
not  of  faith.' 

But  for  the  better  understanding  of  those  that 
are  weak  of  apprehension,  I  shall  prove  it  thus — 
1,  That  soul  that  hath  eternal  life,  he  must  have 
it  by  right  of  purchase  or  redemption.  lie.  ix.  12; 
Epb.  i.  7.  2.  This  purchase  or  redemption  must  be 
through  the  blood  of  Christ.  '  We  have  redemp- 
tion through  his  blood.'  'Without  shedding  of 
blood  is  no  remission.'  Now  the  law  is  not  in  a 
capacity  to  die,  and  so  to  redeem  sinners  by  the 
purchase  of  blood,  which  satisfaction  justice  calls 
for.  Read  the  same  scriptures.  He.  ix.  22.  Justice 
calls  for  satisfaction,  because  thou  hast  transgressed 
and  sinned  against  it,  and  that  must  have  satisfac- 
tion ;  therefore  all  that  ever  thou  canst  do  cannot 
bring  in  redemption,  though  thou  follow  the  law 
lip  to  the  nail-head,  as  I  may  say,  because  all  this 
is  not  shedding  of  blood ;  for  believe  it,  and  know 
it  for  certain,  that  though  thou  hadst  sinned  but 
one  sin  before  thou  didst  turn  to  the  law,  that  one 
sin  will  murder  thy  soul,  if  it  be  not  washed  away 
by  blood,  even  by  the  precious  blood  of  Jesus 
Christ,  that  was  shed  when  he  did  hang  upon  the 
cross  on  Mount  Calvary. 

Object.  But  you  will  say,  '  Methinks,  that  giv- 
ing of  ourselves  up  to  live  a  righteous  life  should 
make  God  like  the  better  of  us,  and  so  let  us  be 
saved  by  Christ,  because  we  are  so  willing  to  obey 
his  law.' 

Answ.  The  motive  that  moveth  God  to  have 
mercy  upon  sinners  is  not  because  they  are  wilhng 
to  follow  the  law,  but  because  he  is  willing  to  save 
them.  '  Not  for  thy  righteousness,  or  for  the  up- 
rightness of  thine  heart  dost  thou  go  to  possess 
their  land.'  De.  ix.  4-6.  Now  understand  this:  if 
thy  will  to  do  righteousness  was  the  first  moving- 
cause  why  God  had  mercy  on  thee  through  Christ, 
then  it  must  not  be  freely  by  grace — I  say,  freely. 
But  the  Lord  loves  thee  and  saves  thee  upon  free 
terms,  having  nothing  beforehand  to  nuike  him 
accept  of  thy  soul,  but  only  the  blood  of  Christ ; 
therefore  to  allow  of  such  a  principle  it  is  to  allow 
that  grace  is  to  be  obtained  by  the  works  of  the 
law,  which  is  as  gross  darkness  as  lies  in  the 
darkest  dungeon  in  Popery,  and  is  also  directly 
opposite  to  Scripture — For  we  are  'justified  freely 
by  his  grace,  through  the  redenijition  that  is  in 
Christ ; '  not  through  the  good  that  is  in  ourselves, 
or  done  by  us,  no,  '  but  by  faith,  without ' — mark 
that — 'without  the  deeds  of  the  law,'  ro.  iii.  21-2S. 


Again,  'Not  of  works,  least  any  man  should  boast.' 
Ep.  ii.  9.  No,  no,  saith  he,  *  Not  according  to  our 
works,'  or  righteousness,  'but  according  to  his 
own  purpose ; '  mark,  '  according  to  his  own  pur- 
pose and  grace,  which  was  '  a  free  gift,  '  given 
us  in  Christ  Jesus,'  not  lately,  but  '  before  the 
world  began.'  2  Ti.  i.  9. 

Object.  But  you  will  say,  *  Then  why  did  God 
give  the  law,  if  we  cannot  have  salvation  by  follow- 
ing of  it  ? ' 

Answ.  I  told  you  before  that  the  law  was  given 
for  these  following  reasons — 1.  That  thou  mightest 
be  convinced  by  it  of  thy  sins,  and  that  thy  sins 
might  indeed  appear  very  sinful  unto  thee,  which 
is  done  by  the  law  these  ways — (1.)  By  showing 
of  thee  what  a  holy  God  he  is  that  did  give  the 
law ;  and,  (2.)  By  showing  thee  thy  vileness  and 
wickedness,  in  that  thou,  contrary  to  this  holy  God, 
hast  transgressed  against  and  broken  this  his  holy 
law;  therefore,  saith  Paul,  'the  law  entered,  that 
the  otience  might  abound,'  that  is,  by  showing  the 
creature  the  holiness  of  God,  and  also  its  own  vile- 
ness. Ro.  V.  20.  2.  That  thou  mayest  know  that  God 
will  not  damn  thee  for  nothing  in  the  judgment-day. 
3.  Because  he  would  have  no  quarrelling  at  his 
just  condemning  of  them  at  that  day.  4.  Because 
he  will  make  thee  to  know  that  he  is  a  holy  God 
and  pure. 

What  men  may  attain  to  that  are  under  this 
covenant  of  works. 

[Fourth]  Quest.  '  But  seeing  you  have  spoken 
thus  far,  I  wish  you  would  do  so  much  as  to  show 
in  some  particulars,  both  tvhat  men  have  done,  and 
how  far  they  have  gone,  and  v)hat  they  have  received, 
being  yet  under  this  covenant,  which  you  call  the 
ministration  of  condemnation.' 

Answ.  This  is  somewhat  a  difficult  question,  and 
had  need  be  not  only  warily,  but  also  home  and 
soundly  answered.  The  question  consists  of  three 
particulars — First,  Wliat  men  have  done ;  Second, 
How  far  men  have  gone;  Third,  What  they  have 
received,  and  yet  to  be  under  the  law,  or  covenant 
of  works,  and  so  in  a  state  of  condemnation. 

[First.']  As  for  the  first,  I  have  spoken  some- 
thing in  general  to  that  already ;  but  for  thy  better 
understanding  I  shall  speak  yet  more  particularly. 

1,  A  man  hath  and  may  be  convinced  and 
troubled  for  his  sins,  and  yet  be  under  this  cove- 
nant, and  that  in  a  very  heavy  and  dreadful  man- 
ner, insonuieh  that  he  may  find  the  weight  of  them 
to  be  intolerable  and  too  heavy  for  him  to  bear,  as 
it  was  Avith  Cain,  'My  punishment,'  saith  he,  'is 
greater  than  I  can  bear. '  Ge.  iv.  vi. 

2.  A  man  living  thus  under  a  sense  of  Ins  snis 
may  repent  and  be  sorry  for  them,  and  yet  bo 
under  this  covenant,  and  yet  be  in  a  damned  state. 
And  when  he,  Judas,  saw  what  was  done,  ho 
'  repented. '  Mat.  xxvn.  3. 


513 


TPIE   LAW  A.ND   GRACE   UNFOLDED. 


3.  Men  maj  not  only  be  convinced,  and  also 
repent  for  their  sins,  but  they  may  also  desire  the 
prayers  of  the  children  of  God  for  them  too,  and  yet 
be  under  this  covenant  and  curse,  '  Then  Pharaoh 
called  for  Moses  and  Aaron,  in  haste,  and  he  said, 

1  have  sinned  ;  entreat  the  Lord  your  God  that  he 
may  take  away  from  mc  this  death.'  Ex.  x.  ig,  17. 

4.  A  man  may  also  humble  himself  for  his  offences 
and  disobedience  against  his  God,  and  yet  be  under 
this  covenant.  1  Ki.  xxi.  24—29. 

5.  A  man  may  make  restitution  inito  men  for  tlie 
offence  he  hath  done  unto  them,  and  yet  be  under 
this  covenant. 

6.  A  man  may  do  much  work  for  God  in  his 
generation,  and  yet  be  under  this  first  covenant ; 
as  Jehu,  who  did  do  that  Avhich   God  bid  him. 

2  Ki.  ix.  25, 26.  And  yet  God  threateneth  even  Jehu, 
because  though  he  did  do  the  thing  that  the  Lord 
commanded  him,  yet  he  did  it  not  from  a  right 
jirinciple ;  for  had  he,  the  Lord  would  not  have 
baid,  '  Yet  a  little  lohile,  and  I  will  avenge  the 
blood  of  Jezreel  upon  the  house  of  Jehu.'  Ho.  i.  i. 

7.  Men  may  hear  and  fear  the  servauts  of  the 
Lord,  and  reverence  them  very  highly;  yea,  and 
when  they  hear,  they  may  not  only  hear,  but  hear 
and  do,  and  that  gladly  too,  not  one  or  two  things, 
but  many ;  mark,  many  things  gladly,  and  j^et  be 
lost,  and  yet  be  damned,  '  For  Herod  feared  John,' 
why?  not  because  he  had  any  civil  power  over  him, 
but  '  because  he  was  a  just  man  and  an  holy,  and 
ob.<erved  him ;  and  when  he  heard  him,  he  did 
many  things,  and  heard  him  gladly.'  Mur.  vi.  20.  It 
may  be  that  thou  thinkest  that  because  thou  hearest 
such  and  such,  therefore  thou  art  better  than  thy 
neighbours;  but  know  for  certain  that  thou  mayest 
)iot  only  hear,  but  thou  mayest  hear  and  do,  and 
tliat  not  with  a  backward  will,  but  gladly — mark, 
'  gladly ' — and  yet  be  Herod  still,  an  enemy  to  the 
Lord  Jesus  still.      Consider  this,  I  pray  you. 

Second.  But  to  the  second  thing,  which  is  this, 
How  far  may  such  an  one  go  ?  To  what  may  such 
an  one  attain  ?  Whither  may  he  arrive,  and  yet 
be  an  undone  man,  under  this  covenant?  [I] 
answer — 

L  Such  an  one  may  be  received  into  fellowship 
with  the  saints,  as  they  are  in  a  visible  way  of 
walking  one  with  another;  they  may  walk  hand  in 
hand  together,  'The  kingdom  of  heaven,'  that  is, 
a  visible  company  of  professors  of  Christ,  is  likened 
to  ten  virgins,  which  took  their  lamps,  and  went 
forth  to  meet  tlie  bridegroom,  'five  of  them  were 
wise,  and  &\ii  were  foolish.'  Mat.  xxv.  1.  These,  in 
the  first  place,  are  called  virgins — that  is,  such  as 
are  clear  from  the  pollutions  of  the  world ;  secondly, 
they  are  said  to  go  forth— that  is,  from  the  rudi- 
ments and  traditions  of  men  ;  tliirdly,  they  do  agree 
to  take  their  lamps  with  them— that  is,  to  i)rofess 
themselves  the  servants  of  Jesus  Christ,  that  wait 
upon  him,  and  for  him  ;  and  yet  when  he  came,  he 


foundhalf  of  them,  even  the  virgins,  that  had  lamps, 
that  also  went  forth  from  the  pollutions  of  the  world 
and  the  customs  of  men,  to  be  such  as  lost  their 
precious  souls,  ver.  12,  which  they  should  not  have 
done,  had  they  been  under  the  covenant  of  grace, 
and  so  not  under  the  law. 

2.  They  may  attain  to  a  great  deal  of  honour 
in  the  said  company  of  professors,  that  which  may 
be  accounted  honour,  insomuch  that  they  may  be 
put  in  trust  with  church  affairs,  and  bear  the  bag, 
as  Judas  did.  I  speak  not  this  to  shame  the  saints, 
but,  being  beloved,  I  warn  them;  yet  I  speak  this  on 
purpose  that  it  might,  if  the  Lord  will,  knock  at  the 
door  of  the  souls  of  professors.      Consider  Demas! 

3.  They  may  attain  to  speak  of  the  word  as 
ministers,  and  become  preachers  of  the  gospel  of 
Jesus  Christ,  insomuch  that  the  people  where  they 
dwell  may  even  take  up  a  proverb  concerning  them, 
saying,  *  Is  he  among  the  prophets  ?  '  his  gifts  may 
be  so  rare,  his  tongue  may  be  so  fluent,  and  his 
matter  may  be  so  fit,  that  he  may  speak  with  a 
tongue  like  an  angel,  and  speak  of  the  hidden  mys- 
teries, yea,  of  them  all;  mark  that,  and  yet  be 
nothing,  and  yet  be  none  of  the  Lord's  anointed 
ones,  with  the  Spirit  of  grace  savingly,  but  may 
live  and  die  under  the  curse  of  the  law.  1  Co.  .\iii.  1-4. 

4.  They  may  go  yet  further ;  they  may  have  the 
gifts  of  the  Spirit  of  God,  which  may  enable  them 
to  cast  out  devils,  to  remove  the  biffo'est  hills  or 
mountains  in  the  world ;  nay,  thou  mayest  be  so 
gifted  as  to  prophesy  of  things  to  come,  the  most 
glorious  things,  even  the  coming  of  the  Lord  Jesus 
Christ  to  reign  over  all  his  enemies,  and  yet  be  but 
a  Balaam,  a  wicked  and  a  mad  prophet.   2  To.  ii.  I6. 

Nil.  xxiv.  16—25. 

5.  They  may  not  only  stand  thus  for  awhile,  for 
a  little  season,  but  they  may  stand  thus  till  the 
coming  of  our  Lord  Jesus  Christ  with  his  holy 
angels ;  ay,  and  not  be  discovered  of  the  saints 
till  that  very  day.  '  Then  all  those  virgins  arose,' 
— the  wise  and  the  foolish;  then !  when?  why,  when 
this  voice  was  heard,  '  Behold  the  bridegroom 
Cometh,  go  ye  out  to  meet  him.'  Mat.  xxv.  i-e.  And 
yet  were  out  of  the  Lord  Jesus  Christ,  and  yet 
were  under  the  law. 

6.  Nay,  furtlier,  they  may  not  only  continue  in 
a  profession  till  then,  supposing  themselves  to  be 
under  the  grace  of  the  gospel,  when  indeed  they  are 
under  the  curse  of  the  law,  but  even  when  the 
bridegroom  is  come,  they  may  still  be  so  confident 
of  their  state  to  be  good,  that  they  will  even  reason 
out  the  case  with  Christ  why  they  are  not  let  into 
the  kingdom  of  glory,  saying,  'Lord,  Lord,  we  have 
eaten  and  drunk  in  thy  presence ;  and  thou  hast 
taught  in  our  streets.'  Nay,  further,  '  Have  we 
not  prophesied  in  thy  name?  and  in  thy  name  have 
cast  out  devils?'  Nay,  not  only  thus,  but  'done 
many, '  mark,  we  have  *  done  many  wonderful 
woiks.'     Nay,  further,  they  were  so  confident,  that 


THE  LAW  A:vD   GRACE  UNFOLDED. 


513 


iliey  commanded,  in  a  commanding  way,  saying, 
'  Lord,  open  to  lis.'  See  here,  I  beseech  you,  how 
far  these  went ;  tliey  thought  they  had  had  intimate 
acquaintance  with  Jesus  Christ;  they  thought  he 
could  not  choose  but  save  them  ;  tliey  had  eat  and 
drunk  with  him,sat  at  tlic  table  with  him,  received 
power  from  him,  executed  the  same  power.  In 
thy  name  have  we  done  thus  and  thus ;  even  wrought 
many  wonderful  works.  Mat.  vii.  22.  Lu.  xiu.  25,  26.  And 
yet  these  poor  creatures  wei'e  shut  out  of  the  king- 
dom. 0  consider  this,  I  beseech  you,  before  it  be 
too  late,  lest  you  say,  Lord,  let  ns  come  in,  when 
Christ  saith.  Thrust  him  out.  ver,  2S.  Hears  you 
cry,  'Lord,  oiJen  to  us,'  when  he  saith,  'Depart, 
I  know  you  not;'  lest  though  you  think  of  having 
joy,  you  have  '  weeping  and  gnashing  of  teeth.' 

Third.  But  the  third  tiling  touched  in  the  ques- 
tion was  this — What  may  such  an  one  receive  of 
Ood  who  is  under  the  curse  of  the  law? 

1.  They  may  receive  an  answer  to  their  prayers 
From  God  at  some  times,  for  some  things  as  they 
do  stand  in  need  of.  I  find  in  scripture  that  God 
did  hear  these  persons  that  the  apostle  saith  were 
oast  out.  See  Ge.  xsi.  17.  '  And  God  heard  the  voice 
of  the  lad,'  even  of  cast-out  Ishmael  ;  'and  the 
angel  of  the  Lord  called  to  Hagar  '  which  Avas  the 
bondwoman,  and  under  the  law,  Ga.  iv.  so.  'jout  of 
heaven,  and  said  unto  her.  Fear  not ;  for  God  hath 
heard  the  voice  of  the  lad  where  he  is. '  Friends, 
it  may  be  you  may  think,  because  you  have  your 
prayers  answered  in  some  particular  things,  there- 
fore you  may  suppose  that  as  to  your  eternal  state 
your  condition  is  very  good.  But  you  must  know 
that  God  doth  hear  the  cry  of  a  company  of  Ish- 
maelites,  the  sons  of  the  bond-woman,  who  are 
under  the  law  as  a  covenant  of  works.  I  do  not 
say  he  hears  them  as  to  their  eternal  state,  but  he 
heareth  them  as  to  several  straits  that  they  go 
through  in  this  life,  ay,  and  gives  them  ease  and 
liberty  from  their  trouble.  Here  this  poor  wretch 
was  almost  perished  for  a  little  water,  and  he  cried, 
and  God  heard  him,  yea,  he  heard  him  out  of  hea- 
ven. Read  also  Ps.  cvii.  23-29.  '  He  gave  them  their 
desire,    but  he  sent  leanness    into   their   soul.'* 

Ps.  cvi.  15. 

But  some  may  say,  Methinks  this  is  yet  more 
strange  that  God  should  hear  the  prayers,  the 
cries  of  those  that  are  under  the  law,  and  answer 
them.  Answ.  I  told  you  before,  he  doth  not  hear 
them  as  to  their  eternal  state,  but  as  to  their  tem- 
poral state ;  for  God  as  their  Creator  hath  a  care 
of  them,  and  causeth  the  sun  to  shine  upon  them, 
and  the  rain  to  distil  upon  tlieir  substance.  Mat.  v. 
45.  Nay,  he  doth  give  the  beasts  in  the  field  their 
appointed  food,  and  doth  hear  the  young  ravens 
when  they  cry,  which  are  far  inferior  to  man.  Vs. 
cxivii.  9.     I  say,  therefore,  that  God  doth  hear  the 


*  From  tlie  Puritau  or  Genevan  version. 
VOL.  I. 


-Eu. 


cries  of  his  creatures,  and  doth  answer  them  too, 
though  not  as  to  their  eternal  state ;  but  may 
damn  them  nevertheless  when  they  die  for  all  that. 

2.  They  may  receive  promises  from  the  mouth 
of  the  Lord.  There  arc  many  that  have  had  pro- 
mises made  to  them  by  the  Lord  in  a  most  eminent 
way,  and  yet,  as  I  said  before,  are  such  as  are  cast 
out  and  called  the  children  of  the  bond-woman, 
which  is  the  law — '  And  the  angel  of  the  Lord 
called  to  Hagar  out  of  heaven,' that  was  the  bond- 
woman, saying,'Fear  not  ;  for  God  hath  heard  the 
voice  of  the  lad  where  he  is.  Arise,  lift  up  the  lad, 
and  hold  him  in  thine  hand  ;  FOU  I  will  m.\ke  him,' 
— mark,  there  is  the  promise, — '  for  I  will  make 
him,'  of  the  son  of  the  bond-woman,  '  a  great 
nation. '     See  Ge.  xxj.  17,  is. 

3.  Nay,  they  may  go  further  ;  for  they  may 
receive  another  heart  than  they  had  before,  and 
yet  be  under  the  law.  There  is  no  man,  I  think, 
but  those  that  do  not  know  what  they  say,  that 
■will  think  or  say  that  Saul  was  under  the  covenant 
of  grace :  yet  after  he  had  talked  with  Samuel, 
and  had  turned  his  back  to  go  from  him,  saith  the 
Scripture,  '  God  gave  him  another  heart. '  1  Sa.  x.  9. 
Another  heart,  mark  that,  and  yet  an  out-cast,  a 
rejected  person.  1  Sa.  xv.  20,  29.  Friends,  I  beseech 
you,  let  not  these  things  ofiend  you,  but  let  them 
rather  beget  in  your  hearts  an  inquiring  into  the 
truth  of  your  condition,  and  be  willing  to  bo 
searched  to  the  bottom ;  and  also,  that  everything 
which  hath  not  been  planted  by  the  Lord's  right 
hand  may  be  rejected,  and  that  there  may  be  a 
reaching  after  better  things,  even  the  things  that 
will  not  only  make  thy  soid  think  thy  state  is  good 
now,  but  that  thou  mayest  be  able  to  look  sin, 
death,  hell,  the  curse  of  the  law,  together  with  the 
Judge,  in  the  face  with  comfort,  having  such  a 
real,  sound,  eftectual  work  of  God's  grace  in  thy 
soul,  that  when  thou  hearest  the  trumpet  sound, 
seest  the  graves  fly  open,  and  the  dead  come  creep- 
ing forth  out  of  their  holes ;  when  thou  shalt  see 
the  judgment  set,  the  books  opened,  and  all  the 
Avorld  standing  before  the  judgment-seat ;  I  say, 
that  then  thou  mayest  stand,  and  have  that  blessed 
sentence  spoken  to  thy  soul,  '  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.'  Mat.  xxv.  34. 

[Objections  to  this  head.]  But,  you  will  say,  for 
all  this,  We  cannot  believe  that  we  are  under  the 
law,  for  these  reasons— As,  First.  Because  we 
have  found  a  change  in  our  hearts.  Second.  Bo- 
cause  we  do  deny  that  the  covenant  of  works  will 
save  any.  Third.  Because,  for  our  parts,  we  judge 
ourselves  far  from  legal  prmciples ;  for  we  are  got 
up  irito  as  perfect  a  gospel  order,  as  to  matter  ot 
practice  and  discipline  in  church  afiuirs,  as  any 
this  day  in  England,  as  we  judge. 

[Answer  to  reason  first.]  That  man's  belief  that 
is  grounded  upon  anything  done  in  him,  or  by 
3  X 


514 


THE  LAW  AND  GRACE  UNFOLDED. 


Lira  only,  tliat  man's  'belief  is  not  grounded  upon 
the  death,  burial,  resurrection,  ascension,  and  inter- 
cession of  Jesus  Christ ;  for  that  man  that  hath 
indeed  good  ground  of  his  eternal  salvation,  his 
faith  is  settled  upon  that  ohject  v.hich  God  is 
■well  pleased  or  satisfied  withal,  which  is  that  man 
that  was  born  of  Mary,  even  her  first-born  Son — 
that  is,  he  doth  apply  by  faith  to  his  soul  the 
virtues  of  his  death,  blood,  righteousness,  «kc., 
and  doth  look  for  satisfaction  of  soul  nowhere  else 
than  from  that,  neither  doth  the  soul  seek  to  give 
God  any  satisfaction  as  to  justification  any  other 
ways ;  but  doth  Avillingly  and  cheerfully  accept  of 
and  embrace  the  virtues  of  Christ's  death,  together 
with  the  rest  of  his  things  done  by  himself  on  the 
cross  as  a  sacrifice,  and  since  also  as  a  pi-iest, 
advocate,  mediator,  &lc.  ;  and  doth  so  really  and 
eflectually  receive  the  glories  of  the  same,  that 
thereby — mark  that — thereby  he  is  '  changed  into 
the  same  image,  from  glory  to  glory. '  2  Co.  m.  is. 
Thus  in  general ;  but  yet  more  particular — 

1.  To  think  that  your  condition  is  good  because 
there  is  some  change  in  you  from  a  loose  profane 
life,  to  a  more  close,  honest,  and  civil  life  and  con- 
versation ;  I   say,  to  think   this   testimony  sufii- 
cient  to  ground  the  stress  of  thy  salvation  upon  is 
very  dangerous.     First,  because  such  a  soul  doth 
not  only  lay  the   stress   of  its  salvation  besides 
the  man  Christ  Jesus  that  died  upon  the  cross ; 
but  secondly,  because  that  his  confidence  is  not 
grounded  upon  the  Saviour  of  sinners,  but  upon 
his  turning  from  gross  sins  to  a  more  refined  life, 
— and  it  may  be  to  the  performance  of  some  good 
duties — which  is  no  saviour;  I  say,  this  is  very 
dangerous ;  therefore  read  it,  and  the  Lord  help 
you  to  understand  it ;  for  unless  you  lay  the  whole 
stress    of  the   salvation  of  your  souls  upon  the 
merits  of  another  man — namely,  Jesus — and  that 
by  what  he  did  do  and  is  adoing  without  you,  for 
certain,  as  sure  as  God  is  in  heaven,  your  souls 
wiU  perish.      And  this  must  not   be   notionally 
neither,  as  with  an  assenting  of  the  understanding 
only ;  but  it  must  be  by  the  wonderful,  invisible, 
invincible  power  of  the  Almiglity  God,  working  in 
your  souls  by  his  Spirit  such  a  real,  saving,  holy 
faith,  that  can,  through  the  operation  of  the  same 
Spirit  by  which  it  is  wrought,  lay  hold  on  and 
apply  these  most  heavenly,  most  excellent,  most 
meritorious  benefits  of  the  man  Christ  Jesus,  not 
only  to  yom-  heads  and  fancies,  but  to  your  very 
Bouls  and  consciences,  so  cftcctually,  that  you  may 
be  able  by  the  same  faith  to  challenge  the  power, 
madness,    malice,    rage,    and    destroying    nature 
cither  of  sin,  the  law,  death,  the  devil,  together 
with  hell  and  all  other  evils,  throwing  yom°  souls 
upon  the  death,  burial,  resurrection,  and  interces- 
sion of  that  man  Jesus  without,  lio.  viu.  z-2-io.     But 
2.  Do  you  think  that  there  was  no  change  in 
the  five  foolish  virgins  spoken  of,  ji.t.  sxv.  1-3    Yes ; 


there  was  such  a  change  in  those  very  people,  that 
the  five  "wise  ones  could  give  them  admittance  of 
walking  with  them  in  the  most  pure  ways  and 
institutions  of  the  gospel  of  Christ,  and  yet  but 
foolish ;  nay,  they  walked  with  them,  or  shall  walk 
with  them,  until  the  Lord  Jesus  Christ  shall  break 
down  from  heaven,  and  yet  be  but  foolish  virgins, 
and  yet  but  under  the  law,  and  so  under  the  curse, 
as  I  said  before. 

[Secojid  part  of  objection.']  But,  say  you.  We 
have  disowned  the  covenant  of  works,  and  turned 
from  that  also, 

[Answer  lo  reason  second.']  This  is  sooner  said 
than  done,  Alas,  alas  !  poor  souls  think  because 
they  say,  *  Grace,  grace,  it  is  freely  by  grace, ' 
therefore  they  are  under  the  covenant  of  grace.  A 
very  wide  mistake.  You  must  understand  thus 
much,  that  though  you  be  such  as  can  speak  of 
the  grace  of  the  gospel,  yet  if  you  yourselves  be 
not  brought  under  the  very  covenant  of  grace,  you 
are  yet,  notwithstanding  your  talk  and  profession, 
very  far  wide  of  a  sense  and  of  a  share  in  the  cove- 
nant of  the  grace  of  God  held  forth  in  the  gospel. 

The  Jews  were  of  a  clearer  understanding  many 
of  them  than  to  conclude  that  the  law,  and  only  the 
law,  was  the  way  to  salvation  ;  for  they,  even  they 
that  received  not  the  Christ  of  God,  did  expect  a 
saviour  should  come.  Jn.  vii.  27,  41—43.  But  they  were 
men  that  had  not  the  gospel  spirit,  which  alone  is 
able  to  lead  them  to  the  very  life,  marrow,  or  sub- 
stance of  the  gospel  in  right  terms ;  and  so  being 
muddy  in  their  understandings,  being  between  the 
thoughts  of  a  saviour  and  the  thoughts  of  the 
works  of  the  law,  thinking  that  they  must  be  ac- 
complished for  the  obtaining  of  a  saviour,  and  his 
mercy  towards  them ;  I  say,  between  these  they 
fell  short  of  a  saviour.  As  many  poor  souls  in 
these  days,  they  think  they  must  be  saved  alone 
by  the  Saviour,  yet  they  think  there  is  something 
to  be  done  on  their  parts  for  the  obtaining  of 
the  good-will  of  the  Saviour,  as  their  humiliation 
for  sin,  their  turning  from  the  same,  their  promises, 
and  vows,  and  resolutions  to  become  new  men,  join 
in  church-fellowship,  and  what  not ;  and  thus  they, 
bringing  this  along  with  them  as  a  means  to  help 
them,  they  fall  short  of  eternal  salvation  if  they 
are  not  converted ;  see  that  scripture.  Ro.  is.  30-3:.>. 
The  apostle  saith  there,  that  they  that  sought  not 
did  obtain,  when  they  that  did  seek  fell  short. 
'  What  shall  we  say  then  ?'  saith  he.  '  That  the 
Gentiles  which  sought  not  after  righteousness, 
have  attained  to  righteousness, '  yea,  '  even  the 
righteousness  which  is  of  faith.'  And  what  else? 
Why,  'but  Israel  which  followed  after  the  law  of 
righteousness,  hath  not  attained  to  the  law  of 
righteousness.'  How  came  that  to  pass  ?  'Be- 
cause,' saith  he,  'they  sougM  it  not  by  faith,  but 
as  it  were ' — mark,  he  doth  not  say,  altogether, 
no,  '  but  as  it  were ' — that  is,  because  as  they 


THE  LAW  AND  GRACE  UNFOLDED. 


515 


sought,  tliey  did  a  litlle  by  the  bye  lean  upon  the 
works  of  the  h^w.  And  let  me  tell  you,  that  this 
is  such  a  hard  thing  to  beat  men  off  of,  that  thon'i-h 
Paul  himself  did  take  the  work  in  hand,  he  did 
find  enough  to  do  touching  it ;  how  is  he  fain  to 
labour  in  the  ten  first  chapters  of  his  epistle  to  the 
Eomans,  for  the  establishing  of  those  that  did  even 
profess  largely  in  the  doctrine  of  grace,  and  also 
in  that  epistle  to  the  Galatians ;  and  yet  lost  many, 
do  -what  he  could.  Now,  the  reason  why  the 
doctrine  of  grace  doth  so  hardly  down — even  with 
professors — in  truth,  effectually,  it  is  because  there 
is  a  principle  naturally  in  man  that  doth  argue 
against  the  same,  and  that  thus  :  Why,  saith  the 
soul,  I  am  a  sinner,  and  God  is  righteous,  holy, 
and  just;  his  holy  law,  therefore,  having  been 
broken  by  me,  I  must,  by  all  means,  if  ever  I 
look  to  be  saved,  in  the  first  place,  be  sorry  for 
my  sins  ;  secondly,  turn  from  the  same ;  thirdly, 
follow  after  good  duties,  and  practise  the  good 
things  of  the  law  and  ordinances  of  the  gospel, 
and  so  hope  that  God  for  Christ's  sake  may  forgive 
all  my  sins ;  which  is  not  the  way  to  God  as  a 
Father  in  Christ,  but  the  way,  the  very  way  to 
come  to  God  by  the  covenant  of  works,  or  the  law, 
which  things  I  shall  more  fully  clear  when  I  speak 
to  the  second  doctrine. 

Again,  therefore,  those  that  this  day  profess  the 
gospel,  for  the  generality  of  them  they  are  such, 
that,  notwithstanding  their  profession,  they  are 
very  ignorant  of  that  glorious  influence  and  lustre 
of  the  same  ;  I  say,  they  are  ignorant  of  the  virtue 
and  efficacy  of  the  gloi'ious  things  of  Christ  held 
forth  by  and  in  the  gospel,  wlaich  doth  argue  their 
not  being  under  the  covenant  of  grace,  but  rather 
under  the  law  or  old  covenant.  2  Co.  iv.  3.  As,  for 
instance,  if  you  do  come  among  some  professors  of 
the  gospel,  in  general  you  shall  have  them  pretty 
busy  and  ripe  ;  also  able  to  hold  you  in  a  very  large 
discourse  in  several  points  of  the  same  glorious 
gospel ;  but  if  you  come  to  the  same  people  and 
ask  them  concerning  heart-work,  or  what  work 
the  gospel  hath  wrought  on  them,  and  what  ap- 
pearance they  have  had  of  the  sweet  influences  and 
virtues  on  their  souls  and  consciences,  it  may  be 
they  will  give  you  such  an  answer  as  this — I  do 
find  by  the  preaching  thei-eof  that  I  am  changed, 
and  turned  from  my  sins  in  a  good  measure,  and 
also  have  learned  (but  only  in  tongue),  to  dis- 
tinguish between  the  law  and  the  gospel,  so  that 
for  the  one — that  is,  for  the  gospel — I  can  plead, 
and  also  can  show  the  weakness  and  unprofitable- 
ness of  the  other.  And  thus  far,  it  is  like  they 
may  go,  which  is  not  far  enough  to  prove  them 
under  the  covenant  of  grace,  though  they  may 
have  their  tongues  so  largely  tipped  with  the  pro- 
fession of  the  same  ;  see  2  re.  ii.  20.  where  he  saith, 
*  For  if  after  they  have  escaped  the  pollutions  of 
the  world  through  the  knowledge  of  the  Lord  and 


Saviour  Jesus  Christ,  which  was  not  a  saving 
knowledge,  *  they  are  again  entangled  therein  and 
overcome,  the  latter  end '  of  that  man  *  is  worse 
than  the  beginning.'      See  Mat.  xi^-.  1— 1,  i:c.,  and 

also  Mat.  vii.  22. 

Object.  But,  you  will  say,  is  not  this  a  fair  de- 
claring of  the  work  of  grace,  or  doth  it  not  discover 
that,  without  all  gainsaying,  we  are  under  the 
covenant  of  grace,  when  we  are  able,  not  only  to 
speak  of  the  glorious  gospel  of  Jesus  Christ,  but 
also  to  tell,  and  that  by  experience,  that  we  have 
been  changed  from  worse  to  better,  from  sin  to  a 
holy  hfe,  by  leaving  of  the  same,  and  that  by  hear- 
ing of  the  word  preached  ? 

Answer  1.  A  man  may,  in  the  first  place,  be 
able  to  talk  of  all  the  mysteries  of  the  gospel,  and 
that  like  an  angel  of  God,  and  yet  be  no  more  in 
God's  account  than  the  sounding  of  a  drum,  brass, 
or  the  tinkling  of  a  cymbal,  which  are  things  that, 
notwithstanding  their  sound  and  great  noise,  are 
absolutely  void  of  life  and  motion,  and  so  are  ac- 
counted with  God  as  nothing — that  is,  no  Chris- 
tians, no  believers,  not  under  the  covenant  of  grace 
for  all  that,  i  Co.  xiii.  1—4.  2.  Men  may  not  only  do 
this,  but  may  also  be  changed  in  reality,  for  a 
season,  from  what  they  formerly  were,  and  yet  be 
nothing  at  all  in  the  Lor^s  account  as  to  an  eter- 
nal blessing.  Read  2  Pet.  u.  20,  the  scripture  which 
I  mentioned  before  ;  for,  indeed,  that  one  scripture 
is  enough  to  prove  all  that  I  desire  to  say  as  to 
this  very  thing ;  for,  if  you  observe,  there  is  en- 
folded therein  these  following  things — (1.)  That 
reprobates  may  attain  to  a  knowledge  of  Christ. 
(2.)  This  knowledge  may  be  of  such  weight  and 
force,  that,  for  the  present,  it  may  someprofessors. 
make  them  escape  the  pollutions  of  I]''^\*''f'^°{i  ^' 
the  world,  and  this  by  hearing  the  are  but  Jike 
gospel.  '  For  if  after  they  have  ourihe^^^fii'tf 
escaped  the  pollutions  of  the  world  for  »«■"«. 
through  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ,  they  are  again  entangled  therein 
and  overcome,  the  latter  end  of  that  man  is  worse 
than  the  beginning.'  Now  that  they  are  repro- 
bates, dogs,  or  sows,  read  further;  'But,'  saith 
he,  *  it  is  happened  unto  them  according  to  the 
true  provci-b.  The  dog  is  turned  to  his  own  vomit 
again ;  and  the  sow  that  was  washed,  to  her  wal- 
lowing in  the  mire.'  ver.  21, 22. 

[Iliad  ^xn-^  of  olQedion.]  But,  say  you,  our 
practices  in  the  worship  of  God  shall  The  last  part  of 
testify  for  us  that  we  are  not  under  ""=  objection, 
the  law ;  for  we  have  by  God's  goodness  attained 
to  as  exact  a  way  of  walking  in  the  ordinances  of 
God,  and  as  near  the  examples  of  the  apostles,  as 
ever  any  churches  since  the  primitive  times,  as  wo 
judge 

[Ansicer  to  reason  third.]  Whattlicn?  Do  you 
think  that  the  walking  in  the  order  of  the  churches 
of  old,  as  to  matter  of  outward  worship,  is  suffi- 


516 


THE  LAW  AND  GRACE  UNFOLDED. 


cieiit  to  clear  you  of  your  sins  at  the  judgment- 
day?  or,  do  you  think  that  God  will  be  contented 
with  a  little  bodily  subjection  to  that  which  shall 
vauisli  and  fade  hke  a  ilower,  when  the  Lord  shall 
come  from  heaven  in  flaming  fire,  with  his  mighty 
ano-els.  2111.  i.  7,  s.  Alas,  alas,  how  will  such  pro- 
fessors as  these  are  fall  before  the  judgment-seat 
of  Christ !  Then  such  a  question  as  this,  •  Friend, 
Low  earnest  thou  in  hither,  not  having  a  wedding 
o-arment?'  will  make  them  be  speechless,  and  fall 
down  into  everlasting  burnings,  thousands  on  a 
heap ;  for  you  must  know  that  it  is  not  then  your  , 
crying,  Lord,  Lord,  that  will  stand  you  in  stead ; 
not  your  saying,  We  have  ate  and  drank  in  thy 
presence,  that  will  keep  you  from  standing  on  the 
left  hand  of  Christ.  It  is  the  principle  as  well  as 
the  practice  that  shall  be  inquired  into  at  that 
day. 

Quest.  The  principle,  you  will  say,  what  do  you 
mean  by  that? 

Answ.  My  meaning  is,  the  Lord  Jesus  Christ 
will  then  inquire  and  examine  whether  the  spirit 
from  which  you  acted  was  legal  or  evangelical — 
that  is,  whether  it  was  the  spirit  of  adoption  that 
did  draw  you  out  to  the  thing  you  took  in  hand, 
or  a  mere  moral  principle,  together  with  some 
shallow  and  common  illuminations  into  the  outward 
way  of  the  worship  of  God,  according  to  gospel 
rule. 

Quest.  But,  you  will  say,  it  is  like,  How  should 
this  be  made  manifest  and  appear  ? 

Ansio.  I  shall  speak  briefly  in  answer  hereunto 
as  foUoweth — First,  then,  that  man  that  doth  take 
up  any  of  the  ordinances  of  God — namely,  as 
prayer,  baptism,  breaking  of  bread,  reading,  hear- 
ing, alms-deeds,  or  the  like ;  I  sa}',  he  that  doth 
practise  any  of  these,  or  such  like,  supposing 
thereby  to  procure  the  love  of  Christ  to  his  own 
soul,  he  doth  do  what  he  doth  from  a  legal,  and 
not  from  an  evangelical  or  gospel  spirit :  as  thus 
— for  a  man  to  suppose  that  God  will  hear  him  for 
his  prayers'  sake,  for  his  alms'  sake,  for  his  humi- 
liation' sake,  or  because  he  hath  promised  to  make 
God  amends  hereafter,  whereas  there  is  no  such 
thing  as  a  satisfaction  to  be  made  to  God  by  our 
prayers,  or  whatever  we  can  do ;  I  say,  there  is 
no  such  way  to  have  reconciliation  with  God  in. 
And  so  also  for  men  to  think,  because  they  are  got 
into  such  and  such  an  ordinance,  and  have  crowded 
themselves  into  such  and  such  a  society,  that 
therefore  they  have  got  pretty  good  shelter  from 
the  wrath  of  the  Almighty  ;  when,  alas,  poor  souls, 
there  is  no  such  thing.  No,  but  God  will  so  set 
his  face  against  such  professors,  that  his  very  looks 
will  make  them  to  tear  their  very  flesh  ;  yea,  make 
them  to  wish  would  they  had  the  biggest  millstone 
in  the  world  hanged  about  their  neck,  and  they 
cast  into  the  midst  of  the  sea.  For,  friends,  let 
me  tell  you,  though  you  can  now  content  yourselves 


without  the  holy,  harmless,  imdefiled,  perfect 
righteousness  of  Christ ;  yet  there  is  a  day  a-com- 
ing  in  which  there  is  not  one  of  you  shall  be  saved 
but  those  that  are  and  shall  be  found  clothed  with 
that  righteousness ;  God  will  say  to  all  the  rest, 
'  Take  them,  bind  them  hand  and  foot,  and  cast 
them  into  outer  darkness ;  there  shall  be  Aveeping 
and  gnashing  of  teeth.'  Mat.  xxii.  13.  For  Christ  will 
not  say  unto  men  in  that  day.  Come,  which  of  you 
made  a  profession  of  me,  and  walked  in  church- 
fellowship  with  my  saints :  no ;  but  then  it  shall 
be  inquired  into,  who  have  the  reality  of  the  truth 
of  grace  Avrought  in  their  hearts.  And,  for  cer- 
tain, he  that  misseth  of  that  shall  surely  be  cast 
into  the  lake  of  fire,  there  to  burn  Avith  the  devils, 
and  damned  men  and  women ;  there  to  undergo 
the  wrath  of  an  eternal  God,  and  that  not  for  a 
day,  a  month,  a  year,  but  for  ever,  for  ever,  for 
ever  and  ever;  there  is  that  which  cutteth  to  the 
quick.  Therefore,  look  to  it,  and  consider  now 
Avhat  you  do,  and  whereon  you  hang  your  souls ; 
for  it  is  not  every  pin  that  will  hold  in  the  judg- 
ment, not  every  foundation  that  will  be  able  to 
hold  up  the  house  against  those  mighty,  terrible, 
soul-drowning  floods  and  destroying  tempests  which 
then  will  roar  against  the  soul  and  body  of  a  sin- 
ner. Lu.  vi.  47-iO.  And,  if  the  principle  be  rotten, 
all  will  fall,  all  will  come  to  nothing.  Now,  the 
principle  is  this — Not  to  do  things  because  we 
would  be  saved,  but  to  do  them  from  this — namely, 
because  we  do  really  believe  that  Ave  are  and  shall 
be  saA'ed.  But  do  not  mistake  me ;  I  do  not  say 
Ave  should  slight  any  holy  duties ;  God  forbid ;  but 
1  say,  he  that  doth  look  for  life  because  he  dotli 
do  good  duties,  he  is  under  the  covenant  of  Avorks, 
the  law ;  let  his  duties  be  never  so  eminent,  so 
often,  BO  fervent,  so  zealous.  Ay,  and  I  say,  as  I 
said  before,  that  if  any  man  or  men,  or  multitudes 
of  people,  do  get  into  ncA'er  so  high,  so  eminent ; 
and  clear  practices  and  gospel  order,  as  to  church 
discipline,  if  it  be  done  to  this  end  1  have  been 
speaking  of,  from  this  principle,  they  must  and 
shall  have  these  sad  things  fall  to  their  share 
Avhich  I  have  made  mention  of. 

Object.  But,  you  Avill  say,  can  a  man  use  gospel 
ordinances  Avith  a  legal  spirit? 

Answ.  Yes,  as  easily  as  the  Jcavs  could  use  and 
practise  circumcision,  though  not  the  moral  or  ten 
commandments.  For  this  I  shall  be  bold  to  afiirm» 
that  it  is  not  the  commands  of  the  New  Testament 
administration  that  can  keep  a  man  from  using  of 
its  self  [that  administration]  in  a  legal  spirit ;  for 
know  this  for  certain,  that  it  is  the  principle,  not 
the  command,  that  makes  the  subjector  to  the 
same  either  legal  or  evangelical,  and  so  his  obe- 
dience from  that  command  to  be  from  legal  con- 
victions or  evangelical  principles. 

Now,  herein  the  devil  is  Avondrous  subtle  and 
ciafty,  in   suSeriug  people  to  practise  the  ordi- 


THE  LAW  AND  GRACE  UNFOLDED. 


517 


nances  and  commands  of  the  gospel,  if  they  do 
,      but  do   them   in   a   lej>-al  spirit* 

*  I  beseerh  yen,  do     j,  .   .         „  i 

not  tiiiuk  that  be-  irom  a  spint  or  works ;  for  he 
thweforc^'^^i   am    ^nows  then,  that  if  he  can  but  get 

»tof\Tie°S-  *^^^  ^°"^  ^^  so  on  in  such  a  spirit, 
pt!,  for  I  do  fioii-    though   they  do   never   so   many 

oiu'  tlicm  in  tliuir       ■■      .  ,  i     ii     i     i  i       i 

places,  yet  wouKi  tluties,  lie  sliall  houl  them  sure 
rhen/''ihoir  i?e  ^nough ;  for  lie  knows  full  weU 
icioiizcd,  or  (lone    that  thereby  they  do  set  up  some- 

in  a  wrong  spirit,         ,..•'*'  '■ 

thmg  m  the  room  of,  or,  at  the 
least,  to  have  some,  though  but  a  little,  share 
with  the  Lord  Jesus  Christ  in  their  salvation ; 
and  if  he  can  but  get  thee  here,  he  knows  that 
lie  shall  cause  thee  by  thy  depending  a  little 
upon  the  one,  and  so  thy  whole  dependence  be- 
ing not  upon  the  other,  that  is,  Christ,  and  taking 
of  him  upon  his  own  terms,  thou  wilt  fall  short 
of  life  by  Christ,  though  thou  do  very  much  busy 
thyself  in  a  suitable  walking,  in  an  outward  con- 
formity to  the  several  commands  of  the  Lord 
Jesus  Christ.  And  let  me  tell  you  plainly,  that 
I  do  verily  believe  that  as  Satan  by  his  instru- 
ments did  draw  many  of  the  Galatians  by  cir- 
cumcision (though,  I  say,  it  was  none  of  the  com- 
mands of  the  moral  law)  to  be  debtors  to  do  upon 
pain  of  eternal  damnation  the  whole  of  the  moral 
law,  so  also  Satan,  in  the  time  of  the  gospel,  doth 
use  even  the  commands  laid  down  in  the  gospel, 
some  of  them,  to  bind  the  soul  over  to  do  the  same 
law ;  the  thing  being  done  and  walked  in,  by  and 
in  the  same  spirit ;  for,  as  I  said  before,  it  is  not 
the  obedience  to  the  command  that  makes  the 
subjector  thereto  evangelical,  or  of  a  gospel  spirit ; 
but,  contrariwise,  the  principle  that  leads  out  the 
soul  to  the  doing  of  the  command,  that  makes  the 
persons  that  do  thus  practise  any  command,  to- 
gether with  the  command  by  them  practised,  either 
legal  or  evangelical.  As,  for  instance,  prayer — it 
is  a  gospel  command ;  yet  if  he  that  prays  doth  it 
in  a  legal  spirit,  he  doth  make  that  which  in  itself 
is  a  gospel  command  an  occasion  of  leading  him 
into  a  covenant  of  works,  inasmuch  as  he  doth  it 
by  and  in  that  old  covenant  spirit. 

Again  ;  giving  of  alms  is  a  gospel  command ;  yet 
if  I  do  give  alms  from  a  legal  principle,  the  com- 
mand to  me  is  not  gospel,  but  legal,  and  it  binds 
me  over,  as  aforesaid,  to  do  the  Avhole  law — '  For 
he  is  not  a  Jew,'  nor  a  Christian,  *  which  is  one 
outwardly ' — that  is,  one  only  by  an  outward  sub- 
jection to  the  ordinances  of  prayer,  heai'ing,  read- 
ing, baptism,  breaking  of  bread,  &c. — *  But  he  is 
a  Jew,'  a  Christian,  'which  is  one  inwardly,'  who 
is  rightly  principled,  and  practiseth  the  ordinances 
of  the  Lord  from  the  leadings  forth  of  the  Spirit 
of  the  Lord,  from  a  true  and  saving  faith  in  the 
Lord.  Ro.  ii.  28, 2a.  Those  men  spoken  of  in  the  7th 
of  Matthew,  for  certain,  fur  all  their  great  declara- 
tion, did  not  do  what  they  did  from  a  right  gospel 
spirit ;  for  had  they,  no  question  but  the  Lord  Avould 


have  said,  *  Well  done,  good  and  faithful  servant.' 
But  in  tliat  the  Lord  Jesus  doth  turn  them  away 
into  hell,  notwithstanding  their  great  profession 
of  the  Lord,  and  of  their  doing  in  his  name,  it  is 
evident  that  notwithstanding  all  that  they  did  do, 
they  were  still  under  the  law,  and  not  under  that 
covenant  as  true  believers  are — to  wit,  the  covenant 
of  grace ;  and  if  so,  then  all  their  duties  that  they 
did,  of  which  they  boasted  before  the  Lord,  was 
not  in  and  by  a  right  evangehcalprlncijde  or  spirit. 

Again,  saith  the  apostle,  '  Whatsoever  is  not  of 
faith  is  sin,'  Uo.  siv.  23;  hut  there  are  some  that  do 
even  practise  baptism,  breaking  of  bread,  together 
with  other  ordinances,  and  yet  are  unbehevers; 
therefore  unbelievers  doing  these  things,  they  are 
not  done  in  faith,  but  sin.  Now  to  do  these  things 
in  sin,  or  without  the  faith,  it  is  not  to  do  thing's 
in  an  evangelical  or  gospel  spirit ;  also  they  that 
do  these  things  in  a  legal  spirit,  the  very  practising 
of  them  renders  them  not  under  the  law  of  Christ, 
as  head  of  his  church,  but  the  works  they  do  are 
of  so  much  contradiction  to  the  gospel  of  God,  or 
the  covenant  of  grace,  that  they  that  do  them  thus 
do  even  set  up  against  the  covenant  of  grace  ;  and 
the  very  performance  of  them  is  of  such  force  that 
it  is  sufficient  to  drown  them  that  are  subjects 
thereunto,  even  under  the  covenant  of  works  ;  but 
this  poor  souls  arc  not  aware  of,  and  there  is  their 
misery. 

Quest.  But  have  you  no  other  way  to  discover 
the  things  of  the  gospel,  how  they  are  done  with  a 
legal  principle,  but  those  you  have  already  made 
mention  of? 

Ansio.  That  thou  mightcst  be  indeed  satisfied 
herein,  I  shall  show  you  the  very  manner  and  way 
that  a  legal,  or  old-covenant-converted  professor, 
bear  Avith  the  terms,  doth  take  both  in  the  begin- 
ning, middle,  and  the  end  of  his  doing  of  any  duty 
or  command,  or  Avhatsoever  it  be  that  he  doth  do. 

1.  He  thinking  this  or  that  to  be  his  dut}%  and 
considering  of  the  same,  he  is  also  presently  per- 
suaded in  his  own  conscience  that  God  will  not 
accept  of  him  if  he  leave  it  undone  ;  he  seeing  that 
he  is  short  of  his  duty,  as  he  supposeth,  Avhilo  this 
is  undone  by  him,  and  also  judging  that  God  is 
angry  with  him  until  the  thing  be  done,  he,  in  the 
second  place,  sets  to  the  doing  of  the  duty,  to  the 
end  he  may  be  able  to  pacify  his  conscience  by 
doing  of  the  same,  persuading  of  himself  that 
now  the  Lord  is  pleased  with  him  for  doing  of  it. 

2.  Having  done  it,  he  contents  himself,  sits  down 
at  his  ease,  until  some  further  convictions  of  his 
duty  to  be  done,  which  when  he  seeth  and  kuoweth, 
he  doth  do  it  as  aforesaid,  from  the  same  principle 
as  he  did  the  former,  and  so  goeth  on  in  his  progress 
of  profession.  This  is  to  do  things  from  a  legal 
principle,  and  from  an  old-covenant  spirit ;  for  thus 
runs  that  covenant,  'Theman  that  doth  these  things 
shall  live  in  them,'  or  *by  them.'  le.  xviii.  5.  Ezc.ss.ii. 


518 


THE  LAW  AND  GRACE  UNFOLDED. 


Ga.  iiL  13.  Ro.  s.  5.     But  morc  of  this  in  the  use  of 
this  doctrine. 

Object.  But,  you  will  say,  by  these  words  of 
yours  you  do  seem  to  deny  that  there  are  condi- 
tional promises  in  the  gospel,  as  is  clear,  in  that 
you  strike  at  such  practices  as  are  conditional,  and 
commanded  to  be  done  upon  the  same. 

Ansio.  Tlie  thing  that  I  strike  at  is  this,  that 
a  man  in  or  with  a  legal  spirit  should  not,  nay, 
cannot,  do  any  conditional  command  of  the  gospel 
acceptably,  as  to  his  eternal  state,  because  he  doth 
it  in  an  old-covenant  spirit.  '  No  man  putteth  new 
wine  into  old  bottles ; '  but  new  wine  must  have 
new  bottles,  a  gospel  command  must  have  a  gospel 
spirit,  or  else  the  wine  will  break  the  bottles,  or 
the  principle  will  break  the  command. 

Object.  Then  you  do  grant  that  there  are  con- 
ditional promises  in  the  New  Testament,  as  in  the 
moral  law,  or  ten  commands. 

Answ.  Thougli  this  be  true,  yet  the  conditional 
promises  in  the  New  Testament  do  not  call  to  the 
same  people  in  the  same  state  of  unregeneracy  to 
fulfil  them  upon  the  same  conditions. 

The  law  and  the  gospel  being  two  distinct  cove- 
nants, they  are  made  in  divers  ways,  and  the  nature 
of  the  conditions  also  being  not  the  same,  as  saith 
the  apostle,  the  righteousness  of  the  law  saith  one 
thing,  and  the  righteousness  of  faitb  saitli  another. 
Uo.  X.  4-c.  That  is,  the  great  condition  in  the  law 
is,  If  you  do  these  things,  you  shall  live  by  them  ; 
but  the  condition,  even  the  greatest  condition  laid 
down  for  a  poor  soul  to  do,  as  to  salvation — for  it  is 
that  we  speak  of — is  to  believe  that  my  sins  be  for- 
given me  for  Jesus  Christ's  sake,  without  the  works 
or  righteousness  of  the  law,  on  my  part,  to  belp 
forward.  '  To  him  that  worketh  not,'  saith  the 
apostle  [that  is]  for  salvation,  *  but  believetli  on 
him  that  justifieth  the  imgodly,  his  faith' — .mark, 
'  his  faith  is  counted  for  righteousness.'  Ro.  iv.  5.  So 
that  we,  saith  he,  '  conclude  that  a  man  is  justified 
by  faith  without ' — mark  again,  *  without  the  deeds 

of  the  law. '    Ro.  m.  28. 

But  again ;  there  is  never  a  condition  in  the 
gospel  that  can  be  fulfilled  by  an  unbeliever ;  and 
therefore,  whether  there  be  conditions  or  whether 
there  be  none,  it  makes  no  matter  to  thee  who  art 
without  the  faith  of  Christ;  for  it  is  impossible  for 
thee  in  that  state  to  do  them,  so  as  to  be  ever  the 
better  as  to  thy  eternal  estate ;  therefore,  lest  thou 
shouldst  split  thy  soul  upon  the  conditions  laid 
down  in  the  gospel,  as  thou  wilt  do  if  thou  go  about 
to  do  them  only  ^-ith  a  legal  .■spirit ;  but,  I  say,  to 
])rcvent  this,  sec  if  thou  canst  fulfil  the  first  con- 
tlition  ;  that  is,  to  believe  that  all  thy  sins  are  for- 
given thee  ;  not  for  any  condition  that  hath  been 
or  can  be  done  by  thee,  but  merely  for  the  man's 
sake  that  did  hang  on  Mount  Calvary,  between  two 
thieves,  some  sixteen  hundred  years  ago  and  odd. 
And,  I  say,  see  if  thou  canyt  believe  that  at  that 


time  he  did,  when  he  hanged  on  the  cross,  give 
full  satisfaction  for  all  thy  sins,  before  thou  in  thy 
person  liadst  committed  ever  a  one.  I  say,  see  if 
thou  canst  believe  this ;  and  take  heed  thou  deceive 
not  thyself  with  an  historical,  notional,  or  tradi- 
tional acknowledgment  of  the  same.  And,  secondly, 
see  if  thou  canst  so  well  fulfil  this  condition,  that 
the  very  virtue  and  efiicacy  that  it  hatb  on  thy 
soul  will  engage  thee  to  fulfil  those  other  conditions, 
really  in  love  to  that  man  whom  thou  shouldst  be- 
lieve hath  frankly  and  freely  forgiven  thee  all, 
without  any  condition  acted  by  thee  to  move  him 
thereto,  according  to  that  saying  in  2  Co.  v.  u,  15 ; 
and  then  thy  doing  will  arise  from  a  contrary  prin- 
ciple than  otherwise  it  will  do — that  is,  then  thou 
wilt  not  act  and  do  because  thou  wouldst  be  accepted 
of  God,  but  because  thou  hast  some  good  hope  in 
thy  heart  that  thou  art  accepted  of  him  already, 
and  not  on  thine,  but  wholly  and  alone  upon  an- 
other man's  account ;  for  here  runs  the  gospel  spirit 
of  faith:  'We  believe,' — mark,  'We  believe,  and 
therefore  speak. '  So  we  believe,  and  therefore  do. 
2  Co.  iv.  13.  Take  heed,  therefore,  that  you  do  not 
DO,  that  you  may  believe,  but  rather  believe  so 
eff'ectually  that  you  may  do,  even  all  that  Jesus 
doth  require  of  you  from  a  right  principle,  even  out 
of  love  to  your  dear  Lord  Jesus  Christ,  which  thing 
I  shall  speak  to  more  fully  by  and  by. 

Object.  But  what  do  you  mean  by  those  expres- 
sions ?  Do  not  do  that  you  may  believe,  but  believe 
so  eflfectually  that  you  may  do. 

Answ.  When  I  say.  Do  not  do  that  you  may 
believe,  I  mean,  do  not  think  that  any  of  the  things 
that  thou  canst  do  will  procure  or  purchase  faith 
from  God  unto  thy  soul ;  for  that  is  still  the  old- 
covenant  spirit,  the  spirit  of  the  law,  to  think  to 
have  it  for  thy  doing.  They  that  are  saved,  they 
are  saved  by  grace,  through  faith,  and  that  not  of 
themselves,  not  for  anything  that  they  can  do,  for 
they  are  both  the  free  gift  of  God,  '  Not  of  doing, 
or  of  '  works,  lest  any  man  should,'  be  proud,  and 
'  boast. '  Ep.  ii.  8,  9.  Now,  some  people  be  so  ignor- 
ant as  to  think  that  God  will  give  them  Christ,  and 
so  all  the  merits  of  his,  if  they  will  be  but  vigilant, 
and  do  something  to  please  God,  that  they  may 
obtain  him  at  his  hands;  but  let  me  tell  them,  they 
may  lose  a  thousand  souls  quickly,  if  they  had  so 
many,  by  going  this  way  to  work,  and  yet  be  never 
the  better ;  for  the  Lord  doth  not  give  his  Christ 
to  any  upon  such  conditions,  but  he  doth  give  him 
freely ;  that  is,  without  having  respect  to  anything 
that  is  in  thee.  Re.  xxii.  i7.  is.  iv.  i,  2.  To  him  that 
is  athirst  will  I  give ;  he  doth  not  say,  I  will  sell ; 
but,  I  will  give  him  the  water  of  life  freely.  Ro.xxi.c. 
Now,  if  Christ  doth  give  it,  and  that  freely,  then 
he  doth  not  sell  it  for  anything  that  is  in  the  crea- 
ture ;  but  Christ  doth  give  himself,  as  also  doth  his 
Father,  and  that  freely,  not  because  there  is  any- 
thing in  us,  or  done  by  us,  that  moves  him  there- 


THE  LAW  AND  GRACE  UNFOLDED. 


519 


unto.  If  it  were  by  doing,  then,  saitli  Paul,  *  Grace 
is  not  grace,'  seeing  it  is  obtained  by  works;  but 
gi*ace  is  grace,  and  that  is  tbe  reason  it  is  given 
to  men  Avithout  their  worlis.  And  if  it  be  by  grace, 
that  is,  if  it  be  a  free  gift  from  God,  Avithout  any- 
thing foreseen  as  done,  or  to  be  done,  by  the 
creature,  then  it  is  not  of  Avorlcs,  -wliich  is  clear ; 
therefore  it  is  grace,  without  the  worL.s  of  the  law. 
But  if  you  say,  Nay,  it  is  of  something  in  the  man 
done  by  him  that  moves  God  thereunto;  then  you 
must  conclude  that  cither  grace  is  no  grace,  or  else 
that  works  are  grace  and  not  works.  Do  but  read 
with  understanding,  Ro.  xi.  g. 

Now,  before  I  go  any  further,  it  may  be  neces- 
sary to  speak  a  word  or  two  to  some  poor  souls 
that  are  wiUing  to  close  in  with  Jesus  Christ,  and 
would  willingly  take  him  upon  his  own  terms,  only 
they  being  muddy  in  their  minds,  and  have  not  yet 
attained  the  understanding  of  the  terms  and  con- 
ditions of  the  two  covenants,  they  are  kept  off  from 
closing  Avith  Christ ;  and  all  is,  because  they  see 
they  can  do  nothing  [to  merit  his  favour].  As, 
for  example,  come  to  some  souls,  and  ask  them 
hoAV  they  do,  they  will  tell  you  presently  that  they 
are  so  bad  that  it  is  not  to  be  expressed.  If  you 
bid  them  believe  in  Jesus  Christ,  they  will  ansAver 
that  they  cannot  believe ;  if  you  ask  them  Avhy 
they  cannot  believe,  they  will  answer,  because 
their  hearts  are  so  hard,  so  dead,  so  dull,  so  back- 
ward to  good  duties ;  and  if  their  hearts  Avere  but 
better,  if  they  were  more  earnest,  if  they  could 
pray  better,  and  keep  their  hearts  more  from  run- 
ning after  sin,  then  they  could  believe ;  but  should 
they  believe  Avith  such  vile  hearts,  and  presume  to 
belicA'c  in  Christ,  and  be  so  filthy?  Now  all  this 
is  because  the  spirit  of  tlie  laAV  still  ruleth  in  such 
souls,  and  blinds  them  so  that  they  cannot  see  the 
terms  of  the  gospel.  To  clear  this,  take  the  sub- 
stance or  the  drift  of  these  poor  souls,  Avhich  is  this 
— '  If  I  were  better,  then  I  think  I  could  believe ; 
but  being  so  bad  as  I  am,  that  is  the  reason  that  I 
cannot.'  This  is  just  to  do  something  that  I  may 
believe,  to  work  that  I  may  have  Christ,  to  do  the 
laAV  that  I  may  have  the  gospel ;  or  thus,  to  be 
I'ighteous  that  I  may  come  to  Christ.  0  man! 
thou  must  go  qiute  back  again,  thou  art  out  of  the 
way,  thou  must  believe,  because  thou  canst  not 
pray,  Lecause  thou  canst  not  do ;  thou  must  be- 
lieve, because  there  is  nothing  in  thee  naturally 
that  is  good,  or  desireth  after  good,  or  else  thou 
Avilt  never  come  to  Christ  as  a  sinner;  and  if  so, 
then  Christ  Avill  not  receive  thee ;  and  if  so,  then 
thou  mayst  see  that  to  keep  ofi"  from  Christ  because 
thou  canst  not  do,  is  to  be  kept  from  Christ  by  the 
law,  and  to  stand  off  from  him  because  thou  canst 
not  buy  him.  Thus  having  spoken  something  by 
the  Avay  for  the  direction  of  those  souls  that  Avould 
come  to  Christ,  I  shall  return  to  th9  former  dis- 
course, wherein  ariseth  this  objection —    - 


Object.  But  you  did  but  CA'en  now  put  souls  upon 
fulfiUing  the  first  condition  of  the  gospel,  even  to 
behcA-e  in  Christ,  and  so  be  saved ;  but  now  you 
say  it  is  alone  by  grace,  Avithout  condition ;  and 
therefore  by  these  words,  there  is  first  a  contra- 
diction to  your  former  sayings,  and  also  that  men 
may  be  saved  without  the  condition  of  faith,  Avhich 
to  me  seems  a  very  strange  thing.  I  desire,  there- 
fore, that  you  Avould  clear  out  Avhat  you  have  said, 
as  to  my  satisfaction. 

Answer,  1.  Though  there  be  a  condition  com- 
manded in  the  gospel,  yet  he  that  commands  the 
condition  doth  not  leave  his  children  to  their  own 
natural  abilities,  that  in  their  oaa'u  strength  they 
should  fidfil  them,  as  the  laAV  doth ;  but  the  same 
God  that  doth  command  that  the  condition  be  ful- 
filled, even  he  doth  help  his  children  by  his  Holy 
Spirit  to  fulfil  the  same  condition ;  '  For  it  is  God 
Avhich  Avorketh  in  yon,' — mark,  '  in  you,'  believers, 
'  both  to  Avill  and  to  do  of  his  own  good  pleasure.' 
Phi.  ii.  13.  '  Thou  also  hast  wrought  all  our  Avorks 
in  us,' and  for  us.  is.  xxvi.  12.  So  that,  if  the  condi- 
tion be  fulfilled,  it  is  not  done  by  the  ability  of  the 
ci'cature.     But, 

2.  Faith,  as  it  is  a  gift  of  God,  or  an  act  of  ours, 
take  it  Avhich  Avay  you  Avill,  if  Ave  speak  properly 
of  salvation,  it  is  not  the  first  nor  the  second  cause 
of  our  salvation,  but  the  third,  and  that  but  instru- 
mentally  neiliier — that  is,  it  only  layeth  hold  of 
and  applieth  to  us  that  Avhich  saveth  us,  Avhich  is 
the  love  of  God,  through  the  merits  of  Christ, 
Avhich  are  the  tAvo  main  causes  of  our  salvation, 
Avithout  Avhich  all  other  things  are  nothing,  Avhether 
it  be  faith,  hope,  loA-e,  or  Avhatever  can  be  done  by 
us.  And  to  this  the  great  apostle  of  the  Gentiles 
speaks  fully,  for,  saith  he,  *  God,  who  is  rich  in 
mercy,  loved  us,  even  when  we  were  dead  in  sins.' 
Ep.  ii.  i.  That  is,  Avhen  we  were  without  faith,  and 
that  was  the  cause  Avhy  we  believed ;  for  he  thereby 
hath  quickened  us  together,  through  the  meritori- 
ous cause,  Avhich  is  Christ,  and  so  hath  saved  us 
by  grace — that  is,  of  his  own  voluntary  love  and 
good  will ;  the  cfi'ect  of  Avhich  was  this,  he  gave 
us  faith  to  believe  in  Christ.  Read  soberly  Ep.  ii. 
4-s.  Faith,  as  the  gift  of  God,  is  not  the  saA'iour, 
as  our  act  doth  merit  nothing ;  faith  Avas  not  the 
cause  that  God  gave  Christ  at  the  first,  neither  is 
it  the  cause  AA-hy  God  converts  men  to  Christ;  but 
faith  is  a  gift  bestowed  upon  us  by  the  gracious 
God,  the  nature  of  which  is  to  lay  hold  on  Christ, 
that  God  afore  did  give  for  a  ransom  to  redeem 
sinners ;  this  faith  hath  its  nomushment  and  sup- 
plies from  the  same  God  that  at  the  first  did  give 
it,  and  is  the  only  instrument,  through  the  Spirit, 
that  doth  keep  the  soul  in  a  comfortable  frame, 
both  to  do  and  sufier  for  Christ ;  helps  the  soul  to 
receive  comfort  from  Christ  Avhcn  it  can  get  none 
from  itself,  beareth  up  the  soul  in  its  progress 
heavenwards.     But  that  it  is  the  first  cause  of 


520 


^HE  LAW  AND  GRACE  UNFOLDED. 


salvation,  that  I  deny,  or  that  it  is  the  second,  I 
deny ;  hut  it  is  only  the  instrument,  or  hand,  that 
receiveth  the  henefits  that  God  hath  prejiarcd  for 
tlice  before  thou  hadst  any  faith ;  so  that  we  do 
uothing-  for  salvation  as  ive  are  men.  But  if  we 
speak  properly,  it  was  God's  grace  that  moved 
him  to  give  Christ  a  ransom  for  sinners ;  and  the 
same  God,  with  the  same  grace,  that  doth  give  to 
the  soul  faith  to  believe,  and  so,  by  believing,  to 
close  in  witli  him  whom  God  out  of  his  love  and 
pity  did  send  into  the  woi'ld  to  save  sinners,  so 
that  all  the  works  of  the  creature  are  shut  out  as 
to  justification  and  life,  and  men  are  saved  freely 
by  grace.  I  shall  speak  no  more  here ;  but  in  my 
discourse  upon  the  second  covenant,  I  shall  answer 
a  hell-bred  objection  or  two,  to  forewarn  sinners 
how  they  turn  the  grace  of  God  into  wantonness. 

And  thus,  you  see,  I  have  briefly  spoken  to  you 
something  touching  the  law.  First,  what  it  is,  and 
when  given ;  secondly,  how  sad  those  men's  con- 
ditions are  that  are  under  it ;  thirdly,  who  they 
are  that  he  under  it ;  fourthly,  how  far  they  may 
go,  and  what  they  may  do  and  receive,  and  yet  be 
under  it ;  which  hath  been  done  by  way  of  answers 
to  several  questions,  for  the  better  satisfaction  of 
those  that  may  stand  in  doubt  of  the  truth  of 
what  hath  been  delivered. 

Now,  in  the  next  place,  I  shall  come  to  some 
application  of  the  truth  of  that  Avhich  hath  been 
spoken ;  but  I  shall  in  the  first  place  speak  some- 
thing to  the  second  doctrine,  and  then  afterwards 
I  shall  speak  something  by  way  of  use  and  appli- 
cation to  this  first  doctrine. 

[DOCTRINE  kSECOND.] 
The  second  doctrine  now  to  he  spoken  to  is, 

TO  SHOW  THAT  THE  PEOPLE  OF  GOD  ARE  NOT  UNDER 

THE  LAW  BUT  UNDER  GRACE — '  For  ye  are  not  under 
the  law,  hut  under  grace.'  p.o.  vi.  u. 

You  may  well  remember  that  from  these  words 
I  did  observe  these  two  great  truths  of  the  Lord 
— First,  That  there  are  some  in  gospel  times  that 
are  under  the  law,  or  covenant  of  works.  Second, 
That  there  is  never  a  believer  under  the  law,  or 
covenant  of  works,  but  under  grace.  I  have  spoken 
something  to  the  former  of  these  truths— to  wit, 
that  there  are  some  under  the  law,  together  with 
who  they  are,  and  what  their  condition  is,  that  are 
under  it.  Now  I  am  to  speak  to  the  second,  and 
to  show  you  who  they  are,  and  what  their  condi- 
tion is,  that  are  under  that  [covenant  of  grace]. 

But  before  I  come  to  that,  I  shall  speak  a  few 

ItoucLedupon  ^''''''^^  ?«  ^^^o^^  joxx  what  the  word 
thisintheiirsc  'grace  m  this  place  signifies;  for 
the  word  grace  m  the  Scripture  re- 
ferreth  sometimes  to  favour  with  men.  Es.  u.  it.  Ge. 
xxxui.  10;  xxxix.  4;  1.  4.  Sometimes  to  holy  qualifica- 
tions of  saints.  2  Co.  viii.  7.  And  sometimes  to  hold 
forth  the  condescension  of  Christ  in  comin"-  down 


from  the  glory  which  he  had  with  his  Father  be- 
fore the  world  was,  to  be  made  of  no  reputation, 
and  a  servant  to  men.  2  Co.  viii.  9.  Phi.  ii.  7.  Again : 
sometimes  it  is  taken  for  the  free,  rich,  and  un- 
changeable love  of  God  to  man,  through  Jesus 
Christ,  that  for  our  cause  and  sakes  did  make 
himself  poor ;  and  so  it  is  to  be  understood  in  these 
words,  'For  ye  are  not  under  the  law,'  to  be  cursed, 
and  damned,  and  sent  headlong  to  hell,  '  but '  you 
are  'under  grace,'  to  be  saved,  to  be  pardoned,  to 
be  preserved,  '  and  kept  by  the  mighty  power  of 
God,  through  faith,'  which  alone  is  the  gift  of 
grace,  'unto  eternal  glory.'  This  one  scripture 
alone  proves  the  same — '  For  by  grace  are  ye 
saved, '  Ep.  ii.  8,  by  free  grace,  by  rich  grace,  by 
unchangeable  grace.  And  you  are  saved  from  the 
curse  of  the  law ;  from  the  power,  guilt,  and  filth 
of  sin ;  from  the  power,  malice,  madness,  and  rage 
of  the  devil ;  from  the  wishes,  curses,  and  desires 
of  wicked  men ;  from  the  hot,  scalding,  flaming, 
fiery  furnace  of  hell ;  from  being  arraigned  as 
malefactors,  convinced,  judged,  condemned,  and 
fettered  with  the  chains  of  our  sins  to  the  devils 
to  all  eternity ;  and  all  this  freely,  freely  by  his 
grace,  Ro.  iii.  2i,  by  rich  grace,  unchangeable  grace; 
for,  saith  he,  '  I  am  the  Lord,  I  change  not : 
therefore  ye  sons  of  Jacob  are  not  consumed.' 
Mai.  iii.  c.     This  is  grace  indeed. 

The  word  '  grace,'  therefore,  in  this  scripture, 
Ro.  vi.  14,  is  to  be  imderstood  of  the  free  love  of  God 
in  Christ  to  sinners,  by  virtue  of  the  new  covenant, 
in  delivering  them  from  the  power  of  sin,  from  the 
curse  and  condemning  power  of  the  old  covenant, 
from  the  destroying  nature  of  sin,  by  its  continual 
workings ;  as  is  all  evident  if  you  read  with  under- 
standing the  words  as  they  lie — 'For,'  saith  he, 
'  sin  shall  not  have  dominion  over  you,'  or,  it  shall 
not  domineer,  reign,  or  destroy  you,  though  you 
have  transgressed  against  the  covenant  of  works, 
the  law  ;  and  the  reason  is  rendered  in  these  words, 
'  For  ye  are  not  under  the  law ' — that  is,  under  that 
which  accuscth,  chargeth,  condemneth,  and  brings 
execution  on  the  soul  for  sin, — 'but  under  grace ;' 
that  is,  under  that  which  frees  you,  forgives  you, 
keeps  you,  and  justifies  you  from  all  your  sins,  ad- 
versaries, or  whatever  may  come  in  to  lay  anything 
to  your  charge  to  damn  you.  For  that  is  truly 
called  grace  in  this  sense  that  doth  set  a  man  free 
from  all  his  sins,  deliver  him  from  all  the  curses 
of  the  law,  and  what  else  can  be  laid  to  his  charge, 
freely,  without  any  foresight  in  God  to  look  at 
what  good  will  be  done  by  the  party  that  hath 
oflended ;  and  also  that  doth  keep  the  soul  by  the 
same  power  through  faith — which  also  is  his  own 
proper  gift — unto  eternal  glory. 

Again ;  that  it  is  a  pardon  not  conditional,  but 

freely  given,  consider,  first,  it  is  set  in  opposition 

to  works — '  Ye  are  not  under  the  law.'     Secondly, 

1  The  promise  tliat  is  made  to  them  (snying,   '  Sin 


THE  LAW  AND  GRACE  UNFOLDED. 


521 


shall  not  have  dominion  over  you ')  doth  not  run 
Avith  any  condition  as  on  their  part  to  be  done ; 
but  merely  and  alone  because  they  Avere  under,  or 
because  they  had  the  grace  of  God  extended  to 
them.  '  Sin  shall  not  liave  dominion  over  you ; 
for,'  mark  the  reason,  '  yo  are  not  under  the  law, 
but  under  grace.' 

The  words  being  thus  opened,  and  the  truth  thus 
laid  down,  how  there  is  never  a  believer  under 

THE    COVENANT    OF    WORKS,    BUT    UNDER    GRACE,  the 

free,  rich,  unchangeable  love  of  God,  it  remaineth 
that,  in  the  first  place,  we  prove  the  doctrine,  and 
after  that  proceed. 

THE  DOCTRINE  PROVED. 

Now  in  the  doctrine  there  are  two  things  to  be 
considered  and  proved — First,  l^iat  heliev&s  are 
under  grace.  Secondly,  Not  under  the  law  as  a 
covenant  of  works;  for  so  you  must  understand 
rae.  For  these  two  we  need  go  no  further  than 
the  very  words  themselves ;  the  first  part  of  the 
words  proves  the  first  part  of  the  doctrine,  *  Ye  are 
not  imder  the  law;'  the  second  part  proves  the 
other,  '  but '  ye  are  '  under  grace.'  But  besides 
these,  consider  with  me  a  few  things  for  the  de- 
monstrating of  these  truths,  as. 

First.  They  are  not  under  the  law,  because  their 
sins  are  pardoned,  which  could  not  be  if  they  were 
dealt  withal  according  to  the  law,  and  their  being 
under  it;  for  the  law  alloweth  of  no  repentance,  but 
accusetli,  curseth  and  condemneth  every  one  that 
is  under  it — '  Cursed  is  every  one  that  continueth 
not  in  all  things  Avhich  are  written  in  the  book  of 
the  law  to  do  tliem.'  Ga.  iu.  lo.  But,  I  say,  believers 
having  their  sins  forgiven  them,  it  is  because  they 
are  under  another,  even  a  new  covenant — '  Behold, 
the  days  come,  saitli  the  Lord,  when  I  will  make 
a  new  covenant  with  them.' — '  For  I  will  be  mer- 
ciful to  their  unrighteousness,  and  their  sins  and 
their  iniquities  will  I  remember  no  more.'  He.  viu.  8, 12. 

Second.  They  are  not  under  the  law,  because 
their  sins  and  iniquities  are  not  only  forgiven,  but 
they  are  forgiven  them  freely.  They  that  stand  in 
the  first  covenant,  and  continue  there,  are  to  have 
never  a  sin  forgiven  them  unless  they  can  give  God 
a  complete  satisfaction  ;  for  the  law  calls  for  it  at 
their  hands,  saying,  'Pay  me  that  thou  owest.' 
0  !  but  when  God  deals  with  his  saints  by  the 
covenant  of  grace  it  is  not  so ;  for  it  is  said,  '  And 
when'  he  saw  'they  had  nothing  to  pay,  he  frankly' 
and  freely  *  forgave  them'  all. — '  I  will  heal  their 
backsliding;  I  will  love  them  freely.' — I  will  blot 
'out  thy  transgressions  for  mine  own  sake,'  kc. 

Lu.  vii.  4'.'.    Ho.  xiv.  4.    Is.  xliii.  2.3. 

Tliird.  The  saints  are  not  under  the  law,  because 
the  righteousness  that  they  stand  justified  before 
God  in  is  not  their  own  actual  righteousness  by  the 
law,  but  by  imputation,  and  is  really  the  righteous- 
ness of  another — namely,  of  God  in  Christ.  '.■  Co.  v. 

VOL.  I. 


P.iil  !t  is  impos- 
sible that  tlie 
riglileousness 
of  man  by  tlie 
lavvshouldsave 
liim. 


21.  Phi.  iii.  8-10.  'Evcntlie  rightcousncss  of  God, 
which  is  by  faith  of  Jesus  Christ,  unto  all  and  upon 
all,'  that  is,  imputed  to  'them  that  believe.'  R0.iii.22. 
But  if  they  were  under  the  old  covenant,  the  cove- 
nant of  works,  then  their  righteousness  must  be 
their  own,*  or  no  forgiveness  of  sins — 
'  If  thou  doest  well,  shalt  thou  not  bo 
accepted?'  but  if  thou  transgress,  'sin 
lieth  at  the  door,'  saith  the  law.  Ce.  iv.  7. 

Fourth.  In  a  word,  Avhatsoevcr  they 
do  receive,  whether  it  be  conversion  to  God ; 
Avhether  it  be  pardon  of  sin  ;  whether  it  be  faith  or 
hope  ;  whether  it  be  righteousness  ;  Avhetlier  it  be 
strength ;  Avhether  it  be  the  Spirit,  or  the  fruits 
thereof ;  Avhether  it  be  victory  over  sin,  death,  or 
hell;  Avhether  it  be  heaven,  everlasting  life,  and 
glory  inexpressible ;  or  Avhatsoever  it  be,  it  comes 
to  them  freely,  God  having  no  first  eye  to  AA'hat 
they  Avould  do,  or  should  do,  for  the  obtaining  of 
the  same.  But  to  take  this  in  pieces — 1.  In  a 
word,  are  they  converted  ?  God  finds  them  first, 
for,  saith  he,  '  I  am  found  of  them  that  sought  me 
not.'  Is.  ixv.  1.  2.  Have  they  pardon  of  sin?  They 
have  that  also  freely, — '  I  Avill  heal  their  backslid- 
ing, I  Avill  love  them  freely. '  Ho.  xiv.  4.  3.  Have 
they  faith  ?  It  is  the  gift  of  God  in  Christ  Jesus, 
and  he  is  not  only  the  author,  that  is,  the  beginner 
thereof,  but  he  doth  also  perfect  the  same.  lie.  xu.  2. 
4.  Have  they  hope?  It  is  God  that  is  the  first 
cause  thereof — '  Remember  the  word  imto  thy  ser- 
vant, upon  which  thou  hast  caused  me  to  hope.' 
Ps.  cxix.  40.  5.  HaA'e  they  righteousness  ?  It  is  the 
free  gift  of  God.  Ro.  v.  17.  6.  Have  they  strength 
to  do  the  Avork  of  God  in  their  generations,  or  any 
other  thing  that  God  avouUI  have  them  do  ?  That 
also  is  a  free  gift  from  the  Lord,  for  Avithout  him 
Ave  neither  do  nor  can  do  anything.  Ju.  xv.  s. 
7.  Have  Ave  comfort,  or  consolation  ?  We  have  it 
not  for  Avhat  Ave  have  done,  but  from  God  through 
Christ ;  for  he  is  the  God  of  all  our  comforts  and 
consolations.  2  Co.  i.  8.  Have  avc  the  Spirit,  or  the 
fruits  thereof?  It  is  the  gift  of  the  Father — 
'  hoAV  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him  ? '  Lu.  si.  13. 
'  Thou  hast  wrought  all  our  works  in  us.'  is.  xxvi.  12. 

And  so,  I  say,  Avhethcr  it  be  victory  OA'er  sin, 
death,  hell,  or  the  devil,  it  is  given  us  by  the  victoiy 
of  Christ — '  But  thanks  he  to  God  Avhich  giveth  us 
the  victory  through  our  Lord  Jesus  Christ. '  1  Co.  .\v.57. 
Ro.  vii.  24,  25.  Hcavcn  and  glory  it  is  also  the  gift  of 
him  Avho  giveth  his  richly  all  things  to  enjoy.  iiat..\xv. 

So  that  these  things,  if  they  be  duly  and  soberly 
considered,  will  giA'C  satisfaction  in  this  thing.  I 
might  have  added  many  more  for  the  clearing  of 
these  things;  as,  1.  When  God  came  toman  to 
convert  him,  he  found  him  a  dead  man.  Ep.  ii.  1,  2. 
He  found  him  an  enemy  to  God,  Christ,  and  the 
salvation  of  his  own  soul ;  he  fuuiul  him  wallowing 
in  all  manner  of  wickedness ;  he  found  him  taking 
3  u 


523 


THE  LAW  AND   GRACE  TINrOLDED. 


pleasure  therein  ;  with  all  delight  and  greediness. 
2.  He  was  fain  to  quicken  him  by  putting  his  Spirit 
into  him,  and  to  translate  him  by  the  mighty  oper- 
ation thereof.  3.  He  was  fain  to  reveal  Christ 
Jesus  unto  him,  man  being  altogether  senseless, 
and  io-norant  of  this  blessed  Jesus.  Mat.  xi.  25,  27.  iCo. 
ii.  7-10.  4.  He  was  fain  to  break  the  snare  of  the 
devil,  and  to  let  poor  man,  poor  bound  and  fettered 
man,  out  of  the  chains  of  the  enemy. 

[The  new  covenant  free  and  unchangeable, 
who  are  under  it,  and  their  privileges.] 

Now  we  are  to  proceed,  and  the  things  that  we 
are  to  treat  upon  in  the  second  place  are  these — 
♦  B  -'d  th  First.*  Wliy  is  it  a  free  and  unchange- 
reasons already  able  grcice?  SECOND.  ]VJio  thci/  are 
°"^'''  that  are  actually  brought  into  his  free 

and  unchangeable  covenant  of  grace,  and  how  they  are 
brought  in,  ?  Third.  What  are  the  privileges  of  those 
that  are  actually  brought  into  this  free  and  glmious 
grace  of  the  glorious  God  of  heaven  and  glory  ? 

[The  new  covenant  free  and  unchangeable 

BECAUSE  MADE  WITH  ChRIST.] 

First.  Why  it  is  a  free  and  unchangeable 
grace. 

And  for  the  opening  of  this  we  must  consider, 
first,  How  and  through  Avhom  this  grace  doth  come 
to  be,  first,  free  to  us,  and,  secondly,  unchange- 
able ?  This  grace  is  free  to  us  through  conditions 
in  another — that  is,  by  way  of  covenant  or  bargain; 
for  this  grace  comes  by  way  of  covenant  or  bargain 
to  us,  yet  made  with  another  for  us. 

First.  That  it  comes  by  way  of  covenant,  con- 
tract, or  bargain,  though  not  personally  with  us, 
be  pleased  to  consider  these  scriptures,  where  it  is 
said,  *  I  have  made  a  covenant  with  my  chosen :  I 
,  have  sworn  unto  David*  my  servant.' 

David  in  this  Ps.  Usxix.  3.  '  And  as  for  thcc  also,  by 
cun'tiSo  the  blood  of  thy  covenant,'  speaking 
tum-'Eze'  °^  Christ,  'I  have  sent  forth  thy 
xxxiv.  23,  24;  prisoners  out  of  the  pit  wherein  is  no 
water.' Zee.  ix.  9-11.  Again;  '  Ye  have 
Eold  yourselves  for  nought;  and  ye  shall  be  re- 
deemed without  money.'  Is. lii.  3.  'Blessed  be  the 
Lord,' therefore,  saith  Zacharias,  'for  he  hath  visited 
and'  also  'redeemed  his  people,  and  hath  raised 
up  an  horn  of  salvation  for  us  in  the  house  of  his 
servant  David ;  as  he  spake  by  the  mouth  of  his 
holy  prophets,  which  have  been  since  the  world 
began  ;  that  we  should  be  saved  from  our  enemies, 
and  from  the  hands  of  all  that  hate  us ;  to  perform 
the  racrcy promised  to  our  fathers,  and  to  remember 
I  mlglit  give  ^^^  ^*^^y  covenant,'  or  bargain.  Lu.  i. 
you  more  serip-   c8-72.     And  if  any  should  be  oflended 

tures ;  out  pvay        .it  i    - 

cousidcr these"-   With  the  plamncss  of  these  words,  as 

coud  tiling.  ,  ,        ,  ,    . 

some  poor  souls  may  be  through  ignor- 
ance, let  them  be  pleased  to  read  soberly  is.  xlix.  i,  12. 


and  there  they  may  see  that  it  runs  as  plain  a 
bargain  as  if  tv>'o  should  be  making  of  a  bargain 
between  themselves,  and  concluding  upon  several 
conditions  on  both  sides.  But  more  of  this  here- 
after.    Now, 

Second.  This  covenant,  I  say,  was  made  with 
one,  not  with  many,  and  also  confirmed  in  the  con- 
ditions of  it  with  one,  not  with  several.  First,  that  1 
the  covenant  was  made  with  one,  see  Ga.  iii.  I6.  I 
'  Now  to  Abraham  and  his  seed  were  the  promises 
made.  He  saith  not,  And  to  seeds,  as  of  many ; 
but  as  of  one.  And  to  thy  seed,  which  is  Christ.' 
V.  17.  *  And  this,  I  say,  that  the  covenant  that  was 
confirmed  before  of  God,  in  Christ, '  &c.  The  cove- 
nant was  made  with  the  seed  of  Abraham  ;  not  the 
seeds,  but  the  seed,  which  is  the  Lord  Jesus  Christ, 
our  head  and  undertaker  in  the  things  concerning 
the  covenant. 

Third.  The  condition  was  made  with  one,  and 
also  accomplished  by  him  alone,  and  not  by  seve- 
ral ;  yet  in  the  nature,  and  for  the  everlasting  de- 
liverance of  many ;  even  by  one  man  Jesus  Christ, 
as  it  is  clear  from  Ro.  v.  15-17,  &c.,  and  in  Zec.  ix.  11, 
the  Lord  saith  to  Christ,  'And  as  for  thee' — mark, 
*  As  for  thee  also,  by  the  blood  of  thy  covenant,' 
or  as  for  thee  whose  covenant  was  by  blood ;  that 
is,  the  condition  of  the  covenant  was,  that  thou 
shouldst  spill  thy  blood ;  which  having  been  done 
in  the  account  of  God,  saith  he,  I  according  to  my 
condition  have  let  go  the  prisoners,  or  sent  them 
'out  of  the  pit  wherein  is  no  water.'  Those  scrip- 
tures in  Ga.  iiL  iG,  17.  that  are  above  cited,  are  not- 
ably to  our  purpose ;  ver.  16  saith  it  was  made  with 
Christ,  ver.  17  saith  it  Avas  also  confirmed  in  or  with 
God  in  him.  Pray  read  with  understanding. 
'Now,'  saith  Paul,  'the  promises  were  not  made 
unto  seeds,  as  of  many ;  but  as  of  one,  And  to  thy 
seed,  which  is  Christ.'  ....  'The  law,  which 
was  four  hundred  and  thirty  years  after,  cannot 
disannul,  that  it  should  make  the  promise  of  none 
efi"ect.'  Not  that  the  covenant  was  made  with 
Abraham  and  Christ  together,  as  two  persons  that 
were  the  undertakers  of  the  same;  the  promise  was 
made  with,  or  to,  Abraham  afterwards ;  but  the 
covenant  with  Christ  before. 

[Neither  Abraham  nor  the  fathers  able  to  under- 
take the  accomplishment  of  this  covenant.  ] 

Further,  that  the  covenant  was  not  personally 
made  with  Abraham,  no,  nor  Avith  any  of  the 
fathers,  neither  so  as  that  they  were  the  persons 
that  should  stand  engaged  to  be  the  accomplishers 
thereof,  either  in  whole  or  iu  part ;  which  is  very 
clear. 

First.  Because  this  covenant  was  not  made  with 
God  and  the  creature;  not  with  another  poor  Adam, 
that  only  stood  upon  the  strength  of  natural  abili- 
ties ;  but  this  covenant  was  made  with  the  second 
Person,  with  the  Eternal  Word  of  God ;  with  him 
that  was  cveryways  as  holy,  as  pure,  as  infinite,  as 


THE  LAW  AND  GRACE  UNFOLDED. 


523 


powerfii],  and  as  everlasting  as  God.  rr.  viii.  22-31. 

Is.  is.  G.    Zee.  xili.  7.    PM.  ii.  6.    He.  i.   Re.  i.  11—17  ;   sxii.  13,  17. 

Second.  This  covenant  or  bargain  was  made  in 
deed  and  in  truth  before  man  was  in  being.  0  ! 
God  thought  of  the  salvation  of  man  before  there 
was  any  transgression  of  man;  for  then,  I  say,  and 
not  since  then,  was  the  covenant  of  grace  made 
with  the  undertaker  thereof  ;  for  all  the  other  say- 
ings are  to  show  unto  us  that  glorious  plot  and 
contrivance  that  was  concluded  on  before  time  be- 
tween the  Father  and  the  Son,  which  may  very 
well  be  concluded  on  for  a  truth  from  the  word  of 
God,  if  you  consider,  1 .  That  the  Scripture  doth 
declare  that  the  price  was  agreed  on  by  the  Son 
before  time ;  2.  The  promise  was  made  to  him  by 
the  Father  that  he  should  have  his  bargain  before 
time;  and,  3.  The  choice,  who  they  were  that  should 
be  saved  was  made  before  time,  even  before  the 
world  began. 

1 .  For  the  first,  That  the  price  was  agreed  upon 
before  the  world  began.  Consider  the  word  which 
speaketh  of  the  price  that  was  paid  for  sinners, 
even  the  precious  blood  of  Christ ;  ii;  saith  of  him, 
'Who  verily  was  foreordained  before  the  foundation 
of  the  world,  but  was  manifest  in  these  last  times 
for  you,  who  by  him  do  believe,'  &c.  i  re.  i.  20,  21. 
Mark,  it  was  foreordained  or  concluded  on  between 
the  Father  and  bis  Son  before  the  world  began. 

2.  The  promise  from  God  to  the  Son  was  also 
made  in  the  same  manner,  as  it  is  clear  where  the 
apostle  saith  with  comfort  to  his  soul,  that  he  had 
'  hope  of  eternal  life,  which  God,  that  cannot  lie, 
promised  before  the  world  began,'  Tit.  i.  2,  which 
could  be  to  none  but  the  Mediator  of  the  new 
covenant,  because  there  was  none  else  to  whom  it 
should  be  made  but  he. 

3.  The  choice  was  also  made  then,  even  before 
man  had  a  being  in  this  world,  as  it  is  evident 
where  he  saith,  '  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  2^^o.ces  in 
Christ :  according  as  he  hath  chosen  us  in  him 
before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love.' 

En.  i.  3,  4.     Nay,  did  I  look  upon  it 

Did  I  think  tliis    /  ^      .  ""  ^ 

would  meet  here  to  be  necessary,  1  should  show 
'S^::7Si  you  very  largely  and  clearly  that  God 
1)6  mtiiis  more  (\[f[  jjot  oij]y  niake  the  covenant  with 
Christ  before  the  world  began,  and 
the  conditions  tliereof,  but  I  could  also  show  you 
that  the  very  saints'  qualifications,  as  part  of  the 
covenant,  was  then  concluded  on  by  the  Father  and 
the  Son  according  to  these  scriptures,  which,  it 
may  be,  I  may  touch  upon  further  anon,  Ep.  i.  3,  4 ; 

ii.  10 ;  Rom.  viii.  23.       But, 

Third.  This  covenant  Avas  not  made  with  any  of 
the  fathers,  neither  in  whole  nor  in  part,  as  the 
undertakers  thereof;  for  then  it  must  be  also  con- 
cluded that  they  are  co-partners  with  Christ  in  our 


salvation,  and  so  that  Christ  is  not  Mediator  alone; 
but  this  would  be  blasphemy  for  any  once  to  sur- 
mise. And  therefore,  by  the  way,  when  thou 
readest  of  the  new  covenant  in  Scripture  as  though 
it  was  made  with  Adam,  Noah,  Abraham,  or 
David,  thou  art  to  consider  thus  with  thyself — 
1.  That  God  spake  to  them  in  such  a  way  for  to 
show  or  signify  unto  us  how  he  did  make  the 
covenant  that  he  did  make  with  Christ  before  the 
world  began,  they  being  types  of  him.  2.  That 
he  thereby  might  let  them  understand  that  he  was 
the  same  then  as  he  is  now,  and  now  as  he  was 
then ;  and  that  then  it  was  resolved  on  between 
his  Son  and  HE,  that  in  after  ages  his  Son  should 
in  their  natures,  from  their  loins,  and  for  their 
sins,  be  born  of  a  woman,  hanged  on  the  cross, 
&c.,  for  them:  for  all  along  you  may  see  that 
when  he  speaketh  to  them  of  the  new  covenant, 
he  mentions  their  seed — their  seed — still  aiming  at 
Christ ;  Christ,  the  seed  of  the  woman,  Avas  to 
break  the  serjjeut's  head.  Ge.  iii.  15 ;  xvii. ;  rs.  ixxxix.  36. 
Now  to  Abraham  and  his  seed  was  the  promise 
made  ;  his  seed  shall  endure  for  ever,  and  his 
throne  as  the  days  of  heaven,  he,  still  pointing 
at  Christ.  And,  3.  To  stir  uj)  their  faith  and  ex- 
pectations to  be  constant  unto  the  end  in  waiting 
for  that  which  he  and  his  Son  had  concluded  on 
before  time,  and  Avhat  he  had  since  the  conclusion 
declared  unto  the  Avorld  by  tlie  prophets.  4.  It 
appeareth  that  the  heart  of  God  was  much  de- 
lighted therein  also,  as  is  evident,  in  that  he  was 
always  in  every  age  declaring  of  that  unto  them 
which  before  he  had  prepared  for  them.  0  this 
good  God  of  heaven  I 

Objection :  But  you  will  saj,  perhaps,  the  Scrip- 
tures say  plainly  that  the  new  covenant  was  and 
is  made  with  believers,  saying,  '  The  days  come, 
saith  the  Lord,  that  I  Avill  make  a  new  covenant 
with  the  house  of  Israel,  and  with  the  house  of 
Judah;  not  according  to  the  covenant  that  I  made 
with  their  fathers  in  tlie  day  when  I  led  them  out 
of  the  land  of  Egypt,'  kc.  lie.  viii.  s-io.  So  that  it 
doth  not  run  with  Christ  alone,  but  with  believers 
also — I  will  make  a  new  covenant  with  the  house 
of  Israel  and  Judah,  etc.  Je.  xxxi.  33. 

Answer  first :  It  cannot  be  meant  that  the  new 
covenant  was  made  Avith  Christ,  and  the  house  of 
Israel  and  Judah  as  the  undertakers  thereof;  for 
so  it  was  made  with  Christ  alone,  which  is  clear, 
in  that  it  Avas  made  long  before  the  house  of  Israel 
and  Judah  had  a  being,  as  I  showed  before.     But, 

Answer  second :  These  Avords  here  are  spoken, 
first,  to  show  rather  the  end  of  the  cerciuonies 
than  the  beginning  or  rise  of  the  new  covenant. 
Mind  a  little ;  the  apostle  is  labouring  to  beat  the 
Jews,  to  Avhom  he  wrote  this  epistle,  off  of  the 
ceremonies  of  the  law,  of  the  priests,  altar,  offer- 
ings,  temple,  kc,  and  to  bring  them  to  the  right 
un'derstanding  of  the  thing  and  things  that  they 


524 


THE  LAW  AND  GEACE  UNFOLDED. 


held  forth,  wliit-h  were  to  come,  and  to  put  an  end 
to  those.  If  you  do  but  understand  the  epistle  to 
the  Hebrews,  it  is  a  discourse  that  showeth  that 
the  Son  of  God  being  come,  there  is  an  end  put 
to  the  ceremonies ;  for  they  were  to  continue  so 
long  and  no  longer — 'It,'  saith  the  apostle,  'stood 
in  meats  and  drinks,  and  divers  Avashings,  and 
carnal  ordinances  imposed  on  tliem  until  the  time 
of  reformation;'  that  is,  until  Christ  did   come. 

*  But  Christ  being  come  an  high  priest  of  good 
things  to  come,'  «kc.,  puts  an  end  to  the  things  and 
ordinances  of  the  Levitical  priesthood.  Read  the 
7th,  8th,  9th,  and  10th  chapters  of  Hebrews,  and 
you  will  find  this  true.      So,  then,  when  he  saith, 

*  The  days  come  in  which  I  will  make  a  new 
covenant,'  it  is  rather  to  be  meant  a  changing  of 
the  administration,  a  taking  away  the  type,  the 
shadow,  the  ceremonies  from  the  house  of  Israel 
and  Judah,  and  relieving  by  the  birth  of  Christ, 
and  the  death  of  Christ,  and  the  offering  of  the 
body  of  him  whom  the  shadows  and  types  did 
point  out  to  be  indeed  he  Avhom  God  the  Father 
had  given  for  a  ransom  by  covenant  for  the  souls 
of  the  saints ;  and  also  to  manifest  the  truth  of 
that  covenant  Avhich  was  made  between  the  Father 
and  the  Son  before  the  world  began ;  for  though 
the  new  covenant  was  made  before  the  world  be- 
gan, and  also  every  one  in  all  ages  was  saved  by 
the  virtue  of  that  covenant,  yet  that  covenant  was 
never  so  clearly  made  manifest  as  at  the  coming, 
death,  and  resurrection  of  Christ ;  and  therefore, 
saith  the  scripture,  '  He  hath  brought  life  and  im- 
mortality to  light  through  the  gospel.'  '  Who 
hath  saved  us,  and  called  us  with  an  holy  calling ; 
not  according  to  '  the  '  works  '  of  righteousness 
which  we  have  done,  '  but  according  to  his  own 
purpose  and  grace,  which  was  given  us  in  Christ 
Jesus  before  the  world  began,'  there  is  the  cove- 
nant, but  it  was  'made  manifest  by  the  appearixg 
of  our  Saviour  Jesus  Christ,  who  hath  abolished 
death,  and  brought  life  and  immortality  to  light 
through  the  gospel'  ->  xi.  i.  9,  10.  Therefore,  I  say, 
these  words  are  therefore  to  discover  that  the  time 
was  come  to  change  the  dispensation,  to  take  away 
the  type,  and  bring  in  the  substance,  and  so  mani- 
festing that  more  clearly  which  before  lay  hid  in 
dark  sayings  and  figures.  And  this  is  usual  with 
God  to  speak  in  this  manner. 

Again ;  if  at  any  time  you  do  find  in  the  scrip- 
ture  that  the  covenant  of  works  is  spoken  of  as 
the  first  covenant  that  was  manifested,  and  so  be- 
fore  the  second  covenant,  yet  you  must  understand 
that  it  was  so  only  as  to  manifestation— that  is,  it 
was  first  given  to  man,  yet  not  made  befoi-e  that 
which  was  made  with  Christ;  and  indeed  it  was 
requisite  that  it  should  be  given  or  made  known 
first,  that  thereby  tlicrc  might  be  a  way  made  for 
the  second,  by  its  discovering  of  sin,  and  the  sad 
state  that  man  was  in  after  the  fall  bv  reason  of 


that.  And  again,  that  the  other  might  be  made 
the  more  welcome  to  the  sons  of  men. 

.      1    .       .,  .       !•  1   /^i     •        .        .  Yet  the  second 

And  m  this  did  Christ  in  time  most  Adam  was  be- 
gloriously  answer  Adam,  who  was  the  and  aiso^'ti'e 
figure  of  Christ,  as  Avell  as  of  other     second    cove- 

~  iiant  before  the 

things.  Ro.  V.  For,  Was  the  first  cove-  first,  tws  is  a 
nant  made  with  the  first  Adam?  so 
was  the  second  covenant  made  with  the  second ; 
for  these  are  and  were  the  two  great  public  per- 
sons, or  representators  of  the  whole  world,  as  to 
the  first  and  second  covenants  ;  and  therefore  you 
find  God  speaking  on  this  wise  in  Scripture  con- 
cerning the  new  covenant — '  My  covenant  shall 
stand  fast  with  liiM.'  '  My  mercy  will  1  keep  for 
iiiM  for  evermore,' saith  God:  *  my  covenant  shall 
stand  fast  with  him;'  Ps.  ixxxis.  28,  34,  35;  this  him  is 
Christ,  if  you  compare  this  with  Luke  i.  32,  '  My  1 
covenant  will  I  not  break' — namely,  that  which  1' 
was  made  with  nm — '  nor  alter  the  thing  that  is 
gone  out  of  my  mouth.  Once  have  I  sworn  by 
my  holiness  that  I  will  not  lie  unto   T^     n 

•J    ,  _  Pavid  liere  is  to 

David,'    to    whom    this    was    spoken     I'e  understood 
figuratively  in  the  person  of  Christ ; 
for  that  was  God's  usual  way  to   speak  of  the 
glorious  things  of  the  gospel  in  the  time  of  the 
law,  as  I  said  before- 

T}ie  conditions  of  the  new  covenant. 

The    conditions    also   were    concluded   on   and 
agreed  to  be  fulfilled  by  him:   as  it  is  clear,  if 


you  understand  his  saying  in  the  12th  of 


-c;/ 


John,  at  the  27th  verse,  where  he  fore 
telleth  his  death,  and  saith,  '  Now  is  my  soul 
troubled ;  and  what  shall  T  say  ?  Father,  save  me 
from  this  hour :  but  for  this  cause  came  I '  into 
the  world  'unto  this  hour;'  as  if  he  had  said,  My 
business  is  now  not  to  shrink  from  my  sufferings 
that  are  coming  upon  me;  for  these  are  the  things 
that  are  a  gi'eat  part  of  the  conditions  contracted 
in  the  covenant  which  stands  between  my  Father 
and  I ;  therefore  I  shall  not  pray  that  this  might 
be  absolutely  removed  from  me :  For,  *  for  this 
cause  came  I '  into  the  world ;  even  this  was  the 
very  terms  of  the  covenant.  By  this  you  may  see, 
'  we  are  under  grace.' 

Now  in  a  covenant  there  are  these  three  things 
to  be  considered — First.  What  it  is  that  is  cove- 
nanted for.  Secoml.  The  conditions  upon  which 
the  persons  who  are  concerned  in  it  do  agree. 
Third.  If  the  conditions  on  both  sides  be  not 
according  to  the  agreement  fulfilled,  then  the 
covenant  standeth  not,  but  is  made  void.  And 
this  new  covenant  in  these  particulars  is  very 
exactly  fulfilled  and  made  out  in  Christ. 

First.  The  thing  or  things  covenanted  for  was 
the  salvation  of  man,  but  made  good  in  Christ — 
'  The  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost.  The  Son  of  man  did  not  come 
to  destroy  men's  lives,  but  to  save  them.     I  gave     | 


THE  LAW  AND  GRACE  UNFOLDED. 


525 


my  life  a  ransom  fur  many.  And  this  is  tlie  will, ' 
or  covenant,  '  of  him  that  sent  him,  that  of  all 
which  he  hath  given  me,  I  should  lose  nothing, 
but  should  raise  it  up  again  at  the  last  day.' 

Jn.  vi.  33. 

Second.  As  touching  the  conditions  agreed  on, 
they  run  thus — 1.  On  the  Mediator's  side,  that  he 
should  come  into  the  world  ;  and  then  on  the 
Father's  side,  that  he  should  give  him  a  body. 
This  was  one  of  the  glorious  conditions  between 
the  Father  and  Christ :  '  Wherefore,  when  he 
cometh  into  the  world,  he  saith,  Sacrifice  and 
offering  thou  wouldest  not' — that  is,  the  old  cove- 
nant must  not  stand,  but  give  way  to  another 
sacrifice  which  thou  hast  prepared,  which  is  the 
giving  up  my  manhood  to  the  strokes  of  thy  jus- 
tice— '  for  a  body  hast  thou  prepared  me.'  nc.  x.  5. 
This  doth  prove  us  under  grace. 

2.  On  the  Mediator's  side,  that  he  should  be 
put  to  death ;  and  on  God  the  Father's  side,  that 
he  should  raise  him  up  again ;  this  Avas  concluded 
on  also  to  be  done  between  God  the  Father  and 
his  Son  Jesus  Christ.  On  Christ's  side,  that  he 
should  die  to  give  the  justice  of  his  Father  satis- 
faction, and  so  to  take  away  the  curse  that  was 
due  to  us,  ■wretched  sinners,  by  reason  of  our 
transgressions ;  and  that  God  his  Father,  being 
every  ways  fully  and  completely  satisfied,  should 
by  his  mighty  power  revive  and  raise  him  up 
again.  He  hath  *  brought  again  -  our  Lord 
Jesus ;'  that  is,  from  death  to  life,  through  the 
virtue  or  eff"ectual  satisfaction  that  he  received  from 
the  blood  that  was  shed  according  to  the  terms  '  of 
the  everlasting  covenant.'  lie.  xiii.  20. 

3.  On  the  Mediator's  side,  that  he  should  be 
made  a  curse ;  and  on  the  Father's  side,  that 
through  him  sinners  should  be  inheritors  of  the 
blessing.  What  wonderful  love  doth  there  appear 
by  this  in  the  heart  of  our  Lord  Jesus,  in  suftering 
such  things  for  our  poor  bodies  and  souls  ?  Ga.  in. 
13,  u.     This  is  grace. 

4.  That  on  the  ]\Iediator's  side  there  should  be 
by  him  a  victory  over  hell,  death,  and  the  devil, 
and  the  curse  of  the  law ;  and  on  the  Father's 
side,  that  these  should  be  communicated  to  sinners, 
and  they  set  at  liberty  thereby — '  Turn  you  to  the 
stronghold,'  saith  God,  'ye  prisoners  of  hope;  even 
to-day  do  I  declare  that  I  will  render  double  unto 
thee.'  Ze.  ix.  12.  Why  so  ?  It  is  because  of  the 
blood  of  my  Son's  covenant,  ver.  ii;  Avhicli  made 
Paul,  though  sensible  of  a  body  of  death,  and  of 
the  sting  that  death  did  strike  into  the  souls  of  all 
those  that  are  found  in  their  sins,  bold  to  say,  *  0 
death!  where  is  thy  sting?  0  grave!  where  is  thy 
victory?  The  sting  of  death  is  sin.'  That  is  true, 
and  the  terrible  law  of  God  doth  aggravate  and  set 
it  home  with  insupportable  tormerit  and  pain.  V>\\i 
shall  I  be  daunted  at  this?  No,  *  I  thank  my  God 
through  Jesus  Christ  he  hath  given  me  the  victory.' 


So  that  now,  though  I  be  a  sinner  in  myself,  yet  I 
can,  by  believing  in  Jesus  Christ,  the  Mediator  of 
this  new  covenant,  triumph  over  the  devil,  sin^ 
death,  and  hell;  and  say,  Do  not  fear,  my  soul, 
seeing  the  victory  is  obtained  over  all  my  enemies 
through  my  Lord  Jesus.  1  Co.  xv.  55-57.  This  is  the 
way  to  prove  ourselves  under  grace. 

5.  That  on  the  Mediator's  side  he  should  by 
thus  doing  bring  in  everlasting  righteousness  for 
saints,  Da.  ix.  24 ;  and  that  the  Father  for  this  should 
give  them  an  everlasting  kingdom.  1  re  i.  s-5.  Ep.  i. 

4.    2  Ti.  iv.  IS.    Lu.  3L\ii.  2S,  29.       But, 

Third.  [How  the  conditions  are  fulfilled.]  In 
the  next  place,  this  was  not  all — that 

.1  L      c  •,!      .1        Christ  is  put  in- 

is,  the  covenant  ot  grace,  with  the  to  omce  by  tiie 
conditions  thereof,  was  not  only  con-  a^\'|,";„^'^%n" 
eluded  on  by  both  parties  to  be  done,  t'""e<i ''"  the 
but  Jesus  Christ  must  be  authorized 
to  do  what  was  concluded  on  touching  this  cove- 
nant by  way  of  office.  I  shall  therefore  speak  a 
word  or  two  also  touching  the  ofiices,  at  least, 
some  of  them,  that  Christ  Jesus  did  and  dotli  still 
execute  as  the  Mediator  of  the  new  covenant,  which 
also  were  typed  out  by  the  Levitical  law ;  for  this 
is  the  way  to  prove  that  we  are  not  under  the  law, 
but  under  grace.     And, 

Christ  the  surely  of  the  iieio  covenant. 

FiKST.  His  first  ofiice,  after  the  covenant  was 
made  and  concluded  upon,  was  that  Jesus  should 
become  hoimd  as  a  surety,  and  stand 
engaged  upon  oath  to  see  that  all  the ' 
conditions  of  the  covenant  that  were  concluded  on 
between  him  and  his  Father  should,  according  to 
tlie  agreement,  be  accomplished  by  him  ;  and  that 
after  that,  he  should  be  the  messenger  from  God 
to  the  world  to  declare  the  mind  of  God  touching 
the  tenor  and  nature  of  both  the  covenants,  espe- 
cially of  the  new  one.  The  Scripture  saith,  that 
Jesus  Christ  was  not  only  made  a  priest  by  an 
oath,  but  also  a  surety,  or  bondsman,  as  in  neb.  viU 
21, 22.  Li  the  21st  verse  he  spcaketh  of  the  priest- 
hood of  Christ,  that  it  was  with  an  oath;  and 
saith,  in  the  22nd  verse,  '  By  so  much  '  also  *  was 
Jesus  made  a  surety  of  a  better  testament,'  or 
covenant. 

Now  the  covenant  was  not  only  made  on  Jesus 
Christ's  side  with  an  oath,  but  also  on  God  the 
Father's  side,  that  it  might  be  for  the  better 
ground  of  establishment  to  all  those  that  are,  or 
arc  to  be,  the  children  of  the  promise.  Mcthinks 
it  is  wonderful  to  consider  that  the  God  and 
Father  of  our  souls,  by  Jesus  Christ,  should  be  so 
bent  upon  the  salvation  of  sinners,  tliat  he  would 
covenant  with  his  Son  Jesus  for  the  security  of 
them,  and  also  that  there  should  pass  an  oatli  on 
both  sides  for  the  confirmation  of  their  resolution 
to  do  good.  As  if  the  Lord  had  said,  My  Son, 
thou  and  I  have  here  made  a  covenant,  that  I  on 


His  suretyship. 


526 


THE  LAW  AND  GRACE  UNFOLDED. 


my  part  should  do  thus  and  thus,  and  tliat  thou 
ou  thv  part  shouklst  do  so  and  so.  Now  that  we 
may  g"'e  these  souls  tlie  best  ground  of  comfort 
that  may  he,  there  shall  pass  an  oath  on  both 
sides,  that  our  children  may  see  that  we  do  indeed 
love  them.  *  Wherein  God,  willing  more  abund- 
antly to  show  unto  the  heirs  of  promise  the  immut- 
ability of  his  counsel,'  in  making  of  the  covenant, 
'  confirmed  it  by  an  oath :  that  we  might  have  a 
strong  consolation,  who  have  fled  for  refuge  to  lay 
liold  upon  the  hope  set  before  us.'  ne.  vi.  17,  is;  vii. 
21.  Mark,  the  6th  chapter  saith,  God  confirmed 
his  part  by  an  oath  ;  and  the  7th  saith,  Christ  was 
made  or  set  on  his  office  also  by  an  oath.  Again, 
'  Once,'  saith  God,  *  have  I  sworn  by  my  holiness, 
that  I  Avill  not  lie  unto  David,'  *  nor  alter  the  thing 
that  is  gone  out  of  my  mouth, '  rs.  ixxxix.  34,  35,  as 
was  before  cited. 

Herein  you  may  see  that  God  and  Christ  were 
in  good  earnest  about  the  salvation  of  sinners ;  for 
so  soon  as  ever  the  covenant  was  made,  the  next 
thing  was,  who  should  be  bound  to  see  all  those 
things  fulfilled  which  were  conditioned  on  between 
the  Father  and  the  Son :  the  angels,  they  could 
have  no  hand  in  it ;  the  world  could  not  do  it ;  the 
devils  had  rather  see  them  damned  than  they  would 
wish  them  the  least  good;  thus  Christ  looked,  and 
there  was  none  to  help ;  though  the  burden  lay 
never  so  heavy  upon  his  shoulder,  he  must  bear  it 
himself;  for  there  was  none  besides  himself  to  up- 
hold, or  so  much  as  to  step  in  to  be  bound,  to  see 
the  conditions,  before  mentioned,  fulfilled,  neither 
in  whole  nor  in  part.  Is.  ixiii.  1-7.  So  that  he  must 
not  be  only  he  with  whom  the  covenant  was  made, 
but  he  must  also  become  the  bondsman  or  surety 
thereof,  and  so  stand  bound  to  see  that  all  and 
every  particular  thing  conditioned  for  should  be, 
both  in  manner,  and  matter,  at  the  time  and  place, 
according  to  the  agreement,  duly  and  orderly  ful- 
filled.     Is  not  this  grace? 

Now  as  touching  the  nature  of  a  surety  and  his 
work,  in  some  things  it  is  well  known  to  most 
men ;  therefore  I  shall  be  very  brief  upon  it. 

First.  You  know  a  surety  is  at  the  bargain's 
making;  and  so  was  Christ — '  Then  was  I  by  him.' 

Vi.  viii.  30. 

Second.  A  surety  must  consent  to  the  terms  of 
the  agreement,  or  covenant;  and  so  did  Christ 
Jesus.  Now  that  which  he  did  engage  should  be 
done  for  sinners,  according  to  the  terms  of  the 
covenant;  it  was  this — 1.  That  there  should  be  a 
complete  satisfaction  given  to  God  for  the  sins  of 
the  world ;  for  that  was  one  great  thing  that  was 
agreed  upon  when  the  covenant  was  made.  lie.  x.  5, 
17.  2.  That  Jesus  Christ  should,  as  aforesaid, 
bring  in  an  everlasting  righteousness  to  clothe  the 
saints  (his  body)  withal.  Ua.  ix.  24,  25.  Here  is  grace. 
3.  That  he  should  take  in  charge  to  see  all  those 
forthcoming  without  spot  or  wrinkle  at  the  day  of 


his  glorious  appearing  from  heaven  to  judgment, 
and  to  quit  them  before  the  judgment-seat.  Again, 

Third.  In  the  work  of  a  surety  there  is  required 
by  the  creditor  that  the  surety  should  stand  to 
what  he  Is  bovuid;  and  on  the  surety's  side  there 
Is  a  consenting  thereunto.  1.  The  creditor  looks, 
that  in  case  the  debtor  proves  a  bank-  nou-everit  is  in 
rupt,  that  then  the  surety  should  Sg^T^X 
engage  the  payment.  Is  not  this  *'^"^  "^  ^^* 
grace?  2.  The  creditor  looks  that  the  surety 
should  be  an  able  man.  Now  our  surety  was, 
and  is,  in  this  case,  every  way  suitable ;  for  he  is 
heir  of  all  things.  3.  The  creditor  appoints  the 
day,  and  also  looks  that  the  covenant  should  be 
kept,  and  the  debt  paid,  according  to  the  time 
appointed ;  and  It  Is  required  of  sureties,  as  well 
as  stewards,  that  they  be  found  faithful — namely, 
to  pay  the  debt  according  to  the  bargain ;  and 
therefore  It  is  said,  '  When  the  fulness  of  the  time 
was  come,  God  sent  forth  his  Son — made  under 
the  law,  to  redeem  them  that  were  under  the  law, ' 
according  to  his  suretyship.  Ga.  i^^  4,  5.  Thus  comes 
grace  to  saints.  4.  The  creditor  looks  that  his 
money  should  be  brought  Into  his  house,  to  his 
own  habitation.  Jesus,  our  surety,  in  this  also 
Is  faithful ;  for  by  his  own  blood,  which  was  the 
payment,  he  Is  entered  Into  the  holy  place,  even 
into  heaven  Itself,  which  is  God's  dwelling-place,  to 
render  the  value  and  price  that  was  agreed  upon  for 
the  salvation  of  sinners.  But  I  shall  speak  more  of 
this  in  another  head,  therefore  I  pass  it.     Again, 

Fourth.  If  the  surety  stands  bound,  the  debtor 
Is  at  liberty ;  and  If  the  law  do  Issue   t,,      ,        ., 

•^  '  Tliougli        the 

out  any  process  to  take  any,  it  will  be  debtor,    toge- 

the  surety.    And,  0!  how  wonderfully  surety,  is  liable 

true  was  this  accomplished  In  that,  by'The"iaw'of 

when  Christ  our  surety  came  down  man.yetcumt 

n  1  n     T     1  T  1  •  our  surety  only 

irom  heaven,  God  s  law  did  so  seize  by  the  covenant 
upon  the  Lord  Jesus,  and  so  cruelly  °' 
handle  him,  and  so  exact  upon  him,  that  it  would 
never  let  him  alone  until  It  had  accused  him  and 
condemned  him,  executed  him,  and  screwed  his 
very  heart's  blood  out  of  his  precious  heart  and 
side ;  nay,  and  more  than  this  too,  as  I  shall  show 
hereafter.     But, 

Christ  the  messenger  of  tJie  new  covenant. 

Second.  [Ills  second  office.]  After  that  Jesus 
Christ  had  stood  bound,  and  was  become  our  surety 
in  things  pertaining  to  this  covenant,  his  next  office 
was  to  he  the  inessenger  of  God  touching  his  mind 
and  the  tenor  of  the  covenant  unto  the  poor  Avorld ; 
and  this  did  the  prophet  foresee  long  before,  when 
he  saith,  '  Behold,  I  will  send  my  messenger,  and 
he  shall  prepare  the  way  before  me ;'  speaking  of 
John  the  Baptist.  '  And  he  shall  prepare  the 
way  before  me. '  And  then  he  speaketh  of  Christ 
to  the  people,  saying,  '  And  the  Lord  whom  ye 
seek  shall  suddenly  come  to  his  temple.'     Who  is 


THE  LAW  AND  GRACE  UNFOLDED. 


527 


lie?  '  Eveu  the  messenger  of  tlie  covenant,  wliom 
ye  delight  in,'  that  is,  Christ.  'Eehold,  he  shall 
come,  saith  the  Lord  of  hosts.'  Mai.  iii.  i. 

Now  the  covenant  being  made  before  between 
the  Father  and  the  Son,  and  Jesus  Christ  becom- 
ing bound  to  see  all  the  conditions  fulfilled,  this 
being  done,  he  comes  down  from  heaven  to  earth, 
to  declare  to  the  Avorld  what  God  the  Father  and 
HE  had  concluded  on  before,  and  what  was  the 
mind  of  the  Father  towards  the  world  concerning 
the  salvation  of  their  soids :  and  indeed,  who  could 
better  come  on  such  an  errand  than  he  that  stood 
by  when  the  covenant  was  made  ?  than  he  that  shook 
hands  with  the  Father  in  making  of  the  covenant  ? 
than  he  that  was  become  a  surety  in  the  behalf  of 
poor  sinners,  according  to  the  terms  of  this  covenant. 

Now,  you  know,  a  messenger  commonly  when 
he  Cometh,  doth  bring  some  errand  to  them  to 
whom  he  is  sent,  either  of  what  is  done  for  them, 
or  what  they  Avould  have  them  whom  they  send 
unto  do  for  them,  or  such  like.  Now  what  a 
glorious  message  was  that  which  our  Lord  Jesus 
Christ  came  down  from  heaven  withal  to  declare 
unto  poor  sinners,  and  that  from  God  his  Father? 
I  say,  how  glorious  was  it ;  and  how  sweet  is  it  to 
you  that  have  seen  yourselves  lost  by  nature  ?  and 
it  will  also  appear  a  glorious  one  to  you  who  are  a 
seeking  after  Jesus  Christ,  if  3'ou  do  but  consider 
these  following  things  about  what  he  was  sent — 

First.  Jesus  Christ  was  sent  from  heaven  to  de- 
clare mito  the  world  from  God  the  Father  that  he 
was  wonderfully  filled  with  love  to  poor  sinners. 
First,  in  that  he  would  forgive  their  sins.  Secondly, 
in  that  he  would  save  their  souls.  Thirdl}',  in  that 
he  would  make  them  heirs  of  his  glory.  '  For  God 
so  loved  the  world,  that  he  gave  his  only  begotten 
Son. — For  God  sent  not  his  Son  into  the  world  to 
condemn  the  world,  but  that  the  world  through  him 
might  be  saved.'  Jn.  in.  16,  is. 

Second.  God  sent  Jesus  Christ  to  tell  the  poor 
Avorld  how  that  he  would  do  this  for  poor  sinners, 
and  yet  be  just,  and  yet  do  his  justice  no  wrong; 
and  that  was  to  be  done  by  Jesus  Christ's  dying 
of  a  cursed  death  in  the  room  of  poor  sinners,  to 
satisfy  justice,  and  make  way  for  mercy;  to  take 
away  the  stumbling-blocks,  and  set  open  heaven's 
gates ;  to  overcome  Satan,  and  break  ofi"  from  sin- 
ners his  chains,  Lu.  iv.  is,  to  set  open  the  prison 
doors,  and  to  let  the  prisoners  go  free.  is.  ixi.  1-3. 
And  this  was  the  message  that  Christ  Avas  to 
deliver  to  the  Avorld  by  commandment  from  his 
Father ;  and  this  did  he  tell  us  when  he  came  of 
his  errand,  where  he  saith,  '  I  lay  down  my  life 
for  the  sheep — no  man  takcth  it  from  me,  but  I 
lay  it  down  of  myself.  I  have  power  to  lay  it 
down,  and  to  take  it  again.  This  coiumandment 
have  I  received  of  my  Father.'  Jn.  x.  lo-is.  Even 
this  commandment  hath  my  Father  given  me,  that 
I  should  both  do  this  thing  and  also  tell  it  unto  vou. 


TIdrd.  He  was  not  only  sent  as  a  messenger  to 
declare  this  his  Father's  love,  but  also  how  dearly 
he  himself  loved  sinners,  what  a  heart  he  had  to  do 
them  good,  where  he  saith,  '  All  that  the  Father 
giveth  me  shall  come  to  me ; '  and  let  me  tell  you, 
MY  heart  too,  saith  Christ — '  Him  that  cometh  to 
me,  I  will  in  no  wise  cast  out.'  Jn.  x.  37.  As  my 
Father  is  willing  to  give  you  unto  me,  even  so  am 
I  as  willing  to  receive  you.  As  my  Father  is  will- 
ing to  give  you  heaven,  so  am  I  willing  to  make 
you  fit  for  it,  by  washing  you  with  my  own  blood : 
I  lay  down  my  life  that  you  might  have  life ;  and 
this  I  was  sent  to  tell  you  of  my  Father. 

Fourth.  His  message  was  further  ;  he  came  to 
tell  them  how  and  which  way  they  shoidd  come  to 
enjoy  these  glorious  benefits ;  also  by  laying  down 
motives  to  stir  them  up  to  accept  of  the  benefits. 
The  way  is  laid  down  in  Jn.  Ui.  14,  u,  where  Christ 
saith,  '  As  Moses  lifted  up  the  serpent  in  the  wil- 
dei-ness,  even  so  must  tlie  Son  of  man  be  lifted 
up,'  or  caused  to  be  hanged  on  the  cross,  and  die 
the  death — 'that  whosoever  believeth  in  him  should 
not  perish  but  have  everlasting  life.'  The  way, 
therefore,  that  thou  shalt  have  the  benefit  and  com- 
fort of  that  Avhicli  my  Father  and  I  have  covenanted 
for,  for  thee,  I  am  come  down  from  heaven  to  earth 
on  purpose  to  give  thee  intelligence,  and  to  certify 
thee  of  it.  Know,  therefore,  that  as  I  have  been 
born  of  a  woman,  and  have  taken  this  body  upon 
me,  it  is  on  purpose  that  I  might  ofier  it  up  upon 
the  cross  a  sacrifice  to  God,  to  give  him  satisfac- 
tion for  thy  sins,  that  his  mercy  may  be  extended 
to  thy  soul,  without  any  wrong  done  to  justice; 
and  tliis  thou  art  to  believe,  and  not  in  the  notion, 
but  from  thy  very  whole  so>d.  Now  the  motives 
are  many.  1.  If  they  do  not  leave  their  sins,  and 
come  to  Jesus  Chi-ist,  that  their  sins  may  be  Avashed 
away  by  his  blood,  they  are  sure  to  be  damned  in 
hell ;  for  the  law  hath  condemned  them  already. 
Jn.  iii.  IS,  19.  2.  But  if  they  do  come,  they  shall 
have  the  bosom  of  Christ  to  lie  in,  the  kingdom  of 
heaven  to  dwell  in,  the  augcis  and  saints  for  their 
companions,  shall  shine  there  like  the  sun,  shall 
be  there  for  ever,  shall  sit  upon  the  thrones  of 
judgment,  &c.     Here  is  grace. 

]\Iethinks  if  I  had  but  time  to  speak  fully  to 
all  things  that  I  could  speak  to  from  these  two 
heavenly  truths,  and  to  maLe  application  thereof, 
surely,  with  the  blessing  of  God,  I  think  it  might 
persuade  some  vile  and  abominable  wretch  to  lay 
down  his  arms  that  ho  hath  taken  up  in  defiance 
against  God,  and  is  marching  hellwards,  post-haste 
with  the  devil ;  I  say,  methinks  it  should  stop  them, 
and  make  them  willing  to  look  back  and  accept  of 
salvation  for  their  poor  condemned  souls,  before 
God's  eternal  vengeance  is  executed  upon  them. 
0,  therefore  !  you  that  are  upon  this  march,^  I 
beseech  you  consider  a  little.  What!  shall  Christ 
become  a  drudge  for  you ;  and  will  you  be  drudges 


523 


THE  LAW  AND  GRACE  UNFOLDED. 


for  the  devil  ?  Shall  Christ  covenant  with  God  for 
the  salvation  of  sinners  ;  and  shall  sinners  covenant 
■Nvith  hell,  death,  and  the  devil,  for  the  damnation 
of  tlieir  souls  'i  Shall  Christ  come  down  from  hea- 
ven to  earth  to  declare  this  to  sinners ;  and  shall 
sinners  stop  their  ears  against  these  good  tidings  ? 
Will  you  not  hear  the  errand  of  Christ,  although 
lie  tclleth  you  tidings  of  ])eace  and  salvation  ?  How, 
if  he  had  come,  having  taken  a  command  from  his 
Father  to  damn  you,  and  to  send  you  to  the  devils 
in  hell  ?  Sinner,  hear  his  message  ;  he  speaketh 
no  harm,  his  Avords  are  eternal  life ;  all  men  that 
give  ear  unto  them,  they  have  eternal  advantage 
hy  them ;  advantage,  I  say,  that  never  hath  an 
end. 

Besides,  do  but  consider  these  two  things,  it  is 
like  they  may  have  some  sway  upon  thy  soul — 

1.  When  he  came  on  his  message,  he  came  with 
tears  in  his  eyes,  and  did  even  weepingly  tender 
the  terms  of  reconciliation  to  them ;  I  say,  with 
'tears  in  his  eyes.  And  when  he  came  near  the  city 
— i.e.,  with  his  message  of  peace — beholding  the 
hardness  of  their  hearts,  he  wept  over  it,  and  took 
uj)  a  lamentation  over  it ;  because  he  saw  they  re- 
jected his  mercy,  which  was  tidings  of  peace;  I 
say,  wilt  thou  then  slight  a  weeping  Jesus,  one 
that  so  loveth  thy  soul  that,  rather  than  he  will 
lose  thee,  he  will  with  tears  persuade  with  thee  ? 

2,  Not  only  so,  but  also  wlien  he  came,  he  came 
all  on  a  gore  blood  to  proffer  mercy  to  thee,  to 
show  thee  still  how  dearly  he  did  love  thee ;  as  if 
he  had  said,  Sinner,  here  is  mercy  for  thee ;  but 
behold  my  bloody  sweat,  my  bloody  wounds,  my 
cursed  death ;  behold  and  see  what  danger  I  have 
gone  through  to  come  unto  thy  soul ;  I  am  come 
indeed  unto  thee,  and  do  bring  thee  tidings  of  sal- 
vation, but  it  cost  me  my  heart's  blood  before  I 
could  come  at  thee,  to  give  thee  the  fruits  of  my 
everlasting  love.      But  more  of  this  anon. 

Thus  have  I  spoken  something  concerning 
Christ's  being  the  messenger  of  the  new  covenant ; 
but  because  I  am  not  willing  to  cut  too  short  of 
what  shall  come  after,  I  shall  pass  by  these  things 
not  half  touched,  and  come  to  the  other  which  1 
promised  even  now;  which  was  to  show  you,  that 
as  there  were  Levitical  ceremonies  in  or  belonging 
to  the  first  covenant,  so  tliese  types,  or  Levitical 
ceremonies,  did  represent  the  glorious  things  of 
the  new  covenant.  In  those  ceremonies  you  read 
of  a  sacrijice,  of  a  pried  to  ojjer  up  the  sacrifice,  the 
pilace  tvliere,  and  the  manner  how,  lie  was  to  offer 
it;  of  which  1  shall  speak  something. 

Chrid  the  sacrifice  of  the  new  covenant. 

TniHD.  [A  third  ofiice  of  Christ,  in  reference  to 
the  new  covenant,  was  his  becoming  the  sacrifice.] 
As  touching  the  sacrifice ;  you  find  that  it  was  not 
to  bo  offered  up  of  all  kind  of  beasts,  as  of  lions, 
bears,  wolves,  tigers,  dragons,  serpents,  or  such 


like ;  to  signify,  that  not  all  kind  of  creatures  that 
had  sinned,  as  devils,  the  fallen  angels,  should  be 
saved ;  but  the  sacrifice  was  to  be  taken  out  of 
some  kind  of  beasts  and  birds,  to  signify,  that 
some  of  God's  creatures  that  had  sinned  he  would 
be  pleased  to  reconcile  them  to  himself  again ;  as 
poor  fallen  man  and  woman,  those  miserable  crea- 
tures, God,  the  God  of  heaven,  had  a  good  look  for 
after  their  fall;  but  not  for  the  cursed  devils, 
though  more  noble  creatures  by  creation  than  wo. 
Here  is  grace. 

Now  though  these  sacrifices  were  ofiercd,  yet 
they  were  not  offered  to  the  end  they  should  make 
the  comers  to,  or  offerers  thereof,  perfect ;  but  the 
things  were  to  represent  to  the  world  what  God 
had  in  after  ages  for  to  do,  Avhich  was  even  the 
salvation  of  his  creatures  by  that  offering  of  the 
body  of  Jesus  Christ,  of  which  these  were  a  shadow 
and  a  type  for  the  accomplishing  of  the  second 
covenant.  Tor  Christ  was  by  covenant  to  offer  a 
sacrifice,  and  that  an  effectual  one  too,  if  lie  in- 
tended the  salvation  of  sinners — 'A  body  hast  thou 
prepared  me;  I  am  come  to  do  thy  will.'  lie.  x.  I 
shall  therefore  show  you.  First.  What  was  expected 
by  God  in  the  sacrifice  in  the  type,  and  then  show 
you  how  it  was  answered  in  the  antitype.  Second. 
I  shall  show  you  the  manner  of  the  offering  of  the 
type,  and  so  answerable  thereto  to  show  you  the 
fitness  of  the  sacrifice  of  the  body  of  Christ,  by 
way  of  answering  some  questions. 

First.  For  the  first  of  these,  [What  was  expected 
by  God  in  the  sacrifice  in  the  type,  and  how  an- 
swered in  the  antitype] — 1.  God  did  expect  that 
sacrifice  which  he  himself  had  appointed,  and  not 
another,  to  signify,  that  none  would  serve  his  turn 
but  the  body  and  soul  of  his  appointed  Christ,  the 
mediator  of  the  new  covenant.  Jn.  i.  ;t».  2.  This 
sacrifice  must  not  be  lame  nor  deformed ;  it  must 
have  no  scar,  spot,  or  blemish ;  to  signify,  that 
Jesus  Christ  was  to  be  a  complete  sacrifice  by 
covenant,  i  r-c.  i.  ]9.  3.  This  sacrifice  was  to  be 
taken  out  of  the  floek  or  herd ;  to  signify,  that 
Jesus  Christ  was  to  come  out  of  the  race  of  man- 
kind, according  to  covenant,  iio.  x.  5.     But, 

Second.  As  to  the  manner  of  it  [The  ofiering  of 
the  types,  and  so  answerable  thereto,  to  show  the 
fitness  of  the  sacrifice  of  the  body  of  Christ] — 1. 
The  sacrifice,  before  it  was  offered,  was  to  have 
all  the  sins  of  the  children  of  Israel  confessed  over 
it ;  to  signify,  that  Jesus  Christ  must  bear  the 
sins  of  all  his  children  by  covenant,  is.  im.  4-7 ;  i  Pe. 
ii.  'li.  '  As  for  thee  also,  by  the  blood  of  thy  cove- 
nant,' in  his  own  body  on  the  tree.  Zec.  ix.  lo,  ii. 
2.  It  must  be  had  to  the  place  appointed — namely, 
without  the  camp  of  Israel ;  to  signify,  that  Jesus 
Christ  must  be  led  to  the  Mount  Calvary.  Lu. 
xxiii.  33.  3.  The  sacrifice  was  to  be  killed  there ; 
to  signify,  that  Jesus  Christ  must  and  did  sufter 
without  the  city  of  Jerusalem  for  our  salvation. 


I 


THE   LAW   AND   GRACE   UxNFOLDED. 


529 


4.  The  sacrifice  must  not  only  have  its  life  taken 
away,  but  also  some  of  its  flesh  burned  upon  the 
altar ;  to  signify,  that  Jesus  Christ  was  not  only 
to  die  a  natural  death,  but  also  that  he  should  un- 
dergo the  pains  and  torments  of  tlie  damned  in 
hell.  5.  Sometimes  there  must  be  a  living  offer- 
ing and  a  dead  offering,  as  the  goat  that  was 
killed,  and  the  scape-goat,  the  dead  bird  and  the 
living  bird,  to  signify,  that  Jesus  Christ  must  die, 
and  come  to  life  again.  Le.  xiv.  4-0.  6.  The  goat 
that  was  to  die  was  to  be  the  sin-offering;  that  is, 
to  be  offered  as  the  rest  of  the  sin-offerings,  to 
make  an  atonement  as  a  type;  and  the  other  goat 
was  to  have  all  the  sins  of  the  children  of  Israel 
confessed  over  him,  and  then  to  be  let  go  into  the 
wilderness,  never  to  be  catched  again.  Le.  xvL  7-22. 
To  signify,  that  Christ's  death  was  to  make  satis- 
faction for  sin,  and  his  coming  to  life  again  was  to 
bring  in  everlasting  justification  from  the  power, 
curse,  and  destroying  nature  of  sin.  Ko.  iv.  25.  7.  The 
scape-goat  Avas  to  be  carried  by  a  fit  man  into  the 
wilderness;  to  signify  that  Jesus  Christ  should  be 
both  fit  and  able  to  carry  our  sins  quite  away  from 
us,  60  as  they  should  never  be  laid  to  our  charge 
again.  Here  is  grace.  8.  The  sacrifices  under 
the  law,  commonly  part  of  them  must  be  eaten; 
to  signify,  that  they  that  are  saved  should  spirit- 
ually feed  on  the  body  and  blood  of  Jesus  Christ, 
or  else  they  have  no  life  by  him.  Ex.  xii.  5-11 ;  Jd.  vi. 
i5i-53.  9.  This  sacrifice  must  be  eaten  with  un- 
leavened bread  ;  to  signify,  that  they  which  love 
their  sins,  that  devilish  leaven  of  Avickedness,  they 
do  not  feed  upon  Jesus  Christ.* 

Now  of  what  hath  been  spoken  this  is  the  sum, 
that  there  is  a  sacrifice  under  the  new  covenant, 
as  there  were  sacrifices  under  the  old  ;  and  that 
this  sacrifice  did  every  way  answer  that,  or  those; 
indeed,  they  did  but  suffer  for  sin  in  slioio,  but  he 
in  reality;  they  as  the  shadow,  but  he  as  the  sub- 
stance. 0 !  when  Jesus  Christ  did  come  to  make 
himself  a  sacrifice,  or  to  ofter  himself  for  sin,  you 
may  understand  that  our  sins  were  indeed  charged 
to  2^^'''P0se  upon  him.  0 !  how  they  scared  his 
soul,  how  they  brake  his  body,  insomuch  that  they 
made  the  blood  run  down  his  blessed  face  and 
from  his  precious  side;  therefore  thou  must  under- 
stand these  following  things — First,  that  Jesus 
Christ  by  covenant  did  die  for  sin.  Secondly, 
that  his  death  was  not  a  mere  natural  deatli,  but 
a  '  cursed  death,'  even  such  an  one  as  men  do  un- 
dergo from  God  for  their  sins,  though  he  himself 
had  none,  even  such  a  death  as  to  endure  the  very 
pains  and  torments  of  hell.  0  sad  pains  and  in- 
expressible torments  that  this  our  sacrifice  for  sin 
Avent  under !      The  pains  of  his  body  Averc  not  all ; 

*  These  niue  particulars  arc  very  methodically  arranged, 
and  are  all  deeply  iutercstiug.  Very  few  of  those  Avho  read 
the  scriptural  law  of  sacrifices  see  how  clearly  they  pointed  as 
types  to  Christ  the  great  aulitype. — Ed. 

VOL.   I. 


no,  but  the  pains  of  his  soul;  for  his  soul  Avas 
made  an  offering  as  well  as  his  body,  yet  all  but 
one  sacrifice,  is.  liii.  To  signify,  that 
the  suffering  of  Christ  Avas  not  only  sufte/iu  his  body 
a  bodily  suffering,  but  a  soul  sufibr-  ^l.-'iSno*;^"™^ 
ing ;   not   only  to   suffer  Avhat  man    ^""^  "ithoiit  his 

1  1    •    n-    ,  1  •  -1  1  futfcrin» ill  body; 

could    mfilCt   upon    him,    but   also   to      U  was  because  not 

suffer  soul  torments  that  none  but    lhe%<nS;uUK"h 
God  can  inflict,  or  sufler  to  be  in-    the  body  aud  soui 

a-         1  1  •  ^        ,  "'       ""-'      saints 

ilictecl  upon  hnn.  0,  the  torments  si'ouidbcforever 
of  his  soul !  they  Avere  the  torments 
indeed ;  his  soul  Avas  that  that  felt  the  Avrath  of 
God.  'My  soul,'  saith  he,  'is  exceeding  sorrow- 
ful, even  unto  death. '  Mat.  xxvi.  38.  '  Noav  is  my  soul 
troubled,  and  Avhat  shall  I  say?'  Jn.  xii.  27.  The 
rock  Avas  not  so  rent  as  was  his  precious  soul; 
there  was  not  such  a  terrible  darkness  on  the  face 
of  the  earth  then  as  there  Avas  on  his  precious 
soul.  0 !  the  torments  of  hell  and  the  eclipsings 
of  the  Divine  smiles  of  God  Avere  both  upon  him 
at  once ;  the  devils  assailing  of  him,  and  God  for- 
saking of  him,  and  all  at  once !  '  My  God,  my 
God,'  saith  he,  '  Avhy  hast  thus  forsaken  me?' 
Matt.  xxviL  46.  NoAv  in  my  greatest  extremity  ;  now 
sin  is  laid  upon  me,  the  curse  takes  hold  of  me, 
the  pains  of  hell  are  clasped  about  me,  and  thou 
hast  forsaken  me.  0  sad  !  Sinners,  this  Avas  not 
done  in  pretence,  but  in  reality ;  not  in  sIioav,  but 
in  very  deed  ;  otherAvise  Christ  had  dissembled, 
and  had  not  spoken  the  truth ;  but  the  truth  of  it 
his  bloody  sweat  declares,  his  mighty  cries  declare, 
the  things  Avhich  and  for  Avhat  he  suffered  declare. 
Nay,  I  must  say  thus  much,  that  all  the  damned 
souls  in  hell,  with  all  their  damnations,  did  never 
yet  feel  that  torment  and  pain  that  did  this  blessed 
Jesus  in  a  little  time.  Sinner,  canst  thou  read 
that  Jesus  Christ  Avas  made  an  offering  for  sin,  and 
yet  go  on  in  sin  ?  Canst  thou  hear  that  the  load  of 
thy  sins  did  break  the  very  heart  of  Christ,  and 
spill  his  precious  blood  ?  and  canst  thou  find  in 
thy  heart  to  labour  to  lay  more  sins  upon  his 
back  ?  Canst  thou  hear  that  he  suffered  the 
pains,  the  fiery  flames  of  hell,  and  canst  thou  find 
in  thy  heart  to  add  to  his  groans  by  slighting  of 
his  sufferings?  0  hard-hearted  Avretch!  Iioav  canst 
thou  deal  so  unkindly  Avith  such  a  SAveet  Lord 
Jesus  ? 

Quest.  But    Avhy    did    Clirist   ofler   himself  in 
sacrifice  ? 

Avsw.   That  thou   shouldst   not  be   throAvn   to 
the  very  devils. 

Qu€st.  But  wh}'  did  he  spill  his  precious  blood? 

Ansio.  That  thou  mightst   enjoy  the  joys  of 
heaven. 

Quest.   But  Avhy  did  he  sufi'er  the  pains  of  hell? 

Answ.   That  thou  mightst  not  fry  Avitli  the  devil 
and  damned  souls. 

Quest.  But  could   not  avc   have   been   saved   if 
Christ  had  not  died  ? 

3  X 


530 


THE  LAW  AND  GRACE  UNFOLDED. 


Answ.  No;  for  without  sheckling  of  blood  there 
is  no  remission ;  and  besides,  there  was  no  death 
that  could  satisfy  God's  justice  but  his,  which  is 
evident,  because  there  was  none  in  a  capacity  to 
die,  or  that  was  able  to  answer  an  infinite  God  by 
his  so  suflfering  but  he* 

Quest.  But  why  did  God  let  him  die  ? 

Answ.  He  standing  in  the  room  of  sinners,  and 
that  in  their  names  and  natures,  God's  justice 
must  fall  upon  him ;  for  justice  takes  vengeance 
for  sin  wheresoever  it  finds  it,  though  it  bo  on 
his  dear  Son.  Nay,  God  favoured  his  Son  no 
more,  finding  our  sins  upon  him,  than  he  Avould 
have  favoured  any  of  us;  for,  should  we  have 
died?  so  did  he.  Should  we  have  been  made  a 
curse?  so  was  he.  Should  wc  have  undergone 
the  pains  of  hell  ?   so  did  he. 

Quest.  But  did  IIo  indeed  suffer  the  torments  of 
hell? 

Answ.  Yea,  and  that  in  such  a  horrible  way  too, 
that  it  is  unspeakable. 

Quest.  Could  He  not  have  suffered  without  his 
so  suffering?  Would  not  his  dying  only  of  a  na- 
tural death  have  served  the  turn  ? 

A7i^o.  No,  in  nowise.  [1.]  The  sins  for  which 
He  suffered  called  for  the  torments  of  hell ;  the 
conditions  upon  which  he  died  did  call  for  the  tor- 
ments of  hell ;  for  Christ  did  not  die  the  death  of 
a  saint,  but  the  death  of  a  sinner,  of  a  cursed  and 
damned  sinner;  because  he  stood  in  their  room, 
the  law  to  which  he  Avas  subjected  called  for  the 
torments  of  hell;  the  nature  of  God's  justice  could 
not  bate  him  anything;  the  death  which  he  was 
to  suffer  had  not  lost  its  sting;  all  these  being  put 
together  do  irresistibly  declare  unto  us  that  he, 
as  a  sacrifice,  did  suffer  tho  torments  of  hell. 
.  Ga.  iii.  13.  But,  2.  Had  he  not  died  and  suffered 
the  cursed  death,  the  covenant  had  been  made 
void,  and  his  suretyship  would  have  been  forfeited, 
and,  besides  this,  the  world  damned  in  the  flames 
of  hell-fire;  therefore,  his  being  a  sacrifice  was 
one  part  of  the  covenant ;  for  the  terms  of  the 
covenant  were  that  he  should  spill  his  blood.  0 
blessed  Jesus !      0  blessed  grace !   Ze.  is.  lo.  ii. 

Quest.  But  why,  then,  is  his  death  so  slighted 
by  some  ? 

Answ.  Because  they  are  enemies  to  him,  either 
through  ignorance  or  presumption;  either  for  want 
of  knowledge  or  out  of  malice  ;  for  surely  did  they 
love  or  beheve  him,  they  could  not  choose  but 
break  and  bleed  at  heart  to  consider  and  to  think 

of  him.    Zee.  xii.  10,  11. 


*  It  is  a  mark  of  prying  aiiJ  dangerous,  if  not  wiclaHl, 
curloiify  to  inf[\m-c  wliuU'.cr  God  could  have  found  any  other 
way  of  salvation  than  by  llic  atoninn;  death  of  our  blessed 
Lord.  Listcad  of  such  vain  researches,  how  much  more  con- 
sistent woiUd  it  be  to  call  upon  our  souls,  and  all  that  is 
within  us,  to  bless  his  name,  who  hath  thus  provided  abuudaut 
pardon,  full  remission,  even  to  the  chief  of  suiuers. — Ed. 


Christ  the  High  Priest  of  tlie  New  Covenant. 

Fourth,  [A  fourth  office  of  Christ  under  tlio 
new  covenant  is  his  priestly.]  Thus,  passing  this, 
I  shall  now  speak  something  to  Christ's  priestly 
office.  But,  by  the  way,  if  any  should  think  that 
I  do  here  spin  my  thread  too  long  in  distinguish- 
ing his  priestly  office  from  his  being  a  sacrifice, 
the  supposing  that  for  Christ  to  be  a  priest  and 
a  sacrifice  is  all  one  and  the  same  thing;  and  it 
may  be  it  is,  because  they  have  not  thought  on 
this  so  well  as  they  should — namely,  that  as  ho 
was  a  sacrifice  he  was  passive,  that  is,  led  or  had 
away  as  a  lamb  to  his  sufferings;  is.  uu.;  but  as  a 
priest  he  Avas  active — that  is,  he  did  willingly  and 
freely  give  up  his  body  to  be  a  sacrifice.  '  He 
hath  given  his  life  a  ransom  for  many.'  This  con- 
sideration being  with  some  weight  and  clearness  o:i 
my  spirit,  I  was  and  am  caused  to  lay  them  down 
in  two  particular  heads. 

And  therefore  I  would  speak  something  to 
is  this,  that  as  there  were  priests  under  the  first 
covenant,  so  there  is  a  priest  under  this,  belong- 
ing to  this  new  covenant,  a  high  priest,  the  chief 
priest;  as  it  is  clear  Avhere  it  is  said.  We  ' havin'j 
a  high  priest  over  the  house  of  God.'  lie.  m.  i;  v. ,"., 

10  ;  vii.  21-26  ;  viii.  1,  4 ;  x.  21. 

Now  the  things  that  I  shall  treat  upon  are  these 
— First,  I  shall  show  you  the  qualifications  re- 
quired of  a  priest  under  the  law  ;  Second,  his 
office ;  and,  Third,  how  Jesus  Christ  did  according 
to  what  was  signified  by  those  under  the  law ;  I 
say,  how  he  did  answer  the  types,  and  where  he 
went  beyond  them. 

First,  For  his  qualifications  : — 

1.  They  must  be  called  thereto  of  God — *  No 
man  taketh  this  honour  unto  himself,  but  he  that 
is  called  of  God,  as  Aaron.'  Heb.  v.  4.  Now  Aaron's 
being  called  of  God  to  be  a  priest  signifies  that 
Jesus  Christ  is  a  priest  of  God's  appointment, 
such  an  one  that  God  hath  chosen,  likes  of,  and 
hath  set  on  work — 'Called  of  God  an  high  priest,' 
&c.  liei).  v.  10. 

2.  The  priests  under  tho  law  they  must  be  men, 
complete,  not  deformed  —  'Speak  unto  Aaron,' 
saith  God  to  Moses,  '  saying.  Whosoever  he  le 
of  thy  seed  in  their  generations  that  hath  an;/ 
blemish,  let  him  not  approach  to  offer  the  bread 
of  his  God.  For  whatsoever  man  he  be  that 
hath  a  blemish,  he  shall  not  approach;  a  blind 
man,  or  a  lame,  or  he  that  hath  a  flat  nose,  or 
any  thing  superfluous,  or  a  man  that  is  broken- 
footed,  or  broken-handed,  or  crook-backt,  or  a 
dwarf,  or  that  hath  a  blemish  in  his  eye,  or  bo 
scurvy,  or  scabbed,  or  hath  his  stones  broken ;  no 
man  that  hath  a  blemish  of  the  seed  of  Aaron  the 
priest  shall  came  nigh  to  offer  the  offerings  of  the 
Lord  made  by  fire;  he  hath  a  blemish ;  he  shall 
not   come   ni^■h   to   offer  the   bread  of  his  God.' 


THE  LAW   A^'D   GRACE   UNFOLDED. 


531 


Xe.  xxi.  17-21.  What  doth  all  this  signify  but  that, 
(1.)  He  must  not  be  lame,  to  signify  he  must  not 
go  haltiugly  about  the  work  of  our  salvation. 
(2.)  lie  must  not  be  blind,  to  signify  that  he  must 
not  go  iguorantly  to  work,  but  he  must  be  quick  of 
understanding  in  the  things  of  God.  (3.)  lie  must 
not  be  scabbed,  to  signify  that  the  priest  must  not 
be  corrupt  or  filthy  in  his  ofBce.  (4.)  In  a  word, 
he  must  be  every  way  complete,  to  signify  to  us 
that  Jesus  Christ  vras  to  be,  and  is,  most  complete 
and  most  perfect  every  way,  an  acceptable  high 
priest  in  things  pertaining  to  God  in  reference  to 
his  second  covenant. 

3.  The  priests  under  the  law  were  not  to  be 
liard-hearted,  but  pitiful  and  compassionate,  will- 
ing and  ready,  with  abundance  of  bowels,  to  oil^r 
ibr  the  people,  and  to  make  an  atonement  for  them. 
He.  V.  1,2.  To  signify,  that  Jesus  Christ  should  be 
a  tender-hearted  high-priest,  able  and  willing  to 
sympathize  and  be  affected  with  the  infirmities  of 
others,  to  pray  for  them,  to  offer  up  for  them  his 
precious  blood ;  he  must  be  such  an  one  who  can 
have  compassion  on  a  company  of  poor  ignorant 
bouls,  and  on  them  that  are  out  of  the  way,  to  re- 
cover them,  and  to  set  them  in  safety,  lie.  iv.  15. 
And  that  he  might  thus  do,  he  must  be  a  man 
that  had  experience  of  the  disadvantages  that  in- 
lirmity  and  sin  did  bring  unto  these  poor  creatures. 

lie.  ii.  17. 

4.  The  high  priests  under  the  law  were  not  to 
be  shy  or  squeamish  in  case  there  were  any  that 
liad  the  plague  or  leprosy,  scab  or  blotches  ;  but 
must  look  on  them,  go  to  them,  and  offer  for  them 
(lc.  xiii.  read  that  whole  chapter),  all  which  is  to 
signify,  that  Jesus  Christ  should  not  refuse  to 
take  notice  of  the  several  infirmities  of  the  poor- 
est people,  but  to  teach  them,  and  to  see  that  none 
of  them  be  lost  by  reason  of  their  infirmity,  for 
want  of  looking  to  or  tending  of.*  This  privilege 
also  have  we  under  this  second  covenant.  This  is 
ilie  way  to  make  grace  shine. 

5.  The  high  priests  under  the  law  they  were  to 
be  anointed  with  very  excellent  oil,  compounded 
by  art.  Ex.  xxix.  7;  sxx.  30.  To  Signify,  that  Jesus,  the 
great  high  priest  of  this  new  covenant,  should  be 
in  a  most  eminent  way  anointed  to  his  priestly 
office  by  the  Iloly  Spirit  of  the  Lord. 

G.  The  priest's  food  and  livelihood  in  the  time 
of  his  ministry  was  to  be  the  consecrated  and  holy 
things.  Ex.  xAix.  33.  To  signify,  that  it  is  the  very 
meat  and  drink  of  Jesus  Christ  to  do  his  priestly 
office,  and  to  save  and  preserve  his  poor,  tempted, 

*  The  duty  of  the  priests,  under  the  law,  led  tlicni  to  be 
familiar  witli  the  most  loathsoine  aud  catching  diseases;  and 
doubtless  they  took  every  precaution  to  avoid  contagion.  Poor 
-■iin-sick  soul,  do  you  consider  your  state  more  loathsome  and 
dangerous  tliau  the  leprosy  ?  i'ly  to  Christ,  our  higli  priest 
and  physician ;  he  will  visit  you  in  the  lowest  abyss  of  misery, 
v.ithout  fear  of  coulagioD,  aud  with  full  powers  to  heal  and 
save.— Ed.  ' 


and  afllicted  saints.    0  what  a  new-covenant  Iligli 
Priest  have  we ! 

7.  The  priests  under  the  law  were  to  be  washed 
v.'ith  water.  E c  xx.x.  4.  To  signify,  that  Jesus  Christ 
should  not  go  about  the  work  of  his  priestly  oflUce 
with  the  filth  of  sin  upon  him,  but  was  without 
sin  to  appear  as  our  high  priest  in  the  presence  of 
his  Father,  to  execute  his  priestly  office  there  for 
our  advantage — '  For  such  a  high  priest  became 
us,  who  is  holy,  harmless,  uadefiled,  separate 
from  sinners,  and  made  higher  than  the  heavens.' 

He.  vii.  2G. 

8.  The  high  priest  under  the  law,  before  they 
went  into  the  holy  place,  they  were  to  be  clothed 
with  a  curious  garment,  a  breastplate,  and  an 
ephod,  and  a  robe,  aud  a  broidered  coat,  a  mitre, 
and  a  girdle,  and  they  were  to  be  made  of  gold, 
and  blue,  and  purple,  and  scarlet,  and  fine  linen ; 
and  in  his  garment  and  glorious  ornaments  there 
must  be  precious  stones,  and  on  those  stones  there 
must  be  written  the  names  of  the  children  of  Israel 
(read  Ex.  xxvUi.),  and  all  this  was  to  signify  what  a 
glorious  high  priest  Jesus  Christ  should  be,  and 
how  in  the  righteousness  of  God  he  should  appear 
before  God  as  our  high  priest,  to  offer  up  the  sacri- 
fice that  was  to  be  offered  for  our  salvation  to  God 
his  Father.     But  I  pass  that. 

Second,  Now  I  shall  speak  to  Jiis  office.  The 
office  of  the  high  priest  in  general  was  twofold. 
1.  To  offer  the  sacrifice  without  the  camp.  2.  To 
bimg  it  within  the  veil — that  is,  into  the  holiest 
of  all,  which  did  type  out  heaven. 

1.  [First  part  of  the  high  priest's  ofiice.]  (1.) 
It  was  the  office  of  the  priest  to  ofierthc  sacrifice; 
and  so  did  Jesus  Christ  ;  he  did  oft'er  his  own  body 
and  soul  in  sacrifice.  I  say,  he  did  offer  it,  and 
not  another,  as  it  is  written,  *  Ko  man  taketh  away 
my  life,  but  I  lay  it  down  of  myself  ;  I  have  power 
to  lay  it  down,  and  I  have  power  to  take  it  again.' 
Jn.  X.  17, 18.  And  again  it  is  said,  '  When  he,'  Jesus, 
'  had  offered  up  one  sacrifice  for  sins,  for  ever  sat 
down  on  the  right  hand  of  God.'  He.  x.  12.  (2.)  The 
priests  under  the  law  must  offer  up  the  sacrifice 
that  God  had  appointed,  and  none  else,  a  complete 
one  without  any  blemish  ;  and  so  did  our  High 
Priest,  where  he  saith,  '  Sacrifice  and  offering 
thou  woiddest  not,  but  a  body  hast  thou  prepared 
me,'  and  that  I  will  offer.  lie.  x.  5.  (3.)  The  priest 
was  to  take  of  the  ashes  of  tlie  sacrifice,  and  lay 
them  in  a  clean  place  ;  and  this  signifies,  that  the 
body  of  Jesus,  after  it  had  been  oft'ered,  should  be 
laid  into  Joseph's  sepulchre,  as  in  a  clean  place, 
v»-here  never  any  man  before  was  laid.  Le.  vi.  11, 
compared  witli  Jn.  xix.  o,  -se. 

2.  [Second  part  of  the  high  priest's  office.] 
This  being  one  part  of  his  office,  and  when  this 
was  done,  then  in  the  next  place  he  was,  (1.)  To 
put  on  tlie  glorious  garment,  when  he  was  to  go 
Lito  the  holiest,  and  take  of  the  blood,  aud  carry 


332 


THE  LAW  AND  GRACE  UNTOLDED. 


it  thitlier,  kc,  he  was  to  put  on  the  holy  garment, 
which  si'i-nifieth  the  righteousness  of  Jesus  Christ. 
(2.)  lie  was  iu  this  holy  garment,  which  hath  in 
it  the  stones,  and  in  the  stones  the  names  of  the 
twelve  tribes  of  the  children  of  Israel,  to  appear 
in  the  holy  places,     '  And  thou  shalt  take  two 
onyx  stones,  and  grave  on  them  the  names  of  the 
children  of  Israel :  six  of  their  names  on  one  stone, 
and  tlie  otJier  six  names  of  the  rest  on  the  other 
stone,  according  to  their  hirth.  Ex.  xxviii.  9,  lo.     And 
this  was  to  signify,  that  when  Jesus  Christ  was  to 
enter  into  the  holiest,  then  he  was  there  to  bear 
the  names  of  his  elect  in  the  tables  of  his  heart 
before   the   throne   of  God   and  the  mercy-seat, 
lie.  xii.  23.     (3.)  With  this  he  was  to  take  of  the 
blood  of  the  sacrifices,  and  carry  it  into  the  holiest 
of  all,  which  was  a  type  of  heaven,  and  there  was 
he  to  sprinkle  the  mercy-seat ;  and  this  was  to  be 
done  by  the  high  priest  only ;  to  signify,  that  none 
but  Jesus  Christ  must  have  this  office  and  privi- 
lege,  to  be  the  people's  high  priest  to  ofi"er  for 
them.     'But  into  the  second  went  the  high  priest 
alone  once  every  year,  not  Avithout  blood,  which  he 
offered  for  himself,  and  for  the  errors  of  the  peo- 
ple.' He.  k.  7.    (4.)  He  was  there  to  make  an  atone- 
ment for  the  people  with  the  blood,  sprinkling  of 
it  upon  the  mercy-seat ;  but  this  must  be  done 
with  much  incense.     '  And  Aaron  shall  bring  the 
bullock  of  the  sin-ofi"ering  which  is  for  himself,  and 
for  his  house,  and  shall  kill  the  bullock  of  the  sin- 
offering  which  is  for  himself:  and  he  shall  take  a 
censor  fall  of  burning  coals  of  fire  from  ofi^  the 
altar  before  the  Lord,  and  his  hands  full  of  sweet 
incense  beaten  small,  and  bring  it  within  the  veil : 
and  he  shall  put  the  incense  upon  the  fire  before 
the  Lord,  that  the  cloud  of  the  incense  may  cover 
the  mercy-seat  that  is  upon  the  testimony,  that  he 
die  not :  and  he  shall  take  of  the  blood  of  the  bul- 
lock, and  sprinkle  it  with  his  finger  upon  the  mercy- 
seat  eastward,  and  before  the  mercy-seat  shall  he 
sprinkle  of  the  blood  with  his  finger  seven  times. 
Then  shall  he  kill  the  goat  of  the  sin-offering,  that 
is  for  the  people,   and  bring  his  blood  within  the 
veil,  and  do  with  that  blood  as  he  did  with  the 
blood  of  the  bullock,   and  sprinkle  it  upon  the 
mercy-scat,  and  before  the  mercy-seat.'  Le.  xvi.  11-15. 
Now  this  was  for  the  priest  and  the  people  ;  all 
■which  doth  signify  that  Jesus   Christ  was  after 
his  death  to  go  into  heaven  itself,  of  which  this 
holy  place  was  a  figure,   and  there  to  carry  the 
sacrifice  that  he  oflered  upon  the  cross  into  the 
presence  of  God,  to  obtain  mercy  for  the  people  in 
a  way  of  justice,  iie.u.     And  in  that  he  is  said  to 
take  his  hands  full  of  sweet  incense,  it  signifies 
that  Jesus  Christ  was  to  offer  up  his  sacrifice  iu 
the  presence  of  his  Father  in  a  way  of  intercession 
and  prayers. 

I  might  have  branched  these  things  out  into 
several  particulars,  but  I  would  be  brief.     I  sav, 


therefore,  the  office  of  the  priest  v,-as  to  carry  the 
blood  into  the  holy  place,  and  there  to  present  it 
before  the  mercy-seat,  with  his  heart  full  of  inter- 
cessions for  the  people  for  whom  he  was  a  priest. 
iA\.  i.  8-11.  This  is  Jesus  Christ's  work  now  in  the 
kingdom  of  glory,  to  plead  his  own  blood,  the  na- 
ture and  virtue  of  it,  with  a  perpetual  intercession 
to  the  God  of  mercy  on  the  behalf  of  us  poor 
miserable  sinners.  He.  vU.  25. 

[^Comfortable  consideraiions  from  Christ's  inter- 
cession.] Now,  in  the  intercession  of  this  Jesus, 
which  is  part  of  his  priestly  office,  there  are  these 
things  to  be  considered  for  our  comfort — ■ 

1.  There  is  a  pleading  of  the  virtue  of  his  blood 
for  them  that  are  already  come  in,  that  they  may 
be  kept  from  the  evils  of  heresies,  delusions,  temp  • 
tations,  pleasures,  profits,  or  anything  of  this  world 
which  may  be  too  hard  for  them.  '  Father,  I  pray 
not  that  thou  shoufdest  take  them  out  of  the  world,' 
saith  Christ,  *  but  that  thou  shouldest  keep  them 
fi'om  the  evil.'  Jn.  xvu.  15. 

2.  In  case  the  devil  should  aspire  up  into  the 
presence  of  God,  to  accuse  any  of  the  poor  saints, 
and  to  plead  their  backslidings  against  them,  as 
he  will  do  if  he  can,  then  there  is  Jesus,  our  Lord 
Jesus,  ready  in  the  court  of  heaven,  at  the  right 
hand  of  God,  to  plead  the  virtue  of  his  blood,  not 
only  for  the  great  and  general  satisfaction  that  he 
did  give  when  he  was  on  the  cross,  but  also  the 
virtue  that  is  in  it  now  for  the  cleansing  and  fresh 
purging  of  his  poor  saints  under  their  several 
temptations  and  infirmities  ;  as  saith  the  apostle, 
'  For  if  when  we  were  enemies  we  were  reconciled 
to  God  by  the  death  of  his  Son,  much  more  being 
reconciled,  we  shall  be  saved  by  his  life' — that  is, 
by  his  intercession.  Uo.  v.  10. 

3.  The  maintaining  of  grace,  also,  is  by  Jesus 
Christ's  intercession,  being  the  second  part  of  his 
priestly  office,  0,  had  we  not  a  Jesus  at  the 
right  hand  of  God  making  intercession  for  us,  and 
to  convey  fresh  supplies  of  grace  unto  us  through 
the  virtue  of  his  blood  being  pleaded  at  God's 
right  hand,  how  soon  would  it  be  with  us  as  it  is 
with  those  for  whom  he  prays  not  at  all  ?  Jn.  xvU.  9. 
But  the  reason  Avhy  thou  standest  while  others 
fall,  the  reason  why  thou  goest  through  the  many 
temptations  of  the  world,  and  shakest  them  off 
from  thee,  while  others  are  ensnared  and  entangled 
therein,  it  is  because  thou  hast  an  interceding 
Jesus.      '  I  have  prayed,'  saith  he,  '  that  thy  faith 

fail  not. '    Lu.  xxii.  32. 

4.  It  is  partly  by  the  virtue  of  Christ's  inter- 
cession that  the  elect  are  brought  in.  There  are 
many  that  are  to  come  to  Christ  which  are  not  yet 
brought  iu  to  Christ :  and  it  is  one  part  of  his 
work  to  pray  for  their  salvation  too — '  Neither 
pray  I  for  these  alone,  but  for  them  also  which 
shall  believe,'  though  as  yet  they  do  not  believe 
'  on  nic,'  but  that  they  may  believe  '  through  their 


THE  LAW  AND  GRACE  UNFOLDED. 


533 


word.'  Jn.  xvii.  20.  And  let  me  tell  thee,  soul,  for 
thy  comfort,  who  art  a-coming  in  to  Christ,  pant- 
ing and  sighing,  as  if  thy  heart  would  break,  I 
tell  thee,  soul,  thou  wouldest  never  have  come  to 
Christ,  if  he  had  not  first,  by  the  virtue  of  his 
blood  and  intercession,  sent  into  thy  heart  an  ear- 
nest desire  after  Christ ;  and  let  me  tell  thee  also, 
that  it  is  his  business  to  make  intercession  for 
thee,  not  only  that  thou  mightest  come  in,  but 
that  thou  mightest  be  preserved  when  thou  art 
come  in.      Compare  He.  vU.  25.  Ro.  viii.  3i-zo. 

5.  It  is  by  the  intercession  of  Christ  that  the 
infirmities  of  the  saints  in  their  holy  duties  are 
forgiven.  Alas,  if  it  were  not  for  the  priestly  office 
of  Christ  Jesus,  the  prayers,  alms,  and  other  duties 
of  the  saints  might  be  rejected,  because  of  the  sin 
that  is  in  them ;  but  Jesus  being  our  high  priest, 
he  is  ready  to  take  away  the  iniquities  of  our  holy 
things,  perfuming  our  prayers  with  the  glory  of 
his  own  perfections ;  and  therefore  it  is  that  there 
is  an  answer  given  to  the  saints'  prayers,  and  also 
acceptance  of  their  holy  duties.  Re.  viu.  3,  i.  *  But 
Christ  being  come  an  high  priest  of  good  things  to 
come,  by  a  greater  and  more  perfect  tabernacle, 
not  made  with  hands,  that  is  to  say,  not  of  this 
building  ;  neither  by  the  blood  of  goats  and  calves, 
but  by  his  own  blood,  he  entered  in  once  into  the 
holy  place,  having  obtained  eternal  redemption  for 
vs.  For  if  the  blood  of  bulls  and  of  goats,  and 
the  ashes  of  an  heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  flesh :  how  much 
more  shall  the  blood  of  Christ,  Avho  through  the 
eternal  Spirit  offered  himself  Avithout  spot  to  God, 
purge  your  consciences  from  dead  works  to  serve 
the  living  God?  And  for  this  cause  he  is  the 
mediator  of  the  New  Testament, '  or  covenant,  *  that 
by  means  of  death,  for  the  redemption  of  the  trans- 
gressions that  were  under  the  first  testament,  they 
whicli  are  called '  notwithstanding  all  their  sins 
'might  receive  the  promise  of  eternal  inheritance.' 

He.  ix.  11-15. 

Third.  The  third  thing  now  to  be  spoken  to  is, 
to  show  loliere  and  how  Jesus  Christ  outwent  and 
goes  beyond  these  2^'>^issts,  in  all  their  qualifications 
and  ofiices,  for  the  comfort  of  poor  saints. 

1 .  They  that  were  called  to  the  priesthood  under 
the  law  were  but  men ;  but  he  is  both  God  and 
man.    He.  vli.  3, 28. 

2.  Their  qualifications  were  in  them  in  a  very 
scanty  way ;  but  Jesus  was  every  way  qualified  in 
an  infinite  and  full  way. 

3.  They  were  consecrated  but  fur  a  time,  but  he 
for  evermore.  lie.  vii.  23, 24. 

4.  They  were  made  without  an  oath,  but  he  with 
an  oath.  ver.  20,  21. 

5.  They  as  servants ;  but  he  as  a  son.  He.  iii.  g. 

6.  Their  garments  were  but  such  as  could  be 
made  with  hands,  but  his  the  very  righteousness  of 

God.    Ex.  jLxviJl;   Uo.  iii.  22.    Plii.  iii.  8,  0. 


7.  Their  offerings  were  but  the  body  and  blood 
of  beasts,  and  such  like,  but  his  offering  was  hi,3 
own  body  and  soul.  He.  ix.  12, 13;  x.  4,  5;  is.  im.  10. 

8.  Tliose  were  at  best  but  a  shadow  or  type,  but 
he  the  very  substance  and  end  of  all  those  cere- 
monies.  He.  ix.  1, 10, 11. 

9.  Their  holy  place  was  but  made  by  men,  but* 
his,  or  that  which  Jesus  is  entered,  is  into  heaven 
itself.   He.  ix.  2,  3,  24. 

10.  When  they  went  to  offer  their  sacrifice,  they 
were  forced  to  offer  for  themselves,  as  men  com- 
passed about  with  infirmity,  but  he  holy,  harmless, 
who  did  never  commit  the  least  transgression.  He. 


vii.  2fi:    .X.  II. 


11.  They  when  they  went  in  to  offer  they  were 
fain  to  do  it  standing,  to  signify  that  God  had  no 
satisfaction  therein ;  but  he,  *  when  he  had  offered 
one  sacrifice  for  sins,  for  ever  sat  down  on  the 
right  hand  of  God,'  to  signify,  that  God  was  very 
well  pleased  with  his  offering.  He.  1. 11, 12. 

12.  They  were  fain  to  *  offer  oftentimes  the  same 
sacrifices  which  could  never  take  away  sins ; '  but 
he  '  by  one  offering  hath  perfected  for  ever  them 
that  are  sanctified,'  He.  x.  11, 14. 

13.  Their  sacrifices  at  the  best  could  but  serve 
for  the  cleansing  of  the  flesh,  but  his  for  cleansing 
both  body  and  soul — the  blood  of  Jesus  Christ 
doth  purge  the  conscience  from  dead  works,  to  live 
a  holy  life.  He.  ix.  13, 14. 

14.  Those  high  priests  could  not  offer  but  once 
a  year  in  the  holiest  of  all,  but  our  high  priest  he 
ever  liveth  to  make  intercession  for  us.    He.  ix.  7 ; 

xii.  24,  25. 

15.  Those  high  priests,  notwithstanding  they 
were  priests,  they  were  not  always  to  wear  their 
holy  garments ;  but  Jesus  never  puts  them  olF  of 
him,  but  is  in  them  always. 

IG.  Those  high  priests,  death  would  be  too  hard 
for  them,  but  our  high  priest  hath  vanquished  and 
overcome  that  cruel  enemy  of  ours,  and  brought 
life  and  immortality  to  light  through  the  glorious 

gospel.    He.  vii.  21,  23;   ii.  15.    2  Ti.  i.  10. 

17.  Those  high  priests  were  not  able  to  save 
themselves ;  but  this  is  able  to  save  himself,  and 
all  that  come  to  God  by  him.  lie.  vU.  25. 

IS.  Those  high  priests'  blood  could  not  do  away 
sin ;  but  the  blood  of  Jesus  Christ,  who  is  our  high 
priest,  '  cleanscth  us  from  all  sin.'  Un.i.  7. 

19.  Those  high  priests  sometimes  by  sin  caused 
God  to  reject  their  sacrifices;  but  this  higli  priest 
doth  always  the  things  that  please  him. 

20.  Those  high  priests  could  never  convey  the 
Spirit  by  virtue  of  their  sacrifices  or  office ;  but  this 
hio-h  priest,  our  Lord  Jesus,  he  can  and  doth  give 
all  the  gifts  and  graces  that  are  given  to  the  sons 
of  men. 

21.  Those  high  priests  could  never  In'  their  sac- 
rifices bring  the  soul  of  any  sinner  to  glory  by 
virtue  of  itself ;  but  Jesus  hath  by  one  offering,  as 


534 


THE  LAW  AND  GRACE  UNFOLDED. 


I  said  before,  perfected  for  ever  those  tliat  lie  did 
die  for.  Thus  in  brief  I  have  showed  in  some 
]\irticulars  ho^v  and  wherein  Jesus  our  high  priest 
(loth  go  bej'ond  those  high  priests  ;  and  many  more 
without  question  might  be  mentioned,  but  I  forbear. 

Clirist  die  fm-erunner  of  the  saints. 

Fifth.  A  fifth  office  of  Christ  in  reference  to  the 
second  covenant  was,  that  he  should  be  the  fore- 
runner to  heaven  before  his  saints  that  were  to 
follow  after.  Firsts  he  strikes  hands  in  the  cove- 
nant, [and  then]  he  stands  bound  as  a  surety  to 
see  everything  in  the  covenant  accomplished  that 
was  to  be  done  on  his  part ;  [next]  he  brings  the 
message  from  heaven  to  the  world ;  and  before  he 
goeth  back,  he  offereth  himself  for  the  same  sins 
that  he  agreed  to  sufier  for ;  and  so  soon  as  this 
was  done,  he  goeth  post-haste  to  heaven  again, 
not  only  to  exercise  the  second  part  of  his  priestly 
office,  but  as  our  forerunner,  to  take  possession  for 
lis,  even  into  heaven  itself,  as  you  may  see,  where 
it  is  said,  'Whither  the  forerunner  is  for  us  entered.' 

lie.  Ti.  20. 

First.  lie  is  run  before  to  open  heaven's  gates 
— ^Be  ye  open,  ye  everlasting  doors,  that  the  King 
cf  glory  may  enter  in. 

Second.  He  is  run  before  to  take  possession  of 
glory  in  our  natures  for  us. 

Third.  He  is  run  before  to  prepare  us  our  places 
against  we  come  after — '  I  go  to  prepare  a  jilace 
lor  you. '   Jn.  xiv.  1-3. 

Fourth.  He  is  run  thither  to  make  the  way  easy, 
in  that  he  hath  first  trodden  the  path  himself. 

Fifth.  He  is  run  thither  to  receive  gifts  for  us. 

All  spiritual  and  heavenly  gifts  had  been  kept  from 

Tiicse     thin"-?  "^  ^^^^  ^^0^  Christ,  so  soon  as  the  time 

iiave  I  spoken   appointed  was  come,  run  back  to  the 

to    show    you    ,  .        ,  r       1 

I'lat  saints  arc   kuigdom  of  glory  to  reccivc  them  for 
°      '      us.     But   I   cannot  stand  to  enlarge 
upon  these  glorious  things,  the  Lord  enlarge  them 
upon  your  hearts  by  meditation. 

Christ  compldely  fulfilled  the  conditions  of  the 
new  covenant. 

Here  now  I  might  begin  to  speak  of  his  prophe- 
tical and  kingly  office,  and  the  privileges  that  do 
and  shall  come  thereby,  but  that  I  fear  I  shall  be 
too  tedious,  therefore  at  this  time  I  shall  pass  them 
by.  Thus  you  may  sec  how  the  covenant  of  grace 
doth  run,  and  with  whom  it  was  made,  and  also 
wliat  were  the  conditions  thereof. 

ITow,  then,  this  grace,  this  everlasting  grace  of 
God,  comes  to  be  free  to  us  througli  the  satisfac- 
iioD,  according  to  tlie  conditions,  given  by  another 
for  us ;  for  though  it  be  free,  and  freely  given  to 
lis,  yet  the  obtaining  of  it  did  cost  our  head,  our 
public  man,  a  very  dear  price.  *  For  ye  are  bought 
with  a  price,'  even  with  the  precious  blood  of  Christ. 
So  it  is  by  another,  I  say,  not  by  us ;  yet  it  is  as 


surely  made  over  to  us,  even  to  so  many  of  us  as 
do  or  shall  believe,  as  if  Ave  had  done  it,  and  ob- 
tained the  grace  of  God  ourselves,  i  Co.  ^^.  20.  1  re.  i.  9. 
Nay,  surer;  for  consider,  I  say,  this  grace  is  free 
to  us,  and  comes  upon  a  clear  score,  by  virtue  of 
the  labour  and  purchase  of  another  for  us ;  mark, 
that  which  is  obtained  by  another  for  us  is  not 
obtained  for  us  by  ourselves — No,  but  Christ  hath, 
not  by  the  blood  of  goats  and  calves,  *  obtained 
eternal  redemption  for  us,'  which  were  things 
offered  by  men  under  the  law,  '  but  by  his  own 
blood,'  meaning  Christ's,  'he  entered  in  once  into 
the  holy  place,  having  obtained  eternal  redemption 
for  us.'  He.  is.  12. 

It  comes  to  be  unchangeable  through  the  per- 
fection of  that  satisfaction  that  was  given  to  God 
through  the  Son  of  ]\Iary  for  us ;  for  whatever  the 
divine,  infinite,  and  eternal  justice  of  God  did  call 
for  at  the  hands  of  man,  if  ever  he  intended  to  be 
a  partaker  of  the  grace  of  God,  this  Jesus,  this 
one  man,  this  public  person,  did  completely  give  a 
satisfaction  to  it,  even  so  effectually  ;  which  caused 
God  not  only  to  say,  I  am  pleased,  but  '  I  am  well 
pleased; '  completely  and  sufficiently  satisfied  with 
thee  on  their  behalf  ;  for  so  3'ou  must  understand 
it.  Mat.  iii.  17.  Mark  therefore  these  followiiig  words 
— '  And,  having  made  peace,'  or  completely  made 
up  the  diffei'ence,  *  through  the  blood  of  his  cross, 
by  him  to  reconcile  aU  things  unto  himself;  by  him, 
/  say,  whether  they  be  things  in  earth,  or  things  in 
heaA'en,  And  you,  that  Avere  sometimes  alienated 
and  enemies  in  yoicr  mind  by  wicked  works,  yet 
now  hath  he  reconciled,'  how?  *  in  the  body  of  his 
flesh,  through  death,  to  present  you  holy,'  mark, 
'  holy  and  unblameable  and  uureproveable  in  his 
sight.'  CoL  i.  20—23.  And  thus  It  is  grace,  unchange- 
able grace  to  us ;  because  it  was  obtained,  yea, 
completely  obtained,  for  us,  by  Jesus  Christ,  God- 
man. 

Object.  But  some  may  say.  How  was  it  possible 
that  one  man  Jesus,  by  one  oftering,  should  so  com- 
pletely obtain  and  bring  in  imchangeable  grace  for 
such  an  innumerable  company  of  simiers  as  are  to 
be  saved? 

Ansio.  First.  In  that  he  was  every  way  fitted  for 
such  a  work.  And,  Second.  In  that,  as  I  said 
before,  he  did  every  way  completely  satisfy  that 
which  was  offended  by  our  disobedience  to  the 
former  covenant. 

[First.  He  was  every  way  fitted  for  such  a  work.] 
And,  for  the  clearing  of  this, 

1.  Consider,  was  it  man  that  had  offended?  Ho 
was  man  that  gave  the  satisfaction — 'For  since  by 
man  came  death,  by  man  came  also  the  resurrection 
of  the  dead. '  i  Co.  xv.  21. 

2.  Was  it  God  that  Avas  offended?  He  was  God 
that  did  give  a  satisfaction — '  To  us  a  child  is  born, 
and  to  us  a  son  is  given. — And  his  name  shall  be 
called  The  mighty  God.'  is.  ix.  c.      *  lie  thought  it 


THE  LAW  AND  GRACE  UNFOLDED. 


535 


not  ro"bberj  to  be  equal  with  God;  but,'  for  our 
sakes,  he  'made  himself  of  no  reputation,'  Asc. 

2  Co.  viii.  0.    riii.  ii.  5—7. 

3.  For  the  further  clearing  of  this,  to  show  you 
that  in  everything-  he  was  rightly  qualified  for  tliis 
great  work,  see  what  God  himself  saith  of  him ; 
he  calls  him,  in  the  first  place,  man ;  and,  secondly, 
he  owns  him  to  be  his  fellow,  saying,  '  Awake,  0 
sword,  against  my  shepherd,  and  against  the  man  ' 
— mark,  '  the  man  that  is  my  fellow,  saith  the  Lord 

of  hosts. '    Zee.  xiii.  7. 

So  that  now,  let  Divine  and  infinite  justice  turn 
itself  which  way  it  will,  it  finds  one  that  can  tell 
how  to  match  it ;  for  if  it  say,  I  will  require  the 
satisfaction  of  man,  here  is  a  man  to  satisfy  its 
crj'' ;  and  if  it  say,  But  I  am  an  infinite  God,  and 
must  and  will  have  an  infinite  satisfaction ;  here 
is  one  also  that  is  infinite,  even  fellow  with  God, 
fellow  in  his  essence  and  being ;  fellow  in  his 
power  and  strength ;  fellow  in  his  wisdom ;  fellow 
in  his  mercy  and  grace ;  together  with  the  rest  of 
the  attributes  of  God;  so  that,  I  say,  let  justice 
turn  itself  which  way  it  will,  here  is  a  complete 
person  to  give  a  complete  satisfaction.  Pr.  viii.  23. 
1  Co.  i.  2-t.  Ti.  ii.  10,  Compared  with  vcr.  ii.  Thus  much 
of  the  fitness  of  the  person. 

Second.  For  the  completeness  of  the  satisfaction 
given  by  him  for  us.  And  that  is  discovered  in 
these  particulars — 

1.  Doth  justice  call  for  the  blood  of  that  nature 
that  sinned?  here  is  the  heart-blood  of  Jesus 
Christ — '  We  have  redemption  through  his  blood,' 

Ep.  i.  7,  14.    1  Pe.  i.  18,  19  ;    Zee.  is.  10,  11. 

2.  Doth  justice  say  that  this  blood,  if  it  be  not 
the  blood  of  one  that  is  really  and  naturally  God, 
it  will  not  give  satisfaction  to  infinite  justice?  then 
here  is  God,  purchasing  his  church  '  with  his  own 

blood.'    Acts  XX.  28. 

3.  Doth  justice  say,  that  it  must  not  only  have 
satisfaction  for  sinners,  but  they  that  are  saved 
must  be  also  washed  and  sanctified  with  this  blood  ? 
then  here  is  he  that  so  loved  us,  that  he  '  washed 
us  from  our  sins  in  his  own  blood.'  Re.  i.  5. 

4.  Is  there  to  be  a  righteousness  to  clothe  them 
with  that  are  to  be  presented  before  Divine  justice  ? 
then  here  is  the  righteousness  of  Christ,  which  is 
'  even  the  righteousness  of  God  by  faith.'  Ro.  iii.  22. 

Phi.  iii.  8-10. 

5.  Are  there  any  sins  now  that  will  fly  upon  this 
Saviour  like  so  many  lions,  or  raging  devils,  if  he 
take  in  hand  to  redeem  man?  he  will  bo  content 
to  bear  them  all  himself  alone,  even  in  his  own 
body  upon  the  tree.  1  Pc.  ii.  24. 

G.  Is  there  any  law  now  that  will  curse  and  con- 
demn this  Saviour  for  standing  in  our  persons  to 
aive  satisfaction  to  God  for  the  transgression  of 
man?  he  will  be  willing  to  be  cursed,  yea,  to  be 
made  a  curse  for  sinners,  rather  than  they  shall 
be  cursed  aud  damned  themselves.  Ga.  iii.  13. 


7.  Must  the  great  and  glorious  God,  whose  eyes 
are  so  pure  that  he  cannot  behold  iniquity ;  I  say, 
must  he  not  only  have  the  blood,  but  the  very  life 
of  him  that  will  take  iu  hand  to  be  the  deliverer 
and  Saviour  of  us  poor  miserable  sinners?  he  is 
willing  to  lay  down  his  life  for  his  sheep.  Jn.  x.  11. 

8.  Must  he  not  only  die  a  natural  death,  but 
must  his  soul  descend  into  hell,  though  it  should 
not  be  left  there,  he  will  sulTer  that  also.*  Ps.  xvi.  10 ; 
and  Ac.  ii.  3. 

9.  Must  he  not  only  be  buried,  but  rise  a^ain 
from  the  dead,  aud  overcome  death,  that  he  miglit 
be  the  first-fruits  to  God  of  them  that  sleep,  which 
shall  be  saved  ?  he  will  be  buried,  and  also  through 
the  strength  of  his  Godhead  he  will  raise  himself 
out  of  the  grave,  though  death  hold  bun  never  so 
fast,  and  the  Jews  lay  never  such  a  great  stone 
upon  the  mouth  of  the  sepulchre,  and  seal  it  never 

so  fast.    1  Co.  XV.  4.    In.  sxiv.  34. 

1 0.  Must  he  carry  that  body  into  the  presence 
of  his  Father,  to  take  possession  of  heaven,  and 
must  he  appear  there  as  a  priest,  as  forerunner,  as 
an  advocate,  as  prophet,  as  a  treasure-house,  as  an 
interceder  and  pleader  of  the  causes  of  his  peojjle  ? 
he  will  be  all  these,  and  much  more,  to  the  end 
the  grace  of  God  by  faith  in  Jesus  Christ  might  be 
made  sure  to  all  the  seed.  '  Who  then  can  con- 
demn? It  is  God  that  justificth;  because  Christ 
hath  died,  yea  rather,  that  is  risen  jigain,'  Who, 
now  seeing  all  this  is  so  effectually  done,  shall  lay 
anything,  the  least  thing  ?  who  can  find  the  least 
flaw,  the  least  wrinkle,  the  least  defect  or  imper- 
fection, in  this  glorious  satisfaction?  lie.  n.  20 ;  ix.  24. 

Ja.  xiv.  2,  3.    1  Jn.  ii.  1. 

Object.  But  is  it  possible  that  he  should  so  soon 
give  infinite  justice  a  satisfaction,  a  complete  satis- 
faction ?  for  the  eternal  God  doth  require  an  eter- 
nal lying  under  the  curse,  to  the  end  he  may  bo 
eternally  satisfied. 

Answ.  Indeed,  that  which  is  infinite  must  have 
an  eternity  to  satisfy  God  in — that  is,  they  that 
fall  into  the  prison  and  pit  of  utter  darkness  must 
be  there  to  all  eternity,  to  the  end  the  justice  of 
God  may  have  its  full  blow  at  them.  But  now  ho 
that  I  am  speaking  of  is  God,  aud  so  is  infinite. 

U.  ix.  G.  Tit.  i.  IG,  17.  He.  i.  8,3.  Ph.  il  i-H     KoW,  ho  which 

is  true  God  is  able  to  give  iu  as  little  a  time  an 
infinite  satisfaction  as  Adam  was  iu  giving  the 
dissatisfaction.  Adam  himself  might  have  given 
satisfaction  for  himself  as  soon  as  Christ  had  he 
been  very  God,  as  Jesus  Christ  was.  For  tlic 
reason  why  the  posterity  of  Adam,  even  so  many 
of  them  as  fall  short  of  life,  must  lie  broiling  in 
hell  to  all  eternity  is  this — they  are  not  able  to 
give  the  justice  of  God  satisfaction,  they  being  not 
infinite,  as  aforesaid.     •  But  Christ,'  that  is,  God- 


*  Vise  in  the  Psalms,  translated  aSau  in  Acts,  lucaiis  the 
unsccu  place  of  the  dead,  the  iuvisible  world,  or  the  grave. 
-Eu. 


536 


THE   LAW  AND   GRACE  UNFOLDED. 


man,  '  being  come  an  liigh  priest, '  tliat  is,  to  offer 
and  give  satisfaction,  '  of  good  things  to  come,  bj 
a  freater  and  more  perfect  tabernacle,  not  made 
with  hands,  that  is  to  say,  not  of  this  building ; 
neither  by  the  blood  of  goats  and  calves,  but  by 
his  own, ' — mark  you  that,  '  but  by  his  own  blood 
he  entered  in  once  into  the  holy  place,  having 
already  obtained  eternal  redemption ybr  us.'  But 
how  ?  '  For  if  the  blood  of  bulls  and  of  goats, 
and  the  ashes  of  an  heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  flesh ;  how  much 
more  shall  the  blood  of  Christ,  who  through  the 
eternal  Spirit,'  who  through  the  power  and  virtue 
of  his  infinite  Godhead,  '  offered  himself  without 
spot  to  God,  purge  your  conscience  from  dead 
works  to  serve  the  living  God?  And  for  this 
cause,'  that  is,  for  that  he  is  God  as  well  as  man, 
and  so  able  to  give  justice  an  infinite  satisfaction, 
therefore,  '  he  is  the  mediator  of  the  new  covenant, 
that  by  means  of  death,  for  the  redemption  of  the 
transgressions  that  were  under  the  first  testament, 
they  which  are  called  miglit  receive  the  promise 
of  eternal  inheritance.'  iie.  i\.  ii-io.  As  I  said 
before. 

Object.  This  is  much  ;  but  is  God  contented  with 
this  'i  Is  he  satisfied  now  in  the  behalf  of  sinners 
by  this  man's  thus  suffering?  If  he  is,  then  how 
doth  it  appear? 

A'lisw.  It  is  evident,  yea,  wonderful  evident,  that 
this  hath  pleased  him  to  the  full,  as  appeareth  by 
these  following  demonstrations — 

Fast.  In  that  God  did  admit  him  into  his  pre- 
sence ;  yea,  receive  him  with  joy  and  music,  even 
with  the  sound  of  the  trumpet,  at  his  ascension 
into  heaven.  Ps.  xWn.  5.  And  Christ  makes  it  an 
argument  to  his  children  that  his  righteousness 
was  sufficient,  in  that  he  went  to  his  Father,  and 
they  saw  him  no  more,  '  Of  righteousness, '  saith 
he,  '  because  I  go  to  my  Father,  and  ye  see  me 
no  more.'  jn.  xvi.  10.  As  if  he  had  said.  My  Spirit 
shall  show  to  the  world  that  I  have  brought  in  a 
sufficient  righteousness  to  justify  sinners  withal, 
m  that  when  I  go  to  appear  in  the  presence  of  my 
Father  on  their  behalf,  he  shall  give  me  entertain- 
ment, and  not  throw  me  down  from  heaven,  because 
I  did  not  do  it  sufliciently. 
^  Again ;  if  you  consider  the  high  esteem  that 
God  the  Father  doth  set  on  the  death  of  his  Son, 
you  will  find  that  he  hath  received  good  content 
thereby.  When  the  Lord  Jesus,  by  way  of  com- 
plaint, told  his  Father  that  he  and  his  merits  were 
Jiot  valued  to  the  worth,  his  Father  answered.  It 
is  a  light  thing  that  I  should  give  thee,  0  my 
servant,  to  bring  Jacob  again ;  '  I  will  also  give 
thee  for  a  light  to  the  Gentiles,  that  thou  mayest 
be  my  salvation  to  the  end  of  the  earth.'  is.  xiix.  0. 
As  if  the  Lord  had  said,  '  My  Son,  I  do  value  thy 
death  at  a  higher  rate  than  that  thou  shouldst 
save  the  tribes  of  Israel  only  ;  behold  the  Gentiles, 


the  barbarous  heathens,  they  also  shall  be  brought 
in  as  the  price  of  thy  blood.  It  is  a  light  thing 
that  thou  shouldst  be  my  servant  only  to  bring,  or 
redeem,  the  tribes  of  Jacob,  and  to  restore  the 
preserved  of  Israel ;  '  I  will  also  give  thee  for  a 
light  to  the  Gentiles,  that  thou  mayest  be  my  sal- 
vation to  the  end  of  the  earth.'  * 

Again ;  you  may  see  it  also  by  the  carriage  of 
God  the  Father  to  all  the  great  sinners  to  whom 
mercy  Avas  profi^ered.  We  do  not  find  that  God 
maketh  any  objection  against  them  that  come  to 
him  for  the  pardon  of  their  sins  ;  because  he  did 
want  a  satisfaction  suitable  to  the  greatness  of 
their  sins.  There  was  Manasseh,  who  was  one 
that  burned  his  children  in  the  fire  to  the  devil,  that 
used  witchcraft,  that  used  to  worship  the  host  of 
heaven,  that  turned  his  back  on  the  word  that  God 
sent  unto  him  ;  nay,  that  did  worse  than  the  very 
heathen  that  God  cast  out  before  the  children  of 
Israel.  2  Ch.  xxxiii.  1-13.  Also  those  that  are  spoken 
of  in  the  nineteenth  of  Acts,  that  did  spend  so 
much  time  in  conjuration,  and  the  like,  for  such  I 
judge  they  were,  that  when  they  came  to  burn 
their  books,  they  counted  the  price  thereof  to  be 
fifty  thousand  pieces  of  silver.  Ac.  xix.  19.  Simon 
Magus  also,  that  Avas  a  sorcerer,  and  bewitched 
the  whole  city,  yet  he  had  mercy  proffered  to  him 
once  and  again.  Ac.  viiL  I  say,  it  was  not  the 
greatness  of  the  sins  of  these  sinners ;  no,  nor  of 
an  innumerable  company  of  others,  that  made  God 
at  all  to  object  against  the  salvation  of  their  souls, 
which  justice  Avould  have  constrained  him  to  had 
he  not  had  satisfaction  sufficient  by  the  blood  of 
the  Lord  Jesus.  Nay,  further,  I  do  find  that  be- 
cause God  the  Father  would  not  have  the  merits 
of  his  Son  to  be  undervalued,  I  say,  he  doth  there- 
fore freely  by  his  consent  let  mercy  be  proffered  to 
the  greatest  sinners — in  the  first  place,  for  the 
Jews,  that  were  the  worst  of  men  in  that  day  for 
blasphemy  against  the  gospel ;  yet  the  apostle 
proffered  mercy  to  them  in  the  first  place — '  It 
was  necessary,'  saith  he,  '  that  the  word  of  God 
should  first  have  been  spoken  to  you.'  Ac.  iii.  2G; 
.\iii.  -iG.  And  Christ  gave  them  commission  so  to 
do ;  for,  saith  he.  Let  repentance  and  remission  of 
sins  be  preached  in  my  name  among  all  nations, 
and  begin — mark  that,  '  beginning  at  Jerusalem.' 
Lu.  sxiv.  47.  Let  them  that  but  the  other  day  had 
their  hands  up  to  the  elbows  in  my  heart's  blood 
have  the  first  proft'er  of  my  mercy.     And,  saith 


*  IIow  awful  and  vast  must  have  been  tlic  sufferings  of  the 
Saviour,  when  lie  paid  the  redemption  price  for  the  countless 
myriads  of  his  saints;  redeemed  'out  of  every  kindred,  and 
tongue,  and  people,  and  nation.'  IIow  magnilicent  his  glory 
when  Men  tliuusaud  times  ten  thousand,  and  thousands  of 
thousands,  shall  sing  with  a  loud  voice.  Worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  aud  glory,  and  blessing,  for  ever  and 
ever.*  Such  were  the  ecstatic  visions  which  Bunyan  enjoyed, 
drawn  from  the  unerring  pages  of  eternal  truth. — Eu. 


THE  LAW  AND  GRACE  UNFOLDED. 


537 


Paul,  '  For  this  cause  I  oLtained  mercy,  that  in 
me  first  Jesus  Christ  might  show  forth  all  long- 
suffering,  for  a  pattern  to  them  that  should  here- 
after believe  on  him  to  life  everlasting.'  iTi.  i.  le. 
As  the  apostle  saith,  those  sinners  that  were  dead, 
possessed  with  the  devil,  and  the  children  of  wrath, 
he  hath  quickened,  delivered,  and  saved.  That  he 
might,  even  in  the  very  *  ages  to  come,  show  the 
exceeding  riches  of  his  grace,  in  his  kindness  to- 
wards us,'  and  that '  through  Jesus  Christ.'  Ep.  a.  7. 

Second.  It  is  evident  that  that  which  this  man 
did  as  a  common  person  he  did  it  completely  and 
satisfactorily,  as  appears  by  the  openness,  as  I 
may  so  call  it,  which  was  in  the  heart  of  God  to 
him  at  his  resurrection  and  ascension — *Ask  of 
me,'  saith  he,  'and  I  shall  give  thee  the'  very 
'  heathen  for  thine  inheritance,  and  the  uttermost 
parts  of  the  earth  for  thy  possession.'  Ps.  ii.  8. 
And  this  was  at  his  resurrection.  Ac.  liii.  33.  Where- 
as, though  he  had  asked,  yet  if  he  had  not  given 
a  full  and  complete  satisfaction,  justice  would  not 
have  given  him  any  thing;  for  justice,  the  justice 
of  God,  is  so  pure,  that  if  it  be  not  completely 
satisfied  in  every  particular,  it  giveth  nothing  but 
curses.  Ga.  m.  10. 

Third.  It  is  yet  far  more  evident  that  he  hath 
indeed  pleased  God  in  the  behalf  of  sinners,  in 
that  God  hath  given  him  gifts  to  distribute  to  sin- 
ners, yea,  the  worst  of  sinners,  as  a  fruit  of  his 
satisfaction,  and  that  at  his  ascension,  rs.  ixviii.  is. 
Christ  hath  so  satisfied  God,  that  he  hatli  given 
him  all  the  treasures  both  of  heaven  and  earth  to 
dispose  of  as  he  seeth  good;  he  hath  so  pleased 
God,  that  he  hath  given  him  a  name  above  every 
name,  a  sceptre  above  every  sceptre,  a  crown 
above  every  crown,  a  kingdom  above  every  king- 
dom ;  he  hath  given  him  the  highest  place  in 
heaven,  even  his  own  right  hand ;  he  hath  given 
him  all  the  power  of  heaven  and  earth,  and  under 
the  earth,  in  his  own  hand,  to  bind  Avhom  he 
pleaseth,  and  to  set  free  whom  he  thinks  meet ;  he 
hath,  in  a  "word,  such  a  high  esteem  in  the  eyes 
of  his  Father,  that  he  hath  put  into  his  hands  all 
things  that  are  for  the  profit  of  his  people,  both 
in  this  world  and  that  which  is  to  come ;  and  all 
this  as  the  fruit  of  his  faithfulness  in  doing  of  his 
work,  as  the  Mediator  of  the  new  covenant.  Phi  u. 
D ;  Re.  xix.  G.  Thou  hast  asccuded  on  high,  thou 
hast  led  captivity  captive,  thou  hast  received  gifts 
— mark,  thou  hast  received  them — for  men,  even 
for  the  worst  of  men,  for  the  rebellious  also ;  and 
hath  sent  forth  some,  being  furnished  with  these 
gifts ;  some,  I  say,  for  the  work  of  the  ministry, 
to  the  edifying  of  them  that  are  abeady  called, 
and  also  for  the  calling  in  of  all  those  for  whom 
he  covenanted  with  his  Father,  till  all  come  in  the 
unity  of  faith,  <fec.  Ep.  iv.  8-13. 

Fourth,  It  doth  still  appear  yet  far  more  evi- 
dent ;  for  will  you  hear  what  the  Father  himself 

VOL.  I. 


saith  for  the  showing  of  his  well-pleasedness  in 
these  two  particulars — First,  in  that  he  bids  poor 
souls  to  hear  and  to  do  as  Christ  would  have  them. 
Mat.  iii.  17 ;  Lu.  ix.  35.  Secondly,  in  that  he  resolves 
to  make  them  that  turn  their  backs  upon  him, 
that  dishonour  him,  which  is  done  in  a  very  great 
measure  by  those  that  lay  aside  his  merits  done 
by  himself  for  justification;  I  say,  he  that  resolved 
to  make  them  his  footstool,  where  he  saith,  '  Sit 
thou  at  my  right  hand  until  I  make  thine  enemies 
thy  footstool.'  Ps.  ex.  1.  Are  they  enemies  to  thee? 
saith  God.  I  will  be  even  with  them.  Do  they 
slight  thy  merits  ?  do  they  slight  thy  groans,  thy 
tears,  thy  blood,  thy  death,  thy  resurrection  and 
intercession,  thy  second  coming  again  in  heavenly 
glory  ?  I  will  tear  them  and  rend  them ;  I  will 
make  them  as  mire  in  the  streets ;  I  will  make  thy 
enemies  thy  footstool.  Mat.  xxii.  44 ;  ne.  i.  13 ;  x.  13.  Ay, 
saith  he,  and  '  Thou  shalt  dash  them  in  pieces  like 
a  potter's  vessel.'  Ps.  w.  9.  Look  to  it  you  that 
slight  the  merits  of  the  blood  of  Christ. 

Fifth.  Agam  further;  yet  God  will  make  all 
the  world  to  know  that  he  hath  been  and  is  well 
pleased  in  his  Son,  in  that  God  hath  given,  and 
will  make  it  appear  he  hath  given,  the  world  to 
come  into  his  hand ;  and  that  he  shall  raise  the 
dead,  bring  them  before  his  judgment-seat,  execute 
judgment  upon  them,  which  he  pleaseth  to  execute 
judgment  on  to  their  damnation ;  and  to  receive 
them  to  eternal  life  whom  he  doth  favour,  even  so 
many  as  shall  be  found  to  believe  in  his  name  and 
merits.  lie.  ii.  '  For  as  the  Father  hath  life  in 
himself,  so  hath  he  given  to  the  Son  to  have  life 
in  himself;  and  hath  given  him  authority  to  exe- 
cute judgment  also,  because  he  is  the  Son  of  man. 
For  the  hour  is  coming,  in  the  which  all  that  are 
in  the  graves  shall  hear  his  voice  and  shall  coma 
forth ;  they  that  have  done  good,  unto  the  resur- 
rection of  life  ;  and  they  that  have  done  evil,  unto 
the  resurrection  of  damnation.'  jn.  v.  2G-2a.  Ay, 
and  the  worst  enemy  that  Christ  hath  now  shall 
come  at  that  day  with  a  pale  face,  with  a  quaking* 
heart,  and  bended  knees,  trembling  before  him, 
confessing  the  glory  of  his  merits,  and  the  virtue 
there  Avas  in  them  to  save,  '  to  the  glory  of  God 
the  Father,'  iio.  xiv.  u ;  Phi.  u.  11. 

Much  more  might  be  added  to  discover  the  glo- 
rious perfection  of  this  man's  satisfaction;  but  for 
you  that  desire  to  be  further  satisfied  concerning 
this,  search  the  Scriptures,  and  beg  of  God  to  give 
you  faith  and  understanding  therein ;  and  as  for 
you  that  slight  these  things,  and  continue  so  do- 
ing, God  hath  another  way  to  take  with  you,  even 
to  dash  you  in  pieces  like  a  potter's  vessel ;  for 
this  hath  Christ  received  of  his  Father  to  do  unto 

you.    Ke.  ii.  27. 

Thus  I  have  sliowcd  you  in  particular,  tliat  the 
covenant  of  the  grace  of  God  is  free  and  unchange- 
able to  men — that  is,  in  that  it  hath  been  obtained 

O  Y 


53S 


THE  LAW  AND  GKACE  UNFOLDED. 


for  men,  and  that  perfectly,  to  the  satisfying  of 
justice,  and  taking  all  things  out  of  the  way  that 
were   any   ways   a   hindrance   to   our    salvation, 

CoL  ii.  14. 

The  covenant  of  grace  tmdiangeahle ;  ilie  opposers 
ansivered. 

The  second  thing  for  the  discovering  of  this  frce- 
ness  and  constancy  of  the  covenant  of  the  grace 
of  God  is  manifested  thus — 

First.  Whatsoever  any  man  hath  of  the  grace 
of  God,  he  hath  it  as  a  free  gift  of  God  through 
Christ  Jesus  the  mediator  of  this  covenant,  even 
when  they  are  in  a  state  of  enmity  to  him,  whe- 
ther it  be  Christ  as  the  foundation-stone,  or  faith 
to  lay  hold  of  him,  mark  that.  Ro.  v.  8,  9;  Coi.  i.  21,  22. 
'  For  by  grace  are  ye  saved,  through  faith ;  and 
that  not  of  yourselves,'  not  for  anything  in  you, 
or  done  by  you  for  the  purchasing  of  it,  but  '  it  is 
the  free  gift  of  God, '  Ep.  a.  s,  and  that  bestowed  on 
you,  even  when  ye  *  were  dead  in  trespasses  and 
sins.'  Ep.  ii.  1,  9.  Nay,  if  thou  hast  so  much  as  one 
desire  that  is  right,  it  is  the  gift  of  God ;  for  of 
ourselves,  saith  the  apostle,  we  are  not  able  to 
speak  a  good  word,   or  thmk  a  good  thought. 

2  Cor.  iii.  5. 

Was  it  not  grace,  absolute  grace,  that  God 
made  promise  to  Adam  after  transgression?  Ge. 
iii.  15.  Was  it  not  free  grace  in  God  to  save  such 
a  Avretch  as  Manasseh  was,  who  used  enchant- 
ments, witchcraft,  burnt  his  children  in  the  fire, 
and  wrought  much  evil  ?  2  Ch.  xxxUi.  Was  it  not 
free  grace  to  save  such  as  those  were  that  are 
spoken  of  in  the  16th  of  Ezekiel,  which  no  eye 
pitied?  Was  it  not  free  grace  for  Christ  to  give 
Peter  a  loving  look  after  he  had  cursed,  and  swore, 
and  denied  him?  Was  it  not  free  grace  that  met 
Paul  when  he  was  agoing  to  Damascus  to  perse- 
cute, which  converted  him,  and  made  him  a  vessel 
of  mercy  ? 

And  what  shall  I  say  of  such  that  are  spoken 
of  in  the  1  Co.  vi.  9, 10,  speaking  there  of  fornicators, 
idolaters,  adulterers,  effeminate,  abusers  of  them- 
selves with  mankind,  thieves,  covetous,  drunkards, 
revilers,  extortioners,  the  basest  of  sinners  in  the 
world,  and  yet  were  washed,  and  yet  were  justi- 
fied ;  was  it  not  freely  by  grace  ?  0  saints,  you 
that  are  in  heaven  cry  out,  '  We  came  hither  by 
grace ;  and  you  that  are  on  earth,  I  am  sure  you 
cry,  If  ever  we  do  go  thither,  it  must  be  freely  by 
grace ! 

Second.  In  the  next  place,  it  appears  to  be  un- 
changeable in  this— 1.  Because  justice  being  once 
satisfied  doth  not  use  to  call  for  the  debt  again. 
No ;  let  never  such  a  sinner  come  to  Jesus  Christ, 
and  so  to  God  by  him,  and  justice,  instead  of 
speaking  against  the  salvation  of  that  sinner,  it 
will  say,  I  am  just  as  well  as  faitliful  to  forgive 
him   his    sins.    1  Jn.  i.  0.      When  justice    itself  is 


pleased  with  a  man,  and  speaks  on  his  side,  in- 
stead of  speaking  against  him,  we  may  well  cry 
out,  Who  shall  condemn?  2.  Because  there  is 
no  law  to  come  in  against  the  sinner  that  believes 
in  Jesus  Christ:  for  he  is  not  under  that,  and  that 
by  right  comes  in  against  none  but  those  that  are 
under  it.  But  believers  are  not  under  that — that 
is,  not  their  Lord,  therefore  that  hath  nothing  to 
do  with  them;  and  besides,  Christ's  blood  hath 
not  only  taken  away  the  curse  thereof,  but  also 
he  hath  in  his  own  person  completely  fulfilled  it 
as  a  public  person  in  our  stead,  no.  viii.  1-4.  3.  The 
devil  that  accused  them  is  destroyed.  He.  ii.  14, 15. 
4.  Death,  and  the  grave,  and  hell  are  overcome. 
1  Co.  XV.  55 ;  Ho.  xiii.  14.  5.  Sin,  that  great  enemy  of 
man's  salvation,  that  is  washed  away.  Re.  i.  5.  6. 
The  righteousness  of  God  is  put  upon  them  that 
believe,  and  given  to  them,  and  they  are  found  in 
it.  rhi.  iii.  8-10;  Ro.  iii.  22.  7.  Christ  is  always  in 
heaven  to  plead  for  them,  and  to  prepare  a  place 
for  them.  He.  vii.  24 ;  Jn.  xiv.  1—4.  8.  He  hath  not 
only  promised  that  he  will  not  leave  us,  nor  for- 
sake us,  but  he  hath  also  sworn  to  fulfil  his  pro- 
mises. 0  rich  grace!  free  grace!  Lord,  who 
desired  thee  to  promise?  who  compelled  thee  to 
swear?  We  use  to  take  honest  men  upon  their 
bare  word ;  but  God,  '  willing  more  abundantly  to 
show  unto  the  heirs  of  promise  the  immutability 
of  his  counsel,'  hath  'confirmed  it  by  an  oath,  that 
by  two  immutable  things,'  his  promise  and  his 
oath,  'in  which  it  was  impossible  for  God  to  lie,' 
or  break  either  of  them,  '  we  might  have  a  strong 
consolation  who  have  fled  for  refuge  to  lay  hold 
upon  the  hope  set  before  us.'  He.  vi,  la-is.  I  will 
warrant  you,  God  will  never  break  his  oath;  thei'e- 
fore  we  may  well  have  good  ground  to  hope  from 
such  a  good  foundation  as  this,  that  God  will  never 
leave  us  indeed.     Again, 

Third.  Not  only  thus,  but,  1.  God  hath  begotten 
believers  again  to  himself,  to  be  his  adopted  and 
accepted  children,  in  and  through  the  Lord  Jesus. 
1  Pe.  i.  3.  2.  God  hath  prepared  a  kingdom  for 
them  before  the  foundation  of  the  world,  through 

Jesus  Christ.  Mat.  xsv.    3.  He  hath  given  These  tilings  are 

them  an  earnest  of  their  happiness  ^^^^  ^"^^  l^^^_ 
while  they  live  here  in  this  world,    partof  tiiebook 

1  IT         1  11     ^^i'lch    contain- 

'Alter  that  ye  believed  ye  were  sealed  etii  the  dis- 
with  that  Holy  Spirit  of  promise,  pHwiegesofthe 
which  is  the  earnest  of  our  inheritance  "^^^  covenant. 
until  the  redemption  of  the  purchased  possession, 
unto  the  praise  of  his  glory,'  and  that  through 
this  Jesus.  Ep.  i.  is,  14.  4.  If  his  children  sin 
through  weakness,  or  by  sudden  temptation,  they 
confessing  of  it,  he  willingly  forgives,  and  heals 
all  their  wounds,  reneweth  his  love  towards  them, 
waits  to  do  them  good,  casteth  their  sins  into  the 
depths  of  the  sea,  and  all  this  freely,  without  any 
work  done  by  men  as  men — Not  for  your  own 
sakes  do  I  do  this,  0  house  of  Israel,  be  it  known 


THE  LAW  AND  GRACE  UNFOLDED. 


539 


■unto  3'0ii,  saith  the  Lord,  but  ■wholly  and  alone  by 
the  blood  of  Jesus.  Eze.  xxxvi.  22,  23.  5.  In  a  ■word, 
if  you  -wovdd  see  it  altogether,  God's  love  was  the 
cause  why  Jesus  Christ  was  sent  to  bleed  for  sin- 
ners. Jesus  Christ's  bleeding  stops  the  cries  of 
Divine  justice;  God  looks  upon  them  as  complete 
in  him,  gives  them  to  him  as  his  by  right  of  pur- 
chase. Jesus  ever  lives  to  pray  for  them  that  are 
thus  given  unto  him.  God  sends  his  Holy  Spirit 
into  them  to  reveal  this  to  them,  sends  his  angels 
to  minister  for  them ;  and  all  this  by  virtue  of  an 
everlasting  covenant  between  the  Father  and  the 
Son.  Thrice  happy  are  the  people  that  are  in 
such  a  case ! 

Isaj,  further,  he  hath  made  them  brethren  with 
Tiiese  tilings  I   Jcsus  Christ,  members  of  his  flesh  and 

Seated   upon   0^  ^^^  bones,  thc  spouse  of  this  Lord 

more  largely.     Jesus  ;    and    all   to   show   you   how 
dearly,  how  really,  how  constantly  he  loveth  us, 
who,  by  the  faith  of  his  operation,  have  laid  hold 
upon  him. 
[Further  Arguments  and  Objections  answered.] 
I  shall  now  lay  down  a  few  arguments  for  thc 
superabundant  clearing  of  it,  and  afterwards  an- 
swer two  or  three   objections  that  may  be  made 
against  it,  and  so  I  shall  fall  upon  the  next  thing. 
First.  God  loves  the  saints  as  he  loves  Jesus 

Christ;  and  God  loves  Jesus  Christ  with  an  eter- 
nal love ;  therefore  the  saints  also  with  the  same. 

'  Thou  hast  loved  them  as  thou  hast  loved  me.'  Jn. 

svii.  23. 

Second.  That  love  which  is  God  himself,  must 

needs  be  everlasting  love ;  and  that  is  the  love 

wherewith   God  hath  loved  his   saints  in  Christ 

Jesus ;  therefore  his  love  towards  his  children  in 

,    Christ  must  needs  be  an  everlasting 

lou  must    not  m,  •  ^  i 

understand  love.  There  is  none  dare  say  that 
God  is°a^pas^  the  love  of  God  is  mixed  with  a  created 
us-"^  ^lut '\he  naixture;    if  not,  then  it  must  needs 

love  of  God  is    \)q  himself.    1  Jn.  iv.  IG. 

senceoruatu^e  Tliird.  That  lovc  wlilcli  is  always 
of  God.  pitched  upon  us,  in  an  object  as  holy 

as  God,  must  needs  be  an  everlasting  love.  Now 
the  love  of  God  was  and  is  pitched  upon  us,  through 
an  object  as  holy  as  God  himself,  even  our  Lord 
Jesus  ;  therefore  it  must  needs  be  unchangeable. 

Fourth.  If  he  with  whom  the  covenant  of  grace 
was  made,  did  in  every  thing  and  condition  do  even 
what  the  Lord  could  desu-e  or  require  of  him,  that 
his  love  might  be  extended  to  us,  and  that  for 
ever,  then  his  love  must  needs  be  an  everlasting- 
love,  seeing  everything  required  of  us  was  com- 
pletely accomplished  for  us  by  him ;  and  all  this 
hath  our  Lord  Jesus  done,  and  that  most  gloriously, 
even  on  our  behalf;  therefore  it  must  needs  be  a 
love  that  lasts  for  ever  and  ever. 

Fifth.  If  God  hath  declared  himself  to  be  thc 
God  that  changeth  not,  and  hath  sworn  to  be  im- 
mutable in  his  promise,  then  surely  he  will  be 


unchangeable ;  and  he  hath  done  so  ;  therefore  it  is 
impossible  for  God  to  lie,  and  so  for  his  eternal 
love  to  be  changeable.  He.  vi.  i3-is.  Here  is  an 
argument  of  the  Spirit's  own  making!  Who  can 
contradict  it?  If  any  object,  and  say.  But  still  it 
is  upon  the  condition  of  believing — I  answer,  The 
condition  also  is  his  own  free  gift,  and  not  a  quali- 
fication arising  from  the  stock  of  nature.  Ep.  ii.  8. 
rw.  i.  23,  29.  So  that  here  is  the  love  unchangeable ; 
here  is  also  the  condition  given  by  him  whose  love 
is  unchangeable,  which  may  serve  yet  further  for 
a  strong  argument  that  God  will  have  his  love 
unchangeable.  Sinner,  this  is  better  felt  and 
enjoyed  than  talked  of. 

Objection  First.  But  if  this  love  of  God  be  un- 
changeable in  itself,  yet  it  is  not  The  first  objec- 
unchangeably  set  upon  the  saints  un-  '''°°- 

less  they  behave  themselves  the  better, 

Ansvo.  As  God's  love  at  the  first  was  bestowed 
upon  the  saints  without  anything  foreseen  by  the 
Lord  in  them,  as  done  by  them,  De.  i.'c  4-g,  so  he 
goeth  on  with  the  same,  saying,  '  I  will  never  leave 
thee  nor  forsake  thee.'  He.  xiii.  5. 

Objection  Second.  But  how  cometh  it  to  pass 
then,  that  many  fall  off  again  from  the  jiie  second  ob- 
grace  of  the  gospel,  after  a  profession        jectiou. 
of  it  for  some  time ;  some  to  delusions,  and  some 
to  their  open  sins  again? 

Ansio.  They  are  all  fallen  away,  not  from  the 
everlasting  love  of  God  to  them,  but  from  the  pro- 
fession of  the  love  of  God  to  them.  Men  may 
profess  that  God  loves  them  when  there  is  no  such 
matter,  and  that  they  arc  the  children  of  God, 
when  the  devil  is  their  father ;  as  it  is  in  Jn.  viii.  40- 
44.  Therefore  they  that  do  finally  fall  away  from 
a  profession  of  the  grace  of  the  gospel,  it  is,  first, 
because  they  are  bastards,  and  not  sons.  Secondly, 
because  as  they  are  not  sons,  so  God  sufiereth  them 
to  fall,  to  make  it  appear  that  they  are  not  sons, 
not  of  the  household  of  God — '  They  went  out  from 
us,  but  they  were  not  of  us ;  for  if  they  had  been 
of  us,  they  would,  no  doubt,'  mark  that,  '  no 
doubt,'  saith  he,  *  tliey  would  have  continued  with 
us :  but  they  went  out '  from  us,  •  that  it  might  be 
made  manifest  that  they  were  not  all  of  us.'  i  Jn.  ii. 
19.  And  though  Ilymeneus  and  Philetus  do  throw 
themselves  headlong  to  hell,  'nevertheless  the 
foundation  of  God  standcth  sure,  having  this  seal, 
The  Lord  knoweth  them  that  are  his.'  2Ti.  ii.  17-19. 
Objection  Third.  But  the  scripture  saith  that 
there  are  some  that  had  faith,  yet  lost  The  third  objcc- 
it,   and  have  made  shipwreck  of  it.  *"*"■ 

Now  God  loves  no  longer  than  they  believe,  as  is 
evident;  for  'he  that  believeth  not  shall  be  damned.' 
So  then,  if  some  may  have  faith,  and  yet  lose  it, 
and  so  lose  the  love  of  God  because  they  have  lost 
their  faith,  it  is  evident  that  God's  love  is  not  so 
immutable  as  you  say  it  is  to  every  one  that 
believeth. 


6i0 


THE  LAW  AND  GRACE  UNFOLDED. 


Answ.  There  are  more  sorts  of  faith  than  one 
that  are  spoken  of  in  Scripture — 

1.  There  is  a  faith  that  men  may  have,  and  yet 
he  nothing,  none  of  the  saints  of  God,  and  yet  may 
do  "-reat  things  therewith,  i  Co.  xiii.  1-4. 

2.  There  is  a  faith  that  was  wrought  merely  hy 
the  operation  of  the  miracles  that  were  done  in 
those  days  hy  Christ  and  his  followers — *  And 
many  of  the  people  helieved  on  him.'  How  came 
they  by  their  faith  ?  Why,  hy  the  operation  of 
the  miracles  that  ho  did  among  them ;  for  said 
they,  '  When  Christ  cometh  will  he  do  more  mir- 
acles than  this  man  hath  done?'  Jn.  vii.  31.  The 
f^'reat  thing  that  wrought  their  faith  in  them,  was 
only  hy  seeing  the  miracles  that  he  did,  Jn.  ii.  2s, 
which  is  not  that  saving  faith  which  is  called  the 
faith  of  God's  elect,  as  is  evident ;  for  there  must 
not  he  only  miracles  wrought  upon  outward  objects 
to  beget  that— that  being  too  weak  a  thing — but 
it  must  be  by  the  same  power  that  was  stretched 
out  in  raising  Christ  from  the  dead;  yea,  the 
exceeding  greatness  of  that  power.  Ep.  i.  is,  13.  So 
there  is  a  believing,  being  taken  with  some  mar- 
vellous work,  visibly  appearing  to  the  outward  sense 
of  seeing ;  and  there  is  a  believing  that  is  wrought 
in  the  heart  by  an  invisible  operation  of  the  Spirit, 
revealing  the  certainty  of  the  satisfaction  of  the 
merits  of  Christ  to  the  soul  in  a  more  glorious 
way,  both  for  certainty  and  for  durableness,  both 
as  to  the  promise  and  the  constancy  of  it.  Mat. 

r»i.  17,  18. 

3.  There  is  a  faith  of  a  man's  own,  of  a  man's 
self  also ;  but  the  faith  of  the  operation  of  God,  in 
Scripture,  is  set  in  opposition  to  that ;  for,  saith 
lie,  you  are  saved  by  grace,  '  through  faith,  and 
that  not  of  yourselves,'  of  your  own  making,  but 
that  which  is  the  free  gift  of  God.  Ep.  ii.  8. 

4.  We  say  there  is  an  historical  faith — that  is, 
such  as  is  begotten  merely  by  the  history  of  the 
Word,  not  by  the  co-operation  of  the  Spirit  with  the 
Word. 

5.  We  say  there  is  a  traditional  faith — that  is, . 
to  believe  things  by  tradition,  because  others  say"* 
they  believe  them ;  this  is  received  by  tradition, 
not  by  revelation,  and  shall  never  be  able  to  stand, 
neither  at  the  day  of  death,  nor  at  the  day  of  judg- 
ment ;  though  possibly  men,  while  they  live  here, 
may  esteem  themselves  and  states  to  be  very  good, 
because  their  heads  are  filled  full  of  it. 

6.  There  is  a  faith  that  is  called  in  Scripture  a 
dead  faith,  the  faith  of  devils,  or  of  the  devil;  they 
also  that  have  only  this,  they  are  like  the  devil, 
and  as  sure  to  be  damned  as  he,  notwithstanding 
their  faith,  if  they  get  no  better  into  their  hearts ; 
for  it  is  far  off  from  enabling  of  them  to  lay  hold 
of  Jesus  Christ,  and  so  to  put  him  on  for  eternal 
life  and  sanctification,  which  they  must  do  if  ever 
they  be  saved.  Ja.  u.  19,  2c. 

But  all  these  are  short  of  the  savinfr  faith  of 


God's  elect,  as  is  manifest;  I  say,  first,  Because 
these  may  be  wrought,  and  not  by  that  power  so 
exceedingly  stretched  forth.  Secondly,  Because 
these  are  wrought,  partly,  (1.)  By  the  sense  of  see- 
ing— namely,  the  miracles — not  by  hearing ;  and, 
(2.)  The  rest  is  wrought  by  a  traditional  or  histori- 
cal influence  of  the  words  in  their  heads,  not  by  a 
heavenly,  invisible,  almighty,  and  saving  operation 
of  the  Spirit  of  God  in  their  hearts. 

7.  I  do  suppose  also  that  there  is  a  faith  that  is 
wrought  upon  men  through  the  influence  of  those 
gifts  and  abilities  that  God  gives  sometimes  to 
those  that  are  not  his  own  by  election,  though  by 
cfeation  ;  my  meaning  is,  some  men,  finding  that 
God  hath  given  them  very  great  gifts  and  abilities, 
— as  to  the  gifts  of  preaching,  praying,  working- 
miracles,  or  the  like — I  say,  they  therefore  do  con- 
clude that  God  is  their  Father,  and  they  his  children; 
the  ground  of  which  confidence  is  still  begotten, 
not  by  the  glorious  operation  of  the  Spirit,  but 
by  a  considering  of  the  great  gifts  that  God  hath 
bestowed  upon  them  as  to  the  tilings  before-men- 
tioned. As  thus,  (1.)  The  poor  soul  considering  how 
ignorant  it  was,  and  now  how  knowing  it  is.  (2.) 
Considering  how  vain  it  formerly  was,  and  also 
now  how  civil  it  is,  presently  makes  this  conclusion 
— Surely  God  loves  me,  surely  he  hath  made  me 
one  of  his,  and  will  save  me.  This  is  now  a  wrong 
faith,  as  is  evident,  in  that  it  is  placed  upon  a 
wrong  object;  for  mark,  this  faith  is  not  placed 
assuredly  on  God's  grace  alone,  through  the  blood 
and  merits  of  Christ  being  discovered  efi"ectually  to 
the  soul,  but  upon  God  through  those  things  that 
God  hath  given  it,  as  of  gifts,  either  to  preach,  or 
pray,  or  do  great  works,  or  the  like,  wdiich  will 
assuredly  come  to  nought  as  sure  as  God  is  in 
heaven,  if  no  better  faith  and  ground  of  faith  be 
found  out  for  thy  soul  savingly  to  rest  upon. 

As  to  the  second  clause  of  the  objection,  which 
runs  to  this  effect,  God  loves  men  upon  the  account 
of  their  believing,  I  answer,  that  God  loves  men 
before  they  believe ;  he  loves  them,  he  calls  them, 
and  gives  them  faith  to  believe — '  But  God,  who  is 
rich  in  mercy,  for  his  great  love  wherewith  he 
loved  us,'  when?  when  he  believed,  or  before? 
'  even  when  we  were  dead  in  sins,'  and  so,  far  off 
from  believers,  'hath  quickened  us  together  with ' 
Chi'ist,  *  by  grace  ye  are  saved.'  Ep.  ii.  4,  5. 

Now,  also,  I  suppose  that  thou  wilt  say  in  thy 
heart,  I  Avould  you  Avould  show  us  then  what  is 
saving  faith  ;  which  thing  it  may  be  I  may  touch 
upon  a  while  hence,  in  the  next  thing  that  I  am  to 
speak  unto.  0  they  that  have  that  are  safe  in- 
deed : 

Second.      Who  and  how  men  are  actually 
drought  into  the  new  covenant. 

The  SECOND  thing  that  I  am  to  speak  unto  is 
this — Who  tliey  are  that  are  actually  brought  into 


THE  LAW  AND  GRACE  UNPOLDED, 


541 


this  free  and  uncliangeoLle  grace ;  and  also  now 
they  are  brought  in. 

Answ.  Indeed,  now  we  are  come  to  the  pincli  of 
the  whole  discourse ;  and  if  God  do  but  help  me  to 
run  rightly  through  this,  as  I  do  verily  believe  he 
•will,  I  may  do  thee,  reader,  good,  and  bring  glory 
to  my  God. 

The  question  contalneth  these  two  branches — 
First.  Wlio  are  brought  in ;  Second.  Roio  they  are 
brought  in. 

[First.  WJio  are  brought  z?i  ?]  The  first  is  quicldy 
ansAvered — '  Christ  Jesus  came  into  the  world  to 
save  sinners,'  Jewish  sinners.  Gentile  sinners,  old 
sinners,  young  sinners,  great  sinners,  the  chiefest 
cf  sinners.  Publicans  and  harlots — that  is,  whores, 
cheaters,  and  exactors — shall  enter  into  the  king- 
dom of  heaven,    l  Ti.  i.  15.   Ro.  v.  7-11.    1  Co.  vi.  0,  10.    Mat. 

xxi.  31.  '  For  I  came  not,'  saith  Christ,  '  to  call  the 
righteous,  but  sinners  to  repentance.'  Mar.  ii.  17. 

A  sinner  in  the  Scripture  is  described  in  general 
to  be  a  transgressor  of  the  law — '  Whosoever  com- 
mitteth  sin,  transgresseth  the  law;  for  sin  is  the 
transgression  of  the  law. '  1  Jn.  iii.  4.  But  particu- 
larly; they  are  described  in  a  more  particular  way, 
as,  1 .  Such  as  in  whom  dwelleth  the  devil.  Ep.  u.  2,  0. 

2.  Such  as  will  do  the  service  of  him,  Jn.  viiL  a. 

3.  Such  as  are  enemies  to  God.  Coi.  i.  21.  4.  Such 
as  are  drunkards,  whoremasters,  liars,  perjured 
persons,  covetous,  revilers,  extortioners,  fornica- 
tors, swearers,  possessed  with  devils,  thieves,  idola- 
ters, witches,  sorcerers,  conjurors,  murderers,  and 

the    like.    1  Co.  vi.  0,  10.    2  Ch.  srxUi.  1-13.    Ac.  ii.  3C,  37  ;   ix. 

1-G ;  six.  19.  1  Ti.  i.  14-iG.  These  are  sinners,  and  such 
sinners  that  God  hath  prepared  heaven,  happiness, 
pardon  of  sin,  and  an  inheritance  of  God,  with 
Christ,  with  saints,  with  angels,  if  they  do  come 
in  and  accept  of  grace,  as  I  might  prove  at  large ; 
for  God's  grace  is  so  great,  that  if  they  do  come 
to  him  by  Christ,  presently  all  is  forgiven  them ; 
therefore  never  object  that  thy  sins  are  too  great 
to  be  pardoned  ;  but  come,  taste  and  see  how  good 
the  Lord  is  to  any  whosoever  come  unto  him. 

[Second.]  The  second  thing  is,  Hoio  are  these 
brought  into  this  everlasting  covenant  of  grace  ? 

Answ.  When  God  dotli  in  deed  and  in  truth 
„      ,   ,,        bring  in  a  sinner  into  this  most  blessed 

Come  to  the  o 

touciistouc,      covenant,  for  so  it  is,  he  usualh'  goeth 

sinner.  ,,  . 

this  way — 

First.  He  slays  or  kills  the  party  to  all  things 
besides  himself,  and  his  Son  Jesus  Christ,  and  the 
comforts  of  the  Spirit.  For  the  clearing  of  this  I 
shall  show  you,  I.  With  wliat  God  kills;  II.  How 
God  kills ;  III.  To  what  God  kills  those  whom  he 
makes  alive  in  Jesus  Christ. 

I.  [W/iat  God  kills].  When  God  brings  sinners 
into  the  covenant  of  grace,  he  doth  first  kill  them 
with  the  covenant  of  Avorks,  which  is  the  moral 
law,  or  ten  commandments.  This  is  Paul's  doc- 
trine, and  also  Paul's  experience.     It  is  his  doc- 


trine where  he  saith,  '  The  ministration  of  death 
engraven  in  stones — the  ministration  of  condem- 
nation,' which  is  the  law,  in  that  place  called  the 
letter,  'killeth.'  2  Co.  iii.  c-9.  The  letter,  saith  he, 
killeth ;  or  the  law,  or  the  ministration  of  death, 
which  in  another  place  is  called  '  the  voice  of 
words,'  He.  xii.  ID.  bccausc  they  have  no  life  in  them, 
but  rather  death  and  damnation,  through  our  in- 
ability to  fulfil  them,  doth  kill.  Ro.  viii.  3.  2Co.vi.  It 
is  his  experience  where  he  saith,  *  I  was  alive ' 
that  is,  to  my  own  things,  phi.  iii.  7-10,  *  without  the 
law  once,'  that  is,  before  God  did  strike  him  dead 
by  it,  *  but  wlien  the  commandment  came, '  that  is, 
to  do  and  exercise  its  right  office  on  me,  which 
was  to  kill  me,  then,  'sin  revived,  and  I  died,* 
and  I  was  killed.  'And  the  commandment,'  or 
the  law,  '  which  was  ordained  to  '  be  unto  '  life,  I 
found  to  be  unto  death.  For  sin  taking  occasion 
by  the  commandment,  deceived  me,  and  by  it  slew 
me.'  Ro.  \ii.  9-11.  And  indeed,  to  speak  my  own 
experience,  together  with  the  experience  of  all  the 
saints,  they  can  seal  with  me  to  this,  more  or  less. 

II.  But  how  doth  God  kill  with  this  law,  or 
covenant  ? 

1.  By  opening  to  the  soul  the  spirituality  of  it 
— 'The  law  is  spiritual,'  saith  he,  'but  I  am  car- 
nal, sold  under  sin. '  Ro.  vii.  14.  Now  the  spirituality 
of  the  law  is  discovered  this  Avay — 

(1.)  By  showing  to  the  soul  that  every  sinful 
thought  is  a  sin  against  it.  Ay,  sinner,  when  the 
law  doth  come  home  indeed  upon  thy  soul  in  the 
spirituality  of  it,  it  will  discover  such  things  to 
thee  to  be  sins  that  now  thou  lookest  over  and 
regardest  not ;  that  is  a  remarkable  saying  of  Paul 
when  he  saith,  'Sin  revived,  and  I  died.'  Sin 
revived,  saith  he ;  as  if  he  had  said.  Those  things 
that  before  I  did  not  value  nor  regard,  but  looked 
upon  them  to  be  trifles,  to  bo  dead,  and  forgotten ; 
but  when  the  law  was  fastened  on  my  soul,  it  did 
so  raise  them  from  the  dead,  call  them  to  mind,  so 
muster  them  before  my  face,  and  put  such  strength 
into  them,  that  I  was  overmastered  by  them,  by 
the  guilt  of  them.  Sin  revived  by  the  command- 
ment, or  my  sins  had  mighty  strength,  life,  and 
abundance  of  force  upon  me  because  of  that,  inso- 
much that  they  killed  me.  Mat.  v.  2s. 

(2.)  It  showcth  that  every  such  sin  dcserveth 
eternal  damnation.  Friends,  I  doubt  there  be  but 
few  of  you  that  have  seen  the  spirituality  of  the 
law  of  works.  But  this  is  one  thing  in  which  it 
discovereth  its  spirituality,  and  this  is  the  proper 
work  of  the  law. 

(3.)  God,  with  a  discovery  of  this,  doth  also  dis- 
cover his  own  divine  and  infinite  justice,  of  which 
the  law  is  a  description,  Avhich  backs  what  is  dis- 
covered by  the  law,  and  that  by  discovering  of  its 
purity  and  holiness  to  be  so  divine,  so  pure,  so 
upright,  and  so  far  of  from  winking  at  the  least 
sin,  that  he  doth  by  that  law,  without  any  favour. 


542 


THE  LAW  AND  GRACE  UNFOLDED. 


condemn  the  sinner  for  that  sin.  Ca.  iu.  lo.  Now, 
•when  ]ie  hath  brought  the  soul  into  this  praemunire,* 
into  this  puzzle,  then, 

2.  He  showeth  to  the  soul  the  nature  and  con- 
dition of  the  la^y  as  to  its  dealing  with,  or  forbear- 
ing of,  the  sinner  that  hath  sinned  against  it ;  which 
is  to  pass  an  eternal  curse  upon  both  soul  and  body 
of  the  party  so  offending,  saying  to  him.  Cursed  be 
the  man  that  continueth  not  in  cvcrj'thing  that  is 
written  in  the  book  of  the  law  to  do  it ;  for,  saith 
the  law,  this  is  my  proper  work ;  first,  to  show  thee 
thy  sins ;  and  when  I  have  done  that,  then,  in  the 
next  place,  to  condemn  thee  for  them,  and  that 
without  all  remedy,  as  from  me,  or  anything  within 
my  bounds ;  for  I  am  not  to  save  any,  to  pardon 
any — nay,  not  to  favour  any  in  the  least  thing  that 
have  sinned  against  me ;  for  God  did  not  send  me 
to  make  alive,  but  to  discover  sin,  and  to  condemn 
for  the  same.     Now,  so  soon  as  this  is  presented 
to  the  conscience,  in  the  next  place,  the  Lord  also 
by  this  law  doth  show  that  now  there  is  no  righ- 
teous act  according  to  the  tenor  of  that  covenant 
that  can  replieve  him,  or  take  him  off  from  all  this 
horror  and  curse  that  lies  upon  him ;  because  that 
is  not  an  administration  of  pardon,  as  I  said  before, 
to  forgive  the  sin,  but  an  administration  of  damna- 
tion, because  of  transgression.     0,  the  very  dis- 
covery of  this  striketh  the  soul  into  a  deadly  swoon, 
even  above  half  dead !     But  when  God  doth  do  the 
work  indeed,  he  doth,  in  the  next  place,  show  the 
soul  that  he  is  the  man  that  is  eternally  under 
this  covenant  by  nature,  and  that  it  is  he  that  hath 
sinned  against  this  law,  and  doth  by  right  deserve 
the  curse  and  displeasure  of  the  same,  and  that  all 
that  ever  he  can  do  will  not  give  satisfaction  to  that 
glorious  justice  that  did  give  this  law ;  holy  actions, 
tears  of  blood,  selling  all,  and  giving  it  to  the  poor, 
or  whatever  else  can  be  done  by  thee,  it  comes  all 
short  and  is  all  to  no  purpose,  pw.  iii.     I  will  war- 
rant him,  he  that  seeth  this,  it  will  kill  him  to  that 
which  he  was  alive  unto  before,  though  he  had  a 
thousand  lives.    Ah,  sinners,  sinners,  were  you  but 
sensible  indeed  of  the  severity  and  truth  of  this, 
it  would  make  you  look  about  you  to  purpose  ! 
0,  how  would  it  make  you  strive  to  stop  at  that 
that  now  you  drink  down  with  delight !    How  many 
oaths  would  it  make  you  bite  asunder !     Nay,  it 
would  make  you  bite  your  tongues  to  think  that 
they  should  be  used  as  instruments  of  the  devil  to 
bring  your  soids  into  such  an  unspeakable  misery ; 
then  also  we  should  not  have  you  hang  the  salva- 
tion of  your  souls  upon  such  slender  pins  as  now 
you  do ;  no,  no ;  but  you  would  be  in  another  mind 
then.     0,  then  wc  should   have  you  cry  out,  I 
must  have  Christ;  what  shall  I  do  for  Christ?  how 
shall  I  come  at  Christ?     Would  I  was  sure,  truly 

*  This  is  a  singular  use  of  the  law  tcnu  '  prcmunirc/  mean- 
iug  that  the  soul  has  trusted  in  a  foreign  jui'isdiction,  incurred 
God's  anger,  aud  forfeited  its  liberty  aud  all  its  "-ood^. — Ed. 


sure  of  Christ.  My  soul  is  gone,  damned,  cast 
away,  and  must  for  ever  burn  with  the  devils,  if  I 
do  not  get  precious  Jesus  Christ! 

3.  Iu  the  next  place,  when  God  hath  done  this, 
then  he  further  shows  the  soul  that  that  covenant 
which  it  is  under  by  nature  is  distinct  from  the 
covenant  of  grace  ;  and  also  they  that  are  under  it 
are  by  nature  without  any  of  the  graces  which  they 
have  that  are  under  the  covenant  of  grace  ;  as,  (1.) 
That  it  hath  no  faith.  Jn.  xvi.  9.  (2.)  No  hope.  Ep. 
ii.  12.  (3.)  Nor  none  of  the  Spirit  to  work  these 
things  in  it  by  nature.  (4.)  Neither  will  that 
covenant  give  to  them  any  peace  with  God.  (5.) 
No  promise  of  safeguard  from  his  revenging  law 
by  that  covenant.  (6.)  But  lieth  by  nature  liable 
to  all  the  curses,  and  condemnings,  and  thunder- 
claps of  this  most  fiery  covenant.  (7.)  That  it  will 
accept  of  no  sorrow,  no  repentance,  no  satisfaction, 
as  from  thee.  (8.)  That  it  calls  for  no  less  than 
the  shedding  of  thy  blood.  (9.)  The  damnation 
of  thy  soul  and  body.  (10.)  And  if  there  be  any- 
thing proffered  to  it  by  thee,  as  to  the  making  of 
it  amends,  it  throws  it  back  again  as  dirt  in  thy 
face,  slighting  all  that  thou  canst  bring. 

Now,  when  the  soul  is  brought  into  this  condi- 
tion, then  it  is  indeed  dead,  killed  to  that  to  which 
it  was  once  alive.     And  therefore, 

III.  In  the  next  place,  to  show  yon  to  what  it  is 
killed :  aud  that  is, 

1,  To  sin.  0,  it  dares  not  sin!  it  sees  hell-fire 
is  prepared  for  them  that  sin,  God's  justice  will 
not  spare  it  if  it  live  in  sin ;  the  law  ^^^.^  j  ^^ 
will  damn  it  if  it  live  in  sin  ;  the  devil     speaidngofone 

..„.„,,         ..  ^        that  IS  effectu- 

WlU   have   it   if  it  follow  its  SmS.       0,      ally     brougkt 

I  say,  it  trembles  at  the  very  thoughts 
of  sin !  Ay,  if  sin  do  but  offer  to  tempt  the  soul, 
to  draw  away  the  soul  from  God,  it  cries,  it  sighs, 
it  shunneth  the  very  appearance  of  sin,  it  is  odious 
unto  it.  If  God  would  but  serve  you  thus  that 
love  your  pleasures,  you  would  not  make  such  a 
trifle  of  sin  as  you  do. 

2.  It  is  killed  to  the  law  of  God  as  it  Is  the 
covenant  of  works.  0,  saith  the  soul,  the  law 
hath  killed  me  to  itself,  '  I  through  the  law  am 
dead  to  the  law.'  Ga.  ii.  i9.  The  law  is  another 
thing  than  I  did  think  it  was.  I  thought  it  Avould 
not  have  been  so  soul-destroying,  so  damning  a 
law !  I  thought  it  would  not  have  been  so  severe 
against  me  for  my  little  sins,  for  my  playing,  for 
my  jesting,  for  my  dissembling,  quarrelling,  and 
the  like.  I  had  some  thoughts,  indeed,  that  it 
would  hew  great  sinners,  but  let  me  pass !  and 
though  it  condemned  great  sinners,  yet  it  would 
pass  me  by!  But  now,  would  I  were  free  from 
this  covenant,  would  I  were  free  from  this  law! 
I  will  tell  thee  that  a  soul  thus  worked  upon  is 
more  afraid  of  the  covenant  of  works  than  he  is  of 
the  devil ;  for  he  sees  it  is  the  law  that  doth  give 
hun  up  into  his  hands  for  sin ;  ajid  if  he  was  but 


THE  LKW   AND  GRACE  UNFOLDED. 


543 


clear  from  that,  he  should  not  greatly  need  to  fear 
the  devil.  0,  now  every  particidar  command  tears 
the  caul  of  his  heart ;  now  every  command  is  a 
great  gun  well  charged  against  his  soul ;  now  he 
sees  he  had  as  good  run  into  a  fire  to  keep  him- 
self from  burning,  as  to  run  to  the  law  to  keep 
himself  from  damning;  and  this  he  sees  really, 
ay,  and  feels  it  too,  to  his  own  sorrow  and  per- 
plexity.* 

3.  The  soul  also  now  is  killed  to  his  own  right- 
eousness, and  counts  that  hut  dung,  hut  dross,  not 
Avorth  the  dirt  hanging  on  his  shoes.  0 1  then, 
says  he,  thou  filthy  righteousness!  how  hast  thou 
deceived  me!  how  hast  thou  beguiled  my  poor 
soul !  Is.  Lxiv.  G.  How  did  I  deceive  myself  with 
giving  of  a  little  alms  ;  with  abstaining  from  some 
gross  pollutions  ;  with  walking  in  some  ordinances, 
as  to  the  outside  of  them !  How  hath  my  good 
words,  good  thinkings,  good  meanings,  as  the  world 
calls  them,  deceived  my  ignorant  soul!  I  want 
the  righteousness  of  faith,  the  righteousness  of 
God  ;  for  I  see  now  there  is  no  less  will  do  me  any 
good. 

4.  It  is  also  killed  to  its  own  faith,  its  notion  of 
These     things   the  gospel,  its  own  hope,  its  own  re- 

wovild  be    too    „       .•  •.  •  i 

tedious  to  en-  pentmgs,  its  own  promises  and  reso- 
large  upon.  lutions,  to  its  own  strength,  its  own 
virtue,  or  whatsoever  it  had  before.  Now,  saith  the 
soul,  that  faith  I  thought  I  had,  it  is  but  fancy ; 
that  hope  I  thought  I  had,  I  see  it  is  but  hypocri- 
tical, but  vain  and  groundless  hope.  Now  the 
soul  sees  it  hath  by  nature  no  saving  faith,  no 
saving  hope,  no  grace  at  all  by  nature,  by  the 
first  covenant.  Now  it  crieth  out.  How  many 
promises  have  I  broken !  and  how  many  times  have 
I  resolved  in  vain,  when  I  was  sick  at  such  a  time, 
and  in  such  a  strait  at  such  a  place !  Indeed,  I 
thought  myself  a  wise  man  once,  but  I  see  myself 
a  very  fool  now.  0,  how  ignorant  am  I  of  the 
gospel  now,  and  of  the  blessed  experience  of  the 
work  of  God  on  a  Christian's  heart!  In  a  word, 
it  sees  itself  beset  by  nature  with  all  evil,  and  des- 
titute of  all  good,  which  is  enough  to  kill  the 
stoutest,  hardest-hearted  sinner  that  ever  lived  on 
the  earth.  0,  friends,  should  you  be  plaiidy  dealt 
withal  by  this  discovery  of  the  dealing  of  God  with 
a  sinner  when  he  makes  him  a  saint,  and  would 
seriously  try  yourselves  thereby,  as  God  Avill  try 
you  one  day,  how  few  would  there  be  found  of 
you  to  be  so  much  as  acquainted  with  the  work  of 
God  in  the  notion,  much  less  in  the  experimental 
knowledge  of  the  same  !  And  indeed,  God  is  fain 
to  take  this  way  with  sinners,  thus  to  kill  them 
with  the  old  covenant  to  all  things  below  a  cruci- 
fied Christ. 


*  Tliese  are  solemn  truths,  in  homely,  forcible  language. 
Let  the  soul  be  convinced  that  by  <hc  obedience  of  Christ  it  is 
released  iroin  tlic  law,  it  has  no  fear  of  Satau  or  of  future 
punishment ;  Christ  is  all  aud  in  all. — Ed. 


Six  reasons  of  this  discourse. 

1.  Because  otherwise  there  would  be  none  iu 
the  world  that  would  look  after  this  sweet  Jesus 
Christ.  There  are  but  a  few  that  go  to  heaven  in 
all,  comparatively ;  and  those  few  God  is  fain  to 
deal  with  them  in  this  manner,  or  else  his  heaven, 
his  Christ,  his  glory,  and  everlasting  happiness 
must  abide  by  themselves,  for  all  sinners.  Do  you 
think  that  Manasseh  would  have  regarded  the 
Lord,  had  he  not  suffered  his  enemies  to  have  pre- 
vailed against  him  ?  2  ch,  xxxiii.  i-ig.  Do  you  think 
that  Ephraim  would  have  looked  after  salvation, 
had  not  God  first  confoimded  him  with  the  cruilt 
of  the  sins  of  his  youth  ?  Je.  xxxi.  is.  What  do  you 
think  of  Paul  ?  Ac.  ix.  i-c.  What  do  you  think  of 
the  jailer  ?  Ac.  xvi  3o-s2.  What  do  you  think  of  the 
three  thousand  ?  Ac.  ii.  3G,  37.  Was  not  this  the 
way  that  the  Lord  was  fain  to  take  to  make  them 
close  in  with  Jesus  Christ  ?  Was  he  not  fain  to 
kill  them  to  everything  below  a  Christ,  that  were 
driven  to  their  wits'  ends,  insomuch  that  they  were 
forced  to  cry  out,  *  What  shall  we  do  to  be  saved?* 
I  say,  God  might  keep  heaven  and  happiness  to 
himself,  if  he  should  not  go  this  way  to  work  with 
sinners.  0  stout-hearted  rebels!  0  tender-hearted 
God! 

2.  Because  then,  and  not  till  then,  will  sinners 
accept  of  Jesus  Christ  on  God's  terms.  So  long 
as  sinners  can  make  a  life  out  of  anything  below 
Christ,  so  long  they  will  not  close  with  Chi-ist 
without  indenting  ;t  but  when  the  God  of  heaven 
hath  killed  them  to  everything  below  himself  and 
his  Son,  then  Christ  will  down  on  any  terms  in  the 
world.  And,  indeed,  this  is  the  very  reason  why 
sinners,  when  they  hear  of  Christ,  yet  will  not 
close  in  with  him  ;  there  is  something  that  they 
can  take  content  in  besides  him.  The  prodigal,  so 
long  as  he  could  content  himself  with  the  husks 
that  the  swine  did  eat,  so  long  he  did  keep  him 
away  from  his  father's  house  ;  but  when  he  could 
get  no  nourishment  anywhere  on  this  side  of  his 
father's  house,  then  saith  he,  and  not  till  then, 
*  I  will  arise,  and  go  to  my  father,'  &c. 

I  say,  this  is  the  reason,  therefore,  why  men 
come  no  faster,  and  close  no  more  readily,  with 
the  Son  of  God,  but  stand  halting  and  indent- 
iugt  about  the  terms  they  must  have  Christ 
upon ;  for,  saith  the  drunkard,  I  look  on  Christ  to 
be  worth  the  having  ;  but  yet  I  am  not  willing  to 
lose  ALL  for  him  ;  all  but  my  pot,  saith  the  drunk- 
ard ;  and  all  but  the  world,  saith  the  covetous.  I 
will  part  with  anything  but  lust  and  pride,  saith 
the  wanton.     But  if  Christ  will  not  be  had  with- 


t  'Iiulciiturc;'  a  written  ngreenieiit,  bindiug  one  party  lo 
reward  the  other  for  specified  services.  As  man  is  by  natiu-e 
bound  to  love  God  \\ith  all  his  soul,  he  cannot  be  entitled  to 
any  reward  for  anything  beyond  Ids  duty.  When  he  feels 
that  he  has  failed  iu  his  obedience,  he  must  fly  to  Clirist  for 
that  mercy  which  he  can  never  obtain  by  indenture  of  service 
or  merit  and  reward. — Ed. 


544 


THE  LAW  AND  GRACE  UNFOLDED. 


out  I  forsake  all,  cast  away  all,  then  it  must  be 
with  me  as  it  was  with  the  young  man  in  the  gospel, 
such  news  will  make  me  sorry  at  the  very  heart. 

But  now,  when  a  man  is  soundly  killed  to  all 
his  sins,  to  all  his  righteousness,  to  all  his  com- 
forts whatsoever,  and  sees  that  there  is  no  way 
but  the  devil  must  have  him,  but  ho  must  be 
damned  in  hell  if  he  be  not  clothed  with  Jesus 
Christ ;  0,  then,  salth  he,  give  me  Christ  on  any 
terms,  whatsoever  he  cost ;  though  he  cost  me 
friends,  though  he  cost  me  comforts,  though  he 
cost  me  all  that  ever  I  have  ;  yet,  like  the  wise 
merchant  in  the  gospel,  they  will  sell  all  to  get  that 
pearl.  I  tell  you,  when  a  soul  is  brought  to  see 
its  want  of  Christ  aright,  it  will  not  be  kept  back ; 
father,  mother,  husband,  wife,  lands,  livings,  nay, 
life  and  all,  shall  go  rather  than  the  soul  will  miss 
of  Christ.  Ay,  and  the  soul  counteth  Christ  a 
cheap  Saviour  if  he  can  get  him  upon  any  terms  ; 
now  the  soul  indents*  no  longer.  Now,  Lord, 
give  me  Christ  upon  any  terms,  whatsoever  he 
cost ;  for  I  am  a  dead  man,  a  damned  man,  a  cast- 
away, if  I  have  not  Christ.  What  say  you,  0  you 
wounded  sinners  ?  Is  not  this  true  as  I  have  said  ? 
Would  you  not  give  ten  thousand  worlds,  if  you 
had  so  many,  so  be  you  might  be  well  assured  that 
your  sins  shall  be  pardoned,  and  your  souls  and 
bodies  justified  and  glorified  at  the  coming  of  the 
Lord  Jesus  Christ  ? 

3.  The  Lord  goeth  this  way  for  this  reason  also, 
that  it  might  make  the  soul  sensible  what  it  cost 
Christ  to  redeem  it  from  death  and  hell.  When 
a  man  cometh  to  feel  the  sting  and  guilt  of  sin, 
death  and  hell  upon  his  conscience,  then,  and  not 
till  then,  can  he  tell  what  it  cost  Christ  to  redeem 
sinners.  0 !  saith  the  soul,  if  a  few  sins  are  so 
terrible,  and  lay  the  soul  under  such  wrath  and 
torment,  what  did  Christ  imdergo,  who  bare  the 
sins  of  thousands  and  thousands,  and  all  at  once  ? 
This  also  is  one  means  to  make  souls  tender  of 
sin  (it  is  the  burned  child  that  feareth  the  fire),  to 
make  them  humble  in  a  sense  of  their  own  vile- 
ness,  to  make  them  count  everything  that  God 
giveth  them  a  mercy,  to  make  much  of  the  least 
glimpse  of  the  love  of  God,  and  to  prize  it  above 
the  Avhole  world.  0  sinners,  were  you  killed  in- 
deed [to  sin],  then  heaven  would  be  heaven,  and 
hell  would  be  hell  indeed  ;  but  because  you  are 
not  wrought  upon  in  this  manner,  therefore  you 
count  the  ways  of  God  as  bad  as  a  good  man 
counteth  the  ways  of  the  devil,  and  the  ways  of 
the  devil  and  hcU  as  good  as  a  saint  doth  count 
the  ways  of  God. 

*L  Again,  God  is  fain  to  go  this  way,  and  all 
to  make  sinners  make  sure  of  heaven.  So  long  as 
souls  are  senseless  of  sin,  and  what  a  damnable  state 
they  are  in  by  nature,  so  long  they  will  even  dally 

*  See  page  5-i3. 


with  the  kingdom  of  heaven  and  the  salvation  of 
their  ovm.  poor  souls;  but  when  God  cometh  and 
showeth  them  where  they  are,  and  what  is  like  to 
become  of  them  if  they  miss  of  the  crucified 
Saviour,  0,  then,  saith  the  soul,  Avould  I  were 
sure  of  Jesus ;  what  shall  1  do  to  get  assurance  of 
Jesus  ?  And  thus  is  God  forced,  as  I  may  say, 
to  whip  souls  to  Jesus  Christ,  they  being  so  se- 
cure, so  senseless,  and  so  much  their  own  enemies, 
as  not  to  look  out  after  their  own  eternal  advan- 
tage. 

5.  A  fifth  reason  why  God  doth  deal  thus  with 
sinners  it  is,  because  he  would  bring  Christ  and 
the  soul  together  in  a  right  way.  Christ  and  sin- 
ners would  never  come  together  in  a  beloved  pos- 
ture, they  would  not  so  suitably  suit  each  other, 
if  they  were  not  brought  together  this  way,  the 
sinner  being  killed.  0,  when  the  sinner  is  killed, 
and  indeed  struck  dead  to  everything  below  a 
naked  Jesus,  hoAV  suitably  then  doth  the  soul  and 
Christ  suit  one  with  another.  Then  here  is  a 
naked  sinner  for  a  righteous  Jesus,  a  poor  sinner 
to  a  rich  Jesus,  a  weak  sinner  to  a  strong  Jesus, 
a  blind  sinner  to  a  seeing  Jesus,  an  ignorant, 
careless  sinner  to  a  Avise  and  careful  Jesus.  0, 
how  wise  is  God  in  dealing  thus  with  the  sinner ! 
He  strips  him  of  his  own  knowledge,  that  he  may 
fill  him  with  Christ's ;  he  killeth  him  for  taldng 
pleasure  in  sin,  that  he  may  take  pleasure  in  Jesus 
Christ,  &c. 

6.  God  goeth  this  way  with  sinners,  because  he 
would  have  the  glory  of  their  salvation.  Should 
not  men  and  women  be  killed  to  their  own  things, 
they  would  do  sacrifice  unto  them,  and  instead  of 
saying  to  the  Lamb,  '  Thou  art  worthy,'  they 
would  say  their  own  arm,  their  own  right  hand 
hath  saved  them ;  but  God  will  cut  off  boasting 
from  ever  entering  within  the  borders  of  eternal 
glory ;  for  he  is  resolved  to  have  the  glory  of  the 
beginning,  the  middle,  and  the  end ;  of  the  con- 
triving, and  saving,  and  giving  salvation  to  them 
that  enter  into  the  joys  of  everlasting  glory.  Job 

xl.  11.  Ro.  Ui.  27.  Ep.  ii.  8,  9.  Tit.  iii.  5.    Re.  v.  0.      '  That  they 

might  be  called  trees  of  righteousness,  the  plant- 
ing of  the  Lord,  that  he  might  be  glorified.'  la. 
ixi.  3.  I  might  have  run  through  many  things  as 
to  this ;  but  1  shall  pass  them,  and  proceed. 

Second.  Now,  the  soul  being  thus  killed  to  itself, 
its  sins,  its  righteousness,  faith.  The  ?oul  that  i.atu 
hope,  wisdom,  promises,  resolutions,  q^Y'°'''o '"^'^itg 
and  the  rest  of  its  things  which  it     heart,  is  not  ouiy 

,         i    1    •       1  ,  •       ,1  killed    to    itself, 

trusted  m   by  nature;   m  the  next     but   also  made 
place,  it  hath  also  given  unto  it  a     =^"^^  *°  c^"''" 
most    glorious,    perfect,     and   never-fading    life, 
which  is — 

L  A  life  imputed  to  it,  yet  so  really,  that  the 
very  thought  of  it  in  the  soul  hath  so  much  opera- 
tion and  authority,  especially  when  the  meditation 
of  it  is  mixed  with  faith,  as  to  make  it,  though 


THE  LA.W  AND   GRACE  UNFOLDED. 


545 


condemned  by  the  law,  to  triumph,  and  to  look 
its  enemies  in  the  face  with  comfort,  notwithstand- 
ing the  greatness  of  the  multitude,  the  fierceness 
of  their  anger,  and  the  continuation  of  their  malice, 
he  never  so  hot  against  it. 

This  imputed  life — for  so  it  is — is  the  obedience 
of  the  Son  of  God  as  his  righteousness,  in  his  suf- 
fering, rising,  ascending,  interceding,  and  so  con- 
sequently triumphing  over  all  the  enemies  of  the 
soul,  and  given  to  me,  as  being  -wrought  on  pur- 
pose for  me.  So  that,  is  there  righteousness  in 
Christ?  that  is  mine.  Is  there  perfection  in  that 
righteousness  ?  that  is  mine.  Did  he  bleed  for  sin  ? 
it  was  for  mine.  Hath  he  overcome  the  laAv,  the 
devil,  and  hell  ?  the  victory  is  mine,  and  I  am 
counted  the  conqueror,  nay,  more  than  a  con- 
queror, through  him  that  hath  loved  me.  And  I 
do  count  this  a  most  glorious  life ;  for  by  this 
means  it  is  that  I  am,  in  the  first  place,  proclaimed 
both  in  heaven  and  earth  guiltless,  and  such  an 
one  who,  as  I  am  in  Christ,  am  not  a  sinner,  and 
so  not  under  the  law,  to  be  condemned,  but  as 
holy  and  righteous  as  the  Son  of  God  himself, 
because  he  himself  is  my  holiness  and  righteous- 
ness, and  so  likewise  having  by  this  all  things 
taken  out  of  the  way  that  would  condemn  me. 

Sometimes  I  bless  the  Lord  my  soul  hath  had 
the  life  that  now  I  am  speaking  of,  not  only  im- 
puted to  me,  but  the  very  glory  of  it  upon  my  soul ; 
for,  upon  a  time,  when  I  was  under  many  condem- 
nings  of  heart,  and  feared,  because  of  my  sins,  my 
soul  would  miss  of  eternal  glory,  methought  I  felt 
in  my  soul  such  a  secret  motion  as  this — Thy  righ- 
teousness is  in  heaven,  together  with  the  splendour 
and  shining  of  the  Spirit  of  grace  in  my  soul,  which 
gave  me  to  see  clearly  that  my  righteousness  by 
•which  I  should  be  justified  from  all  that  could 
condemn,  was  the  Son  of  God  himself  in  his  own 
person,  now  at  the  right  hand  of  his  Father  repre- 
senting me  complete  before  the  mercy-seat  in  his 
ownself ;  so  that  I  saw  clearly  that  night  and  day, 
wherever  I  was,  or  whatever  I  was  a  doing,  still 
there  was  my  righteousness  just  before  the  eyes  of 
Divine  glory ;  so  that  the  Father  could  never  find 
fault  with  me  for  any  insufiiciency  that  Avas  in  my 
righteousness,  seeing  it  was  complete ;  neither  could 
he  say.  Where  is  it?  because  it  was  continually  at 
his  right  hand.* 

Also,  at  another  time,  having  contracted  guilt 
upon  my  soul,  and  having  some  distemper  of  body 
upon  me,  I  supposed  that  death  might  now  so  seize 
upon  as  to  take  me  away  from  among  men ;  then, 
thought  I,  what  shall  I  do  now?  Is  all  right  with 
my  soul?  Have  I  the  right  work  of  God  on  my 
soul  ?  Answering  myself,  *  No,  surely ; '  and  that 
because  there  were  so  many  weaknesses  in  me ; 


*  For  a  deeply  affecting  account  of  the  author's  experience 
about  tliis  period  read  Grace  Ahoundhnj,  No.  259-261. — Ed. 
VOL.  I. 


yea,  so  many  weaknesses  in  my  best  duties.  For, 
thought  I,  how  can  such  an  one  as  I  find  mercy, 
whoso  heart  is  so  ready  to  evil,  and  so  backward 
to  that  which  is  good,  so  far  as  it  is  natural.  Thus 
musing,  being  filled  with  fear  to  die,  these  words 
come  in  upon  my  soul,  *  Being  justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Christ 
Jesus.'  Ro.  iii.  24.  As  if  God  had  said,  Sinner,  thou 
thinkest  because  that  thou  hast  had  so  many  in- 
firmities and  weaknesses  in  thy  sold  while  thou 
hast  been  professing  of  me,  therefore  now  there 
can  be  no  hopes  of  mercy ;  but  be  it  known  unto 
thee,  that  it  was  not  anything  done  by  thee  at  the 
first  that  moved  me  to  have  mercy  upon  thee ; 
neither  is  it  anything  that  is  done  by  thee  now  that 
shall  make  me  either  accept  or  reject  thee.  Be- 
hold my  Son,  who  standeth  by  me,  he  is  righteous, 
he  hath  fulfilled  my  law,  and  given  me  good  satis- 
faction ;  on  him,  therefore,  do  I  look,  and  on  thco 
only  as  thou  art  in  him  ;  and  according  to  what  ho 
hath  done,  so  will  I  deal  with  thee.  This  having 
stayed  my  heart,  and  taken  ofi"  the  guilt  through 
the  strength  of  its  coming  on  my  soul,  anon  after 
came  in  that  word  as  a  second  testimony — '  Who 
hath  saved  us,  and  caUed  U8  with  a  holy  calling ; 
not  according  to  our  works  '  of  righteousness  which 
we  have  done,  '  but  according  to  his  own  purpose 
and  grace,  which  was  given  us  in  Christ  Jesus  be- 
fore the  world  began.'  2Ti.  i.  9.  And  thus  is  the 
sinner  made  alive  from  the  dead,  being  justified  by 
grace  through  the  righteousness  of  Christ,  which 
is  unto  all  and  upon  all  them  that  believe,  accord- 
ing to  the  Scriptures — '  And  the  life  which  I  now 
live,  -  it  is  by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me.'  Ga.  u.  20.  'I 
lay  down  my  life  for  the  sheep.'  '  I  am  come  that 
you  might  have  life,  and  that  you  might  have  it 
more  abundantly.'  Jn.  x.  10, 15.  "For  if,  when  we 
were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more,  being  reconciled,  wo 
shall  be  saved  by  his  life.  That  as  sin  reigned 
unto  death,  even  so  might  grace  reign  through 
righteousness  mito  eternal  life,  by  Jesus  Christ  our 
Lord.'  Ko.  V.  10,  21. 

II.  This  life  is  not  only  imputed  to  him  that  is 
wrought  on  by  the  Spirit  of  grace — that  is,  not 
only  counted  his,  but  also  there  is  put  into  the  soul 
an  understanding,  enlightened  on  purpose  to  know 
the  things  of  God,  which  is  Christ  and  his  imputed 
righteousness,  1  Jn.  v.  20,  which  it  never  thought  of 
nor  understood  before.  1  Co.  ii.  o-n.  Which  under- 
standiuo-  being  enlightened  and  made  to  sec  such 
tliinos  that  the  soul  cannot  be  contented  without  it 
lay  hold  of  and  apply  Christ  unto  itself  so  efi'ectu- 
aliy;  I  say,  that  the  soul  shall  be  exceedingly 
revived  in  a  very  heavenly  measure  with  the  appli- 
cation of  this  imputed  righteousness ;  for  thereby 
it  knowcth  it  shall  find  God  speaking  peace  to 
itself,  with  a  fatherly  aftectiou,  saying,  *  Bo  of  good 
3  z 


546 


THE  LAV/  AND  GRACE  UNFOLDED. 


cheer,  thy  sins  arc  forgiven  thee ; '  the  righteous- 
ness of  niy  Son  I  bestow  upon  thee ;  '  For  what 
the  law  could  noL  do  in  that  it  was  weak  through 
the,'  tlij  'flesh,'  I  have  sent  forth  my  only  Sou, 
nnd  have  condemned  thy  sins  in  his  flesh.  Ro.  viii.  3,  4. 
And  though  thou  hast  gone  astray  like  a  lost  sheep, 
yet  on  him  I  have  laid  thine  iniquities ;  and  though 
thou  thereby  didst  undo  and  break  thyself  for  ever, 
yet  by  his  stripes  I  have  healed  thee.    Thus,  I  say, 
the  Lord  causeth  the  soul  by  faith  to  apply  that 
which  he  doth  by  grace  impute  unto  it,  for  thus 
every  soul  more  or  less  is  dealt  withal ;  the  soul 
being  thus  enlightened,  thus  quickened,  thus  made 
alive  from  that  dead  state  it  was  in  before,  or  at 
least  having  the  beginnings  of  this  life,  it  hath 
these  several  virtuous  advantages,  which  they  have 
not  that  are  dead  in  their  sins  and  trespasses,  and 
under  the  law — 

[Advantages possessed  hy  the  quickened.] 
First.  It  seeth  what  a  sad  condition  all  men  by 
nature  are  in,  they  being  in  that  state  ■which  itself 
was  in  but  a  while  since ;  but  now  by  grace  it  is 
a  beginning  to  scrabble  *  out  of  it ;  now  it  seeth 
*  the  whole  world  lietli  in  wickedness,'  and  so  liable 
to  eternal  vengeance,  because  of  their  wickedness. 
1  Jn.  V.  i».  Ah,  friends,  let  me  tell  you,  though  you 
may  be  ignorant  of  your  state  and  condition,  yet 
tlie  poor,  groaning,  hungering  saints  of  God  do 
see  what  a  sad,  woeful,  miserable  state  you  are  in, 
which  sometimes  make  them  tremble  to  think  of 
your  most  lamentable  latter  end,  you  dying  so,  and 
Like  as  the  chil-  f^lso  to  fly  the  faster  to  their  Lord 
vho  ta"t;  J'^sus,  for  very  fear  that  they  also 
fear  when  the  should  be  partakers  of  that  most  dole- 
ful doom.  And  this  it  hath  by  virtue 
of  its  own  experience,  knowing  it- 
self was  but  awhile  ago  in  the  same 
condition,  under  the  same  condemnation.  0  ! 
there  is  now  a  hearty  blessing  of  God  that  ever  he 
should  show  to  it  its  sad  condition,  and  that  he 
should  incline  its  heart  to  seek  after  a  better  con- 
dition. 0  blessed  be  the  Lord !  saith  the  soul,  that 
ever  he  should  awaken  me,  stir  up  me,  and  bring 
me  out  of  that  sad  condition  that  I  once  with  them 
was  in.  Fs.  ciii.  1-3,  It  makes  also  the  soul  to  won- 
der to  see  how  foolishly  and  vainly  the  rest  of  its 
neighbours  do  spend  their  precious  time,  that  they 
shoidd  be  so  void  of  understanding,  so  forgetful  of 
their  latter  end,  so  senseless  of  the  damning  nature 
of  their  sins.  0  that  their  eyes  were  but  enlight- 
ened to  see  whereabouts  they  are!  surely  they 
Avould  be  of  another  mind  than  they  are  now  in. 
the  soul  wonders  to  see  what  slender  pins 
hanir 


gi'ouiid  opened 
its  mouth  to 
swallov.-  up 
Konili  and  his 
company. 


Nov 


those  poor  creatures  do  hang  the  stress  of  the 
eternal  salvation  of.  their  souls  upon.  0  !  methinks, 
saith  the  soul,  it  makes  me  mourn  to  see  that  some 


tor  tlie  exercise 
of  Ms  faith. 


'  Scrabble ;'  to  go  on  the  hands  aud  feet  or  knees.  See 
a  remarkable  illustration  of  the  word  'scrabble'  iu  Grace 
Abounding,  No.  335.— Ed. 


shoidd  think  that  they  were  born  Christians ;  and 
others,  that  their  baptism  makes  them  so  ;  t  others 
depend  barely  upon  a  traditional,  historical  faith, 
which  will  leave  their  souls  in  the  midst  of  per- 
plexity. 0  that  they  shoidd  trust  to  such  fables, 
fancies,  and  wicked  sleights  of  the  devil,  as  their 
good  doings,  their  good  thinkings,  their  civil  walk- 
ing and  living  with  the  world.  0  miserable  pro- 
fession, and  the  end  thereof  M'ill  be  a  miserable  end ! 
But  now,  when  the  soul  is  thus  wrought  upon, 
it  must  be  sure  to  look  for  the  very  gates  of  hell 
to  be  set  open  against  it  with  all  their  force  and 
might  to  destroy  it.  Now  hell  rageth,  the  devil 
roareth,  and  all  the  world  resolveth  to  do  the  best 
they  can  to  bring  the  soul  again  into  bondage  aud 
ruin.     Also,  the  soul  shall  not  want   „  .  .,■   ■  ,  ,. 

'       _  But  this  js  out 

enemies,  even  in  its  own  heart's  lust, 
as  covetousness,  adulter^-,  blasphemy, 
unbelief,  hardness  of  heart,  coldness,  half-hearted- 
ness,  ignorance,  with  an  innumerable  company  of 
attendants,  hanging,  like  so  many  blocks,  at  its 
heels,  ready  to  sink  it  into  the  fire  of  hell  every 
moment,  together  with  strange  apprehensions  of 
God  and  Christ,  as  if  now  they  were  absolutely 
turned  to  be  its  enemies,  which  maketli  it  doubt 
of  the  certainty  of  its  salvation ;  for  you  must  mi- 
derstand,  that  though  a  soul  may  in  reality  have 
the  righteousness  of  the  Son  of  God  imputed  to  it, 
and  also  some  faith  in  a  very  strong  manner  to  lay 
hold  upon  it,  yet  at  another  time,  through  tempta- 
tion, they  may  fear  and  doubt  again,  insomuch 
that  the  soul  may  be  put  into  a  very  great  fear 
lest  it  should  return  again  into  the  condition  it 
once  was  in.  je.  xxxii.  40.  0,  saith  the  soul,  when  I 
think  of  my  former  state,  how  miserable  it  was,  it 
makes  me  tremble ;  and  when  I  think  that  I  may 
fall  into  that  condition  again,  how  sad  are  the 
thoughts  of  it  to  me !  I  would  not  be  in  that  con- 
dition again  for  all  the  world.  And  this  fear  risetli 
still  higher  and  higher,  as  the  soul  is  sensible  of 
Satan's  temptations,  or  of  the  working  of  its  own 
corruptions.  Ah !  these  filthy  lusts,  these  filthy 
corruptions ;  0  that  I  were  rid  of  them,  that  they 
were  consumed  in  a  moment,  that  I  could  be  quite 
rid  of  them,  they  do  so  disturb  my  soul,  dishonour 
my  God,  so  defile  my  conscience,  aud  sometimes 
so  weaken  my  hands  in  the  way  of  God,  and  my 
comforts  in  the  Lord ;  0  how  glad  should  I  be  if  I 
might  be  stripped  of  them.  Ro.  vii.  24.  Which  fear 
puts  the  soul  upon  flying  to  the  Lord  by  prayer 
for  the  covering  of  his  imputed  righteousness,  and 
for  strengtli  against  the  devil's  temptations  and 
its  own  corruptions ;  that  God  woidd  give  down  his 
Holy  Spirit  to  strengthen  it  against  the  things  that 

t  As  Bunyan  was  a  Baptist,  this  is  a  full  proof  that  his 
friends  did  not  ascribe  regeneration  to  water  baptism.  It  is 
au  awfd  delusion  to  sitppose  that  a  few  drops  of  water  can 
ctt'ect  or  promote  the  new  birth  or  spiritual  regeueration  of  the 
soul;  sec  p.  5r>8. —  Fd- 


THE  LAW  AND  GEACE  TNFOLLED. 


547 


do  so  annoy  its  soul,  and  so  discourage  it  in  its  way, 
■with  a  resolution,  through  grace,  never  to  he  con- 
tented while  [until]  it  doth  find  in  itself  a  triumph- 
ing over  it,  by  faith  in  the  blood  of  a  crucified  Jesus. 
Second.  The  soul  that  hath  been  thus  killed  by 
the  law  to  the  things  it  formerly  delighted  in,  now, 
0  now,  it  cannot  be  contented  with  that  slender, 
groundless  faith  and  hope  that  once  it  contented 
itself  withal.  No,  no  ;  but  now  it  must  be  brought 
into  the  rlglit  saving  knowledge  of  Jesus  Christ, 
now  it  must  have  him  discovered  to  the  soul  by 
the  Spirit,  now  it  cannot  be  satisfied  because  such 
and  such  do  tell  it  is  so.  No ;  but  now  it  will  cry 
out.  Lord,  show  me  continually,  in  the  light  of  thy 
Spirit,  through  thy  word,  that  Jesus  that  was  born 
in  the  days  of  Ceesar  Augustus,  Avhen  Mary,  a 
daughter  of  Judah,  went  Avith  Joseph  to  be  taxed 
at  Bethlehem,  that  he  is  the  very  Christ.  Lord, 
let  me  see  it  in  the  light  of  thy  Spirit,  and  in  the 
operation  thereof;  and  let  me  not  be  contented 
without  such  a  faith  that  is  so  wrought  even  by 
the  discovery  of  his  birth,  crucifying,  death,  blood, 
resurrection,  ascension,  intercession,  and  second — 
which  is  his  personal — coming  again,  that  the  very 
faith  of  it  may  fill  my  soul  with  comfort  and  holi- 
ness. And  0,  how  afraid  the  soul  is  lest  it  should 
fall  short  of  this  faith,  and  of  the  hope  that  is  he- 
gotten  by  such  discoveries  as  these  are  !  For  the 
soul  knovreth  that  if  it  hath  not  this,  it  will  not  be 
able  to  stand  either  in  death  or  judgment ;  and 
therefore,  saith  the  soul,  Lord,  whatever  other  poor 
soids  content  themselves  Avithal,  let  me  have  that 
which  will  stand  me  in  stead,  and  carry  me  through 
a  dangerous  world ;  that  may  help  me  to  resist  a 
cunning  devil;  that  may  help  me  to  suck  true  soul- 
satisfying  consolation  from  Jesus  Christ  through 
thy  promises,  by  the  might  and  power  of  thy  Spirit. 
And  now,  when  the  poor  soul  at  any  time  hath  any 
discovery  of  the  love  of  God  through  a  bleeding, 
dying,  risen,  interceding  Jesus,  because  it  is  not 
'■  But  this  may  "\'villing  to  be  deceived,  0,  how  wary* 
be  its  tempta-   jg  \^  Qf  closing  with  it,  for  fear  it  should 

tion,       taking  i         n 

place  througii  not  be  right,  for  fear  it  should  not 
of    the   come  from  God  !    Saith  the  soul.  Can- 
not the  devil  give  one  such  comfort  I 
trow  ?     Cannot  he  transfonn  himself  thus  into  an 
angel  of  light  ?      So  that  the  soul,  because  that  it 
would  be  upon  a  sure  ground,  cries  out.  Lord,  show 
me  thy  salvation,  and  that  not  once  or  twice,  but. 
Lord,  let  me  have  thy  presence  continually  upon 
my  heart,  to-day,  and  to-morrow,  and  every  day. 
For  the  soul,  wlien  it  is  rightly  brought  from  under 
the  covenant  of  works,  and  planted  into  the  cove-  ' 
nant  of  grace,  then  it  cannot  be,  unless  it  be  under  ' 
some  desperate  temptation,  contented  without  the  ' 
presence  of  God,  teaching,  comforting,  establish- 
ing, and  helping  of  the  soul  to  grow  in  the  things  j 
of  the  Lord  Jesus  Christ;  because  it  knowcth  that 
if  God  hath  but  v>-ithdrawn  his  presence  in  any  way  . 


the 

ness 

soul. 


from  it,  as  he  dotli  do  sometimes  for  a  while,  that 
then  the  devil  will  be  sure  to  be  near  at  hand,  work- 
ing with  his  temptations,  trying  all  ways  to  get  the 
soul  into  slavery  and  sin  again ;  also  the  corrupt 
principle,  that  will  be  joining  and  combining  Avith 
the  wicked  one,  and  will  be  wilhng  to  be  a  co- 
partner with  him  to  bring  the  soul  into  mischief ; 
which  puts  a  soul  upon  an  earaest,  continual  pant- 
ing after  more  of  the  strengthening,  preserving, 
comforting,  and  teaching  presence  of  God,  and  for 
strong  supplies  of  faith,  that  it  may  effectually  lay 
hold  on  him. 

TIdrd.  The  soul  is  quickened  so  that  it  is  not 
satisfied  now  without  it  do  in  deed  and  in  truth 
partake  of  the  peace  of  God's  elect;  now  it  is  upon 
the  examination  of  the  reality  of  its  joy  and  peace. 
Time  was  indeed  that  anything  would  serve  its 
turn,  any  false  conceits  of  its  state  to  be  good;  but 
now  all  kind  of  peace  will  not  serve  its  turn,  all 
kind  of  joy  will  not  be  accepted  with  it ;  now  it 
must  joy  in  God  through  Jesus  Christ ;  now  its 
peace  must  come  through  the  virtues  of  the  blood 
of  Christ  speaking  peace  to  the  conscience  by  tak- 
ing away  both  the  guilt  and  filth  of  sin  by  that 
blood;  also  by  showing  the  soul  its  free  acceptance 
with  God  through  Christ,  he  hath  completely  ful- 
filled all  the  conditions  of  the  first  covenant,  and 
freely  placed  it  into  the  safety  of  what  he  hath  done, 
and  so  presents  the  soul  complete  and  spotless  in 
the  sight  of  God  through  his  obedience.  Now,  I 
say,  he  hath  '  peace  through  the  blood  of  his  cross,' 
and  sees  himself  reconciled  to  God  b}'  the  death  of 
his  Son,  or  else  his  comfort  will  be  questioned  by 
him,  CoL  i.  20,  21.  It  is  not  every  promise  as  cometh 
now  upon  his  heart  that  will  serve  his  turn,  no,  but 
he  must  see  whether  the  babe  Jesus  be  presented 
to  the  soul  in  and  through  that  promise.  Now  if 
the  babe  leap  in  his  womb,  as  I  may  so  say,  it  is 
because  the  Lord's  promise  sounds  aloud  in  his 
heart,  coming  to  him  big  with  the  love  and  pardon- 
ing grace  of  God  in  Jesus  Christ;  I  say,  this  is  the 
first  and  principal  joy  tliat  the  soul  hath  that  is 
quickened  and  brought  into  the  covenant  of  grace. 

FouHh.  Now  the  man  finds  heavenly  sanctifica- 
tion  wrought  in  his  soid  through  the  most  precious 
blood  of  tlie  man  whose  name  is  Jesus  Christ — 
'  Jesus,  that  he  might  sanctify  the  people  with  his 
own  blood,  suflered  Avithout  the  gate.'  Now  the 
soul  finds  a  change  in  the  imdcrstauding,  in  the 
will,  in  the  mind,  in  the  aft'ections,  in  the  judgment, 
and  also  in  the  conscience;  through  the  inward  man 
a  change,  and  through  the  outward  man  a  change, 
from  head  to  foot,  as  we  use  to  say,  '  for  he  that  is 
in  Christ,'  and  so  in  this  covenant  of  grace,  'is  a 
new  creature,'  or  hath  been  twice  made — made., 
and  made  again.  2  Co.  v.  17.  0,  now  the  soul  is  re- 
solved for  heaven  and  glory ;  now  it  crieth  out, 
Lord,  if  there  be  a  right  eye  that  is  otfensive  to 
thee,  pluck  it  out ;  or  a  right  foot,  cut  it  off;  or  a 


648 


THE  LAW  AND  GRACE  UNFOLDED. 


rlMit  hand,  talcc  it  from  mc.  Now  the  soul  doth 
b°"in  to  stiuly  how  it  may  honour  God,  and  bring 
praise  to  him.  Kow  the  soul  is  for  a  preparation 
for  the  second  coming  of  Christ,  endeavouring  to 
lav  aside  everything  that  may  hinder;  and  for  the 
closing  in  with  those  things  that  may  make  it  in  a 
Lcloved  posture  against  that  day. 

Fifth.  And  all  this  is  from  a  gospel  spirit,  and 
not  from  a  legal,  natural  principle,  for  the  soul  hath 
these  things  as  the  fruits  and  effects  of  its  being 
separated  unto  the  covenant  of  grace,  and  so  now 
possessed  with  that  spirit  that  doth  attend,  yea,  and 
dwell  in  them  that  are  brought  into  the  covenant 
of  grace  from  under  the  old  covenant ;  I  say,  these 
things  do  spring  forth  in  the  soul  from  another  root 
and  stock  than  any  of  the  actings  of  other  men  do; 
for  the  soul  that  is  thus  wrought  upou  is  as  well 
dead  to  the  law  and  the  righteousness  thereof — as 
the  first  covenant — as  well  as  to  its  sins. 

Sixth.  Now  the  soul  begins  to  have  some  blessed 
experience  of  the  things  of  God,  even  of  the  glori- 
ous mysteries  of  the  gospel. 

1.  Now  it  knoweth  the  meaning  of  those  words, 
'  My  flesh  is  meat  indeed,  and  my  blood  is  drink 
indeed,'  and  that  by  experience ;  for  the  soul  hath 
received  peace  of  conscience  through  that  blood,  by 
the  effectual  application  of  it  to  the  soul.  Jn.  vi.  55. 
First,  By  feeling  the  guilt  of  sin  die  off  from  the 
conscience  by  the  operation  thereof.  Secondly,  By 
feeling  the  power  thereof  to  take  away  the  curse  of 
the  law.  Thirdly,  By  finding  the  very  strength  of 
liell  to  fail  when  once  the  blood  of  the  man  Jesus 
Christ  is  received  in  reality  upon  the  soul. 

2.  Now  the  soul  also  knoweth  by  experience  the 
meaning  of  that  scripture  that  saith,  *  Our  old  man 
is  crucified  with  him,  that  the  body  of  sin  might  be 
destroyed. '  no.  vi.  c.  Now  it  sees  that  when  the  man 
Jesus  did  hang  on  the  tree  on  Mount  Calvary,  that 
then  the  body  of  its  sins  was  there  hanged  up,  dead 
and  buried  with  him,  though  it  was  then  unborn, 
so  as  never  to  be  laid  to  its  charge,  either  here  or 
hereafter;  and  also,  so  as  never  to  carry  it  captive 
into  perpetual  bondage,  being  itself  overcome  by 
him,  cvcu  Christ,  the  head  of  that  poor  creature. 
And  indeed  this  is  the  way  for  a  soul  both  to  live 
comfortably  as  touching  the  guilt  of  sin,  and  also  as 
touching  the  power  of  the  filth  of  sin ;  for  the  soul 
that  doth  or  hath  received  this  in  deed  and  in  truth, 
finds  strength  against  them  both  by  and  through 
that  man  tliat  did  for  him  and  the  rest  of  his  fellow- 
Biuncrs  so  gloriously  overcome  it,  and  hath  given 
the  victory  unto  them,  so  that  now  they  are  said  to 
be  overcomcrs,  nay,  'more  than  conquerors  through 
him,'  the  one  man  Jesus  Christ.  Ro.  viii.  33-37. 

3.  Now  the  soul  hath  received  a  faith  indeed,  and 
a  lively  hope  indeed,  such  an  one  as  now  it  can  fetch 
strength  from  the  fulness  of  Christ,  and  from  the 
merits  of  Christ. 

4.  Yea,  now  the  soul  can  look  on  itself  with  one 


eye,  and  look  upon  Christ  with  another,  and  say, 
Indeed,  it  is  true;  I  am  an  empty  soul,  but  Christ 
is  a  full  Christ;  I  am  a  poor  sinner,  but  Christ  is  a 
rich  Christ ;  I  am  a  foolish  sinner,  but  Christ  is  a 
wise  Christ ;  I  am  an  unholy,  ungodly,  unsanctified 
creature  in  myself,  but  Christ  is  luade  of  God  'unto 
me,  wisdom,  and  righteousness,  and  sanctification, 
and  redemption.'  1  Co.  i.  30. 

5.  Now  also  that  fiery  law,  that  it  could  not  once 
endure,  nor  could  not  once  delight  in,  I  say,  now  it 
can  delight  in  it  after  the  inward  man ;  now  this 
laAV  is  its  delight,  it  would  always  be  walking  in  it, 
and  always  be  delighting  in  it,  being  offended  with 
any  sin  or  any  corruption  that  would  be  anyways 
an  hinderance  to  it.  Bo.  vii.  24, 25.  And  yet  it  will  not 
abide,  it  will  not  endure  that  that,  even  that  that 
law  should  offer  to  take  the  work  of  its  salvation 
out  of  Christ's  hand ;  no,  if  it  once  comes  to  do 
that,  then  out  of  doors  it  shall  go,  if  it  were  as  good 
again.  For  that  soul  that  hath  the  right  work  of 
God  indeed  upon  it,  cries.  Not  my  prayers,  not  my 
teai's,  not  my  works,  not  my  things,  do  they  come 
from  the  work  of  the  Spirit  of  Christ  itself  within 
me,  yet  these  shall  not  have  the  glory  of  my  sal- 
vation ;  no,  it  is  none  but  the  blood  of  Christ,  the 
death  of  Christ,  of  the  man  Christ  Jesus  of  Nazar- 
eth, the  carpenter's  son,  as  they  called  him,  that 
must  have  the  crown  and  glory  of  my  salvation. 
None  but  Christ,  none  but  Christ.  And  thus  the 
soul  labours  to  give  Christ  the  pre-eminence.  Coi.i.  is. 

A  word  of  experience. 

Now,  before  I  go  any  further,  I  must  needs  speak 
a  word  from  my  own  experience  of  the  things  of 
Christ;  and  the  rather,  because  we  have  a  company 
of  silly  ones  in  this  day  of  ignorance 

/     .  ,  ,.     ,     ,  T  •  ,      Something      of 

that  do  cither  comfort  themselves  with  the  author's 
a  notion  without  the  power,  or  else  do  ^-''P^"^"'=^- 
both  reject  the  notion  and  the  power  of  this  most 
glorious  gospel ;  therefore,  for  the  further  convic- 
tion of  the  reader,  I  shall  tell  him,  with  David, 
something  of  what  the  Lord  hath  done  for  my  soul; 
and  indeed  a  little  of  the  experience  of  the  things 
of  Christ  is  far  more  worth  than  all  the  world.  It 
would  be  too  tedious  for  me  to  tell  thee  here  all 
from  the  first  to  the  last ;  but  something  I  shall 
tell  thee,  that  thou  mayest  not  This  conviction  seized 
think  these  things  are  fables.  on  my  soul  one  Sab- 

•n       ^  -iiTi  -1  11  bath-day,  wlieu  I  was 

Ixeader,  VVhen  it  pleased  the  at  piay,  being  one  of 
Lord  to  begin  to  instruct  my  soul,  "hicHVenu  wmc; 
he  found  me  one  of  the  black  sin-     t''.°[*^''  "scared me 

with  its  terror,  yet 

ners  of  the  world ;  he  found  me     through  the  tempta- 

1  .  ,      r        ,1  11  ti"U  0'  the  devil,  im- 

making  a  sport  01  oaths,  and  also      mediately  strikin"- in 

of  lies;  and  many  a  soid-poison-  li'^ft^^ji^ ^^.J^bt 
ing  meal  did  I  make  out  of  divers     came  as  vUe  lor  some 

,  ,   .    ,  .  .  time  as  I  was  before, 

lusts,  as  drinking,  dancing,  play-  hke  awretciithat  I 
ing,    pleasure    with    the    wicked     ^^'^" 


*  Tliis  is  one  of  the  very  thrilling  circumstances  described 


TUB  LAW  AND  GRACE  UNFOLDED. 


549 


ones  of  the  world.  The  Lord  finding  of  me  in  this 
condition,  did  open  the  glass  of  his  law  unto  me, 
wherein  he  showed  me  so  clearly  my  sins,  both  the 
greatness  of  them,  and  also  how  abominable  they 
were  in  his  sight,  that  I  thought  the  very  clouds  were 
charged  with  the  wrath  of  God,  and  ready  to  let 
fall  the  very  fire  of  his  jealousy  upon  me  ;  yet  for 
all  this  I  was  so  wedded  to  my  sins,  that,  thought 
I  with  myself,  I  will  have  them  though  I  lose  my 
soul,  (0  wicked  wretch  that  I  was!)  but  God,  the 
great,  the  rich,  the  infinite  merciful  God,  did  not 
take  this  advantage  of  my  soul  to  cast  me  aAvay,  and 
say.  Then  take  him,  devil,  seeing  he  cares  for  me  no 
more ;  no,  hut  he  followed  me  still,  and  won  upon 
my  heart,  by  giving  of  me  some  understanding,  not 
only  into  my  miserable  state,  Avhich  I  was  very 
sensible  of,  but  also  that  there  might  be  hopes  of 
mercy ;  also  taking  away  that  love  to  lust,  and 
placing  in  the  room  thereof  a  love  to  religion  ;  and 
thus  the  Lord  won  over  my  heart  to  some  desire 
after  the  means,  to  hear  the  M'ord,  and  to  grow  a 
stranger  to  my  old  companions,  and  to  accompany 
the  people  of  God,  together  with  giving  of  me  many 
sweet  encouragements  from  several  promises  in  the 
Scriptures,  But  after  this,  the  Lord  did  wonder- 
fully set  my  sins  upon  my  conscience,  those  sins 
especially  that  I  had  committed  since  the  first  con- 
victions ;  temptations  also  followed  me  very  hard, 
and  especially  such  temptations  as  did  tend  to  the 
making  me  question  the  very  way  of  salvation — viz., 
whether  Jesus  Christ  was  the  Saviour  or  no ;  and 
whether  I  had  best  to  venture  my  soid  upon  his 
blood  for  salvation,  or  take  some  other  course.  But 
being  through  grace  kept  close  with  God,  in  some 
measure,  in  prayer  and  the  rest  of  the  ordinances, 
but  Avent  about  a  year  and  upwards  without  any 
sound  evidence  as  from  God  to  my  soid  touching 
the  salvation  that  comes  by  Jesus  Christ.  But,  at 
the  last,  as  I  may  say,  when  the  set  time  was  come, 
the  Lord,  just  before  the  men  called  Quakers  came 
into  the  country,  did  set  me  down  so  blessedly  in 
the  truth  of  the  doctrine  of  Jesus  Christ,  that  it 
made  me  marvel  to  see,  first,  how  Jesus  Christ  was 
born  of  a  virgin,  walked  in  the  world  awhile  with 
his  disciples,  afterwards  hanged  on  the  cross,  spilt 
his  blood,  was  buried,  rose  again,  ascended  above 
the  clouds  and  heavens,  there  lives  to  make  inter- 
cession, and  that  he  also  will  come  again  at  the 
last  day  to  judge  tlie  world,  and  take  his  saints 
unto  himself. 

These  things,  I  say,  I  did  see  so  evidently,  even 
as  if  I  had  stood  by  when  he  wa.s  in  the  world,  and 
also  when  he  Avas  caught  up.     I  having  such  a 

by  Buayan  ia  his  Grace  Jhoundlng,  No.  24: — Sunday  sports 
were  then  allowed  by  Ihe  Church,  and,  after  hearing  a  sermon 
on  the  evil  of  Sabbath-breaking,  he  went  as  usual  to  his  sport. 
On  that  day  it  was  a  game  at  cat,  and  as  he  was  about  to 
strike,  '  a  voice  did  suddenly  dart  from  heaven  into  iny  soul, 
which  said,  Wilt  thou  leave  iJitj  sins  and  go  to  heaven,  or  have 
thy  sins  and  go  to  hellt' — Ed. 


change  as  this  upon  my  soul,  it  made  me  wonder; 
and  musing  with  myself  at  the  great  alteration  that 
Avas  in  my  spirit — for  the  Lord  did  also  very  glori- 
ously give  me  in  his  precious  word  to  back  the 
discovery  of  the  Son  of  God  unto  me,  so  that  I  can 
say,  through  grace,  it  Avas  according  to  the  Scrip- 
tures. 1  Co.  XV.  1-4.  And  as  I  Avas  musing  AA'ith  my- 
self what  these  things  shoidd  mean,  methought  I 
heard  such  a  word  in  my  heart  as  this — I  ha\-e  set 
thee  doAvn  on  purpose,  for  I  have  something  more 
than  ordinary  for  thee  to  do ;  Avhich  made  me  the 
more  marvel,  saying,  What,  my  Lord,  such  a  poor 
Avretch  as  I?  Yet  still  this  continued,  I  have  set 
thee  doAvn  on  purpose,  and  so  forth,  Avith  more  fresh 
incomes  of  the  Lord  Jesus,  and  the  power  of  the 
blood  of  his  cross  upon  my  soid,  even  so  evidently 
that  I  saAV,  through  grace,  that  it  was  the  blood 
shed  on  Mount  Calvary  that  did  save  and  redeem 
sinners,  as  clearly  and  as  really  Avith  the  eyes  of 
my  sold  as  ever,  methought,  I  had  seen  a  penny 
loaf  bought  Avitli  a  penny ;  Avhich  things  then  dis- 
covered had  such  operation  upon  my  soul,  that  I 
do  hope  they  did  SAveetly  season  every  faculty 
thereof.  Reader,  I  speak  in  the  presence  of  God, 
and  he  knoAvs  I  lie  not ;  much  of  this,  and  such 
like  dealings  of  his,  could  I  tell  thee  of;  but  my 
business  at  this  time  is  not  so  to  do,  but  only  to 
tell  what  operation  the  blood  of  Clirist  hath  had 
over  and  upon  my  conscience,  and  that  at  several 
times,  and  also  Avhen  I  have  been  in  several  frames 
of  spirit. 

As,  first,  sometimes  I  have  been  so  loaden  with 
my  sins,  that  I  could  not  tell  where  to  rest,  nor 
Avhat  to  do  ;  yea,  at  such  times  I  thought  it  Avould 
have  taken  away  my  senses  ;  yet  at  that  time  God 
through  grace  hath  all  of  a  sudden  so  effectually 
applied  the  blood  that  Avas  spilt  at  ]\lount  Calvary 
out  of  the  side  of  Jesus,  unto  my  poor,  wounded, 
guilty  conscience,  that  presently  I  have  foimd  such 
a  SAveet,  solid,  sober,  heart-comforting  peace,  that 
it  hath  made  me  as  if  it  [my  terror]  had  not  been, 
and  Avithal  the  same,  I  may  say,  and  I  ought  to 
say,  the  poAver  of  it,  hath  had  such  a  poAverful 
operation  upon  my  soul,  that  I  have  for  a  time  been 
in  a  strait  and  trouble  to  think  that  I  should  love 
and  honour  him  no  more,  the  virtue  of  his  blood 
hath  so  constrained  me. 

Again ;  sometimes  methinks  my  sins  have  ap- 
peared so  big  to  me  that  I  thought  one  of  my  sins 
have  been  as  big  as  all  the  sins  of  all  the  men  in 
the  nation ;  ay,  and  of  other  nations  too,  reader ; 
these  things  be  not  fancies,  for  I  have  smarted  for 
this  e.xperience,  but  yet  the  least  stream  of  the 
heart  blood  of  this  man*  Jesus  hath  vanished  all 
away,  and  hath  made  it  to  fly,  to  the  astonishment 
of  such  a  poor  sinner;  and  as  I  said  before,  hath 


*  The  word  man  was  essential  in  Buuyan's  days,  as  an  anti- 
dote to  the  jargon  of  the  Ranters,  who  aflirmcd  that  Jesus  only 
existed  in  the  heart  of  the  believer. — Ed. 


550 


THE  LAW  AND   GRACE  TTNFOLDED. 


delivered  me  up  into  sweet  and  Iicavcnlj  peace  and 
joy  in  the  Holy  Ghost. 

Again ;  sometimes  when  my  heart  hath  been 
hardrtlead,  slothful,  blind,  and  senseless,  Avhich  in- 
deed arc  sad  frames  for  a  poor  Christian  to  be  in, 
yet  at  such  a  time,  ^vhen  I  have  been  in  such  a 
case,  then  hath  the  blood  of  Christ,  the  precious 
blood  of  Christ,  the  admirable  blood  of  the  God  of 
heaven,  that  run  out  of  his  body  when  it  did  bang- 
on  the  cross,  so  softened,  livened,  quickened,  and 
enlightened  my  soul,  that  truly,  reader,  I  can  say, 

0  it  makes  me  wonder! 

A'l'ain ;  when  I  have  been  loaden  with  sin,  and 

1  cannot  stand  pcstcrcd  with  several  temptations,  and 
Lcretotdiiiice   j^  jj^  ygpy  g^d  manner,  then  have  I  had 

of      particular  .„,  .  f  r^^     •      ■>     ^  ^ 

temptations,  the  trial  of  the  virtue  of  Christ  s  blood 
with  the  trial  of  the  virtue  of  other  thmgs ;  and  I 
have  found  that  when  tears  would  not  do,  prayers 
would  not  do,  repentings  and  all  other  things  could 
not  reach  my  heart;  0  then,  one  touch,  one  drop, 
one  shining  of  the  virtue  of  the  blood,  of  that  blood 
that  was  let  out  with  the  spear,  it  hath  in  a  very 
blessed  manner  delivered  me,  that  it  hath  made  me 
to  marvel.  0  !  methinks  it  hath  come  with  such 
life,  such  power,  with  such  irresistible  and  marvel- 
lous glory,  that  it  wipes  off  all  the  slurs,  silences 
all  the  outcries,  and  quenches  all  the  fiery  darts, 
and  all  the  flames  of  hell-fire,  that  are  begotten  by 
the  charges  of  the  law,  Satan,  and  doubtful  remem- 
brances of  my  sinful  life. 

Friends,  as  Peter  saith  to  the  church,  so  I  say 
to  you,  I  have  not  preached  to  you  cunningly  de- 
vised fables  in  telling  you  of  the  blood  of  Christ, 
and  what  authority  it  hath  had  upon  my  conscience  ; 

0  no ;  but  as  Peter  saith  touching  the  coming  of 
the  Lord  Jesus  into  the  world,  so  in  some  measure 

1  can  say  of  the  blood  of  the  Lord  Jesus  Christ 
that  was  shed  when  he  did  come  into  the  world. 
There  is  not  only  my  single  testimony  touching 
this ;  no,  but  there  are  all  the  prophets  do  agree 
in  advancing  this  in  writing,  and  also  all  the  saints 
do  now  declare  the  same,  in  speaking  forth  the 
amiableness  and  many  powerful  virtues  thereof. 
'  As  for  thee  also,  by  the  blood  of  thy  covenant,' 
saith  God  to  Christ,  '  I  have  sent  forth  thy  prisoners 
out  of  the  pit  wherein  is  no  water. '  Zcc.  ix.  ii.  '  We 
have  redemption  through  his  blood.'  Ep.  i.  7.  Again, 
'  We  have  redemption  through  his  blood. '  Col.  i.  11. 
'  Our  robes  are  washed  and  made  white  in  the  blood 
of  the  Lamb.'  Rc.^■u.lt.  The  devil  is  overcome 
through  'the  blood  of  the  Lamb.'  Re.xii.ii.  Yea, 
and  conscience  is  purged  too,  and  that  through  the 
blood  of  the  Lamb.  Ue.  Lx.  1  u  We  have  free  recourse 
to  the  throne  of  grace  through  the  blood  of  Jesus. 
He.  X.  19.  I  could  bring  thee  a  cloud  of  witnesses 
out  of  all  the  types  and  shadows,  and  out  of  the 
sundry  proplict-s  and  much  more  out  of  the  New 
Testament,  but  I  forbear,  because  I  would  not  be 
too  tedious  to  the  reader  in  makino-  too  lar^^e  a 


digression,  though  I  have  committed  here  in  this 
discourse  no  transgression,  for  the  blood  of  Christ 
is  precious  blood.  1  Pe.  i.  is,  19. 

Tnmo.     The  Privileges  of  the  Nevt  Covenant. 

In  the  next  place,  I  shall  show  you  the  several 
privileges  and  advantages  that  the  man  or  woman 
hath  that  is  und^r  this  covenant  of  grace,  over  what 
they  have  that  are  under  the  covenant  of  the  law 
and  works.     As, 

First.  The  covenant  of  grace  is  not  grounded  upon 
our  obedience,  but  upon  God's  love,  even  his  par- 
doning love  to  us  through  Christ  Jesus.  The  first 
covenant  it  stood  to  be  broken  or  kept  by  us,  and 
God's  love  or  anger  to  be  lost  or  enjoyed  thereafter 
as  we,  as  creatures,  behaved  ourselves ;  but  now, 
the  very  ground  of  the  covenant  of  grace  is  God's 
love,  his  mere  love  through  Jesus  Christ — '  The 
Lord  did  not  set  his  love  upon  you,  nor  choose  you, 
because  you  were  more  in  number  than  any  people  ; 
for  ye  were  the  fewest  of  all  people ;  but  because 
the  Lord  loved  you,  and  because  he  would  keep  the 
oath  which  he  had  sworn  unto  your  fathers.'  De. 
vii.  7, 8.  Again,  '  In  his  love  and  in  his  pity  he  re- 
deemed them,'  '  and  the  angel  of  his  presence  saved 
them,'  that  is,  Jesus  Christ.  Is.  km.  9.  And  again, 
*  Who  has  saved  us — not  according  to  om*  works  ' 
of  righteouisness  which  we  have  done,  '  but  accord- 
ing to  his  own  purpose  and  grace,  which  was  given 
us  in  Christ  Jesus  before  the  world  began.'    2  Ti.  i.  o. 

Second.  This  love  is  not  conveyed  to  us  through 
what  we  have  done,  as  is  before  proved,  but  through 
what  he  hath  done  with  whom  the  covenant  was 
made,  Avhich  was  given  us  in  Christ — According 
as  he  hath  chosen  us  in  Christ.  '  Who  hath  blessed 
us  with  aU  spiritual  blessings  in  heavenly  places  in 
Christ.'  '  God  for  Christ's  sake  hath  forgiven  you,' 
that  is,  through  Christ's  doings,  through  Christ's 
sufferings.  3  Ti.  i.  9.  Ep.  i.  s,  4;  iv.  33.  Now  if  this  be  but 
rightly  understood,  it  doth  discover  abundance  of 
comfort  to  them  that  are  within  the  boimds  of  the 
covenant  of  grace.     For, 

1.  Here  a  believer  seeth  he  shall  stand,  if  Christ's 
doings  and  sufferings  stand ;  which  is  a  sure  foun- 
dation, for  God  dealeth  with  him  through  Christ. 
And  so,  secondly,  he  shall  not  fail,  unless  the  suf- 
fering and  merits  of  Christ  be  thrown  over  the  bar, 
being-  found  guilty,  which  will  never  be,  before  the 
eyes  of  Divine  justice;  for  with  him  the  covenant 
was  made,  and  he  was  the  surety  of  it ;  that  is,  as 
the  covenant  was  made  with  him,  so  he  stood  bound 
to  fulfil  the  same.  Zec.  ix.  11.  He.  vii.  22.  For  you  must 
understand  that  the  covenant  was  made  between 
the  Father  and  the  Son  long  before  it  was  accom- 
plished, or  manifestly  sealed  with  Christ's  blood ; 
it  was  made  before  the  world  began.  Tit.  i.  2.  Ep.  i.  4. 
1  Pe.  1. 18—20.  But  the  conditions  thereof  were  not 
fulfilled  until  less  than  two  thousand  years  ago  ; 


THE  LAW  AND  GRACE  UNFOLDED. 


551 


nud  all  that  while  did  Jesus  stand  bound  as  a  surety, 
as  I  said  before,  is  used  to  do,  till  the  time  in 
which  the  payment  should  he  made.  And  it  was 
by  virtue  of  his  suretyship,  having-  bound  himself 
by  covenant  to  do  all  things  agreed  on  by  the 
Father  and  him,  that  all  those  of  the  election  that 
were  born  before  he  came,  that  they  might  be  saved, 
and  did  enter  into  rest.  For  the  forgiveness  of 
sins  that  were  past,  though  it  was  through  the  blood 
of  Christ,  yet  it  vras  also  through  the  forbearance 
of  God.  Eo.  in.  25.  That  is,  Christ  becoming  surety 
for  those  that  died  before  his  coming,  that  he  would 
iu  deed  and  in  truth,  at  the  fulness  of  time,  or  at 
the  time  appointed,  give  a  complete  and  full  satis- 
faction for  them  according  to  the  tenor  or  condition 
of  the  covenant.  Ga.  iv.  4.      Again, 

2.  The  second  covenant,  which  believers  are 
under,  as  the  ground  and  foundation,  if  it  is  safe, 
so  the  promises  thereof  are  heiter,  surer,  freer,  and 
fuller,  &c. 

(1.)  They  arc  6eito',  if  you  compare  the  excellency 
of  the  one  with  the  excellency  of  the  other.  The 
first  hath  promised  nothing  but  an  earthly  paradise 
— Do  this,  and  thou  shalt  live  ;  namely,  here  in  an 
■arthly  paradise.  But  the  other  doth  bring  the 
promise  of  a  heavenl}'  paradise. 

(2.)  As  the  covenant  of  works  doth  promise  an 
earthly  paradise,  yet  it  is  a  paradise  or  blessing, 
though  once  obtained,  yet  might  be  lost  again  ; 
for  no  longer  than  thou  doest  well,  no  longer  art 
thou  accepted  by  that.  0,  but  the  promises  in 
the  new  covenant  do  bring  unto  us  the  benefit  of 
an  eternal  inheritance — That  '  they  which  are 
called  might  receive  the  promise  of  eternal  inherit- 
ance.'    0  rare!    it  is  an    'eternal   inheritance.' 

Ee.  L\-.  15. 

(3.)  The  other,  as  it  is  not  so  good  as  this,  so 
neither  is  it  so  sm-e  as  this ;  and  therefore  he  calls 
the  one  such  an  one  as  might  be,  and  vras,  shaken, 
but  this  is  said  to  be  such  an  one  that  cannot  be 
shaken.  'And  this  word,''  saith  he,  treating  of 
the  two  covenants  from  verse  the  ISth  to  the  24th 
— '  And  this  word,  yet  once  more,  signifieth  the 
removing  of  those  things  that  are,'  or  may  be, 
'  shaken,  as  of  things  that  are  made,  that  those 
things  that  cannot  be  shaken,'  which  is  the  second 
covenant,  '  may  remain,'  He.  xii.  27;  for,  saith  he, 
vcr.  2s,  '  which  cannot  be  moved.'  Therefore,  ye 
blessed  saints,  seeing  you  have  received  a  kingdom 
'  which  cannot  be  moved, '  therefore,  '  let  us  have 
5^race  whereby  we  may  serve  '  our  '  God  accept- 
ably, with  reverence  and  godly  fear.' 

Thus  in  general,  but  more  particularly. 

(4.)  They  are  surer,  in  that  they  are  founded 
upon  God's  love  also,  a;id  they  come  to  us  without 
calling  for  those  things  at  our  hands  that  may  be 
a  means  of  putting  of  a  stop  to  our  certain  enjoy- 
ing of  them.  The  promises  under,  or  of  the  law, 
they  might  easily  be  stopped  by  our  disobedience ; 


but  the  promises  under  the  gospel  eay,  *  If  heaven 
above  can  be  measured,  and  the  foundations  of  the 
earth  searched  out,'  then,  and  not  till  then,  '  I  will 
also  cast  off  all  the  seed  of  Israel  for  all  that  they 
have  done.'  Jc.  xxxi.  37.  Again,  'I,  even  I  am,  he 
that  blotteth  out  thy  transgressions  for  mine  own  ' 
name's  'sake,  and  will  not  remember  thy  sins.' 
Is.  xliii.  25.  I  will  make  thee  a  partaker  of  my  pro- 
mise ;  and  that  I  may  so  do,  I  will  take  away  that 
which  would  hinder ;  '  I  will  cast  all  their  sins  into 
the  depths  of  the  sea,'  that  my  promise  may  be 
sure  to  all  the  seed;  and  therefore,  saith  the 
apostle,  when  he  would  show  us  that  the  new- 
covenant  promises  were  more  sure  than  the  old, 
he  tells  us  plainly  that  the  law  and  works  are  set 
aside,  and  they  are  merely  made  ours  through  the 
righteousness  of  faith,  v/hich  is  the  righteousness 
of  Christ — '  For  the  promise,  that  he  [Abraham] 
siiould  be  heir  of  the  world,'  saith  he,  '  was  not  to 
him,  or  to  his  seed,  through  the  law,'  or  Avorks, 
'  but  through  the  righteousness  of  faith.  For  if 
they  which  are  of  the  law,'  or  of  works,  '  be  heirs,' 
then  *  faith  is  made  void,  and  the  promise  made  of 
none  effect.  Therefore  it  is  of  faith  -  to  the  end 
the   promise   might    be    sure   to   all    the    seed.' 

Ro.  iv.  13—16. 

(5.)  Surer,  because  that  as  that  is  taken  away 
that  should  hinder,  so  they  are  committed  to  a 
faithful  friend  of  ours  in  keeping.  For  all  the  pro- 
mises of  God  are  in  Christ,  not  yea  and  nay,  but 
3'ea  and  amen ;  certain  and  sure ;  sure,  because 
they  are  in  the  hand  of  our  head,  our  friend,  our 
brother,  our  husband,  our  flesh  and  bones,  even  in 
the  heart  and  hand  of  our  precious  Jesus. 

(6.)  Because  all  the  conditions  of  them  are 
already  fulfilled  for  us  by  Jesus  Christ,  as  afore- 
said ;  every  promise  that  is  a  new-covenant  pro- 
mise, if  there  be  any  condition  in  it,  our  under- 
taker hath  accomplished  that  for  us,  and  also 
giveth  us  such  grace  as  to  receive  the  sweetness 
as  doth  spring  from  them  through  his  obedience 
to  every  thing  required  in  them. 

(7.)  Surer,  because  that  as  they  are  grounded 
upon  the  love  of  God,  everything  is  taken  out  of 
the  way,  in  the  hand  of  a  sure  friend.  And  as 
Christ  hath  fulfilled  every  condition  as  to  justifica- 
tion that  is  contained  therein,  so  the  Lord  hath 
solemnly  sworn  with  an  oath  for  our  better  con- 
fidence in  this  particular — '  For  when  God  made 
promise  to  Abraham,'  and  so  to  all  saints,  '  be- 
cause he  could  swear  by  no  greater,  he  swarc  by 
himself,  saying.  Surely,  blessing  I  will  bless  thcc, 
and  multiplying  I  Avill  multiply  thee.  And  so, 
after  he  had  patiently  endured,  he  obtained  the 
promise.  For  men  verily  swear  b}"- the  gi-eater: 
and  an  oath  for  confirmation  ij  to  them  an  end  of 
all  strife,'  that  there  might  be  no  more  doubt  or 
scruple  concerning  the  certain  fulfilling  of  the  pro- 
mise.    '  Wherein  God,  willing  more  abundantly  to 


552 


THE  LAW  AND  GRACE  UNFOLDED. 


s!io\v  unto  the  heirs  of  promise  the  immutability  of 
his  counsel,'  or  certain,  constant,  unchangeable 
decree  of  God  in  making  of  the  promise,  for  the 
comfort  of  his  chililren,  '  confirmeil  it  by  an  oath, 
that  by  two  immutable  things,'  his  promise  backed 
with  an  oath,  *  in  which  it  was  impossible  for  God 
to  lie,  wo  might  have  a  strong  consolation,  who 
have  tied  for  refuge  to  lay  hold  upon  the  hope  set 
before  us,'  lie.  vi.  13-18. 

(S.)  That  they  are  better  it  appears  also  in  that 
they  arc  freer  and  fuller.  That  they  are  freer,  it 
is  evident,  in  that  the  one  saith.  No  works,  no  life 
— Do  this,  and  then  thou  shalt  live ;  if  not,  thou 
shalt  be  damned.  But  the  other  saith,  We  are 
saved  by  believing  in  Avhat  another  hath  done, 
without  the  works  of  the  law — '  Now  to  him  that 
worketh  not,  but  believetli  on  him  that  justifieth 
the  ungodly,  his  faith  is  counted  for  righteousness.' 
Ho.  iv.  4, 5.  The  one  saith,  Pay  me  that  thou  owest ; 
the  other  saith,  I  do  frankly  and  freely  forgive 
thee  all.  The  one  saith.  Because  thou  hast  sinned, 
thou  shalt  die  ;  the  other  saith,  Because  Christ 
lives,  thou  shalt  live  also.  Jn.  xv. 

(9.)  And  as  they  are  freer,  so  they  are  fuller; 
fuller  of  encouragement,  fuller  of  comfort ;  the  one, 
to  wit,  the  law,  looks  like  Pharoah's  seven  ill- 
favoured  kine,  more  ready  to  eat  one  up  than  to 
afford  us  any  food ;  the  other  is  like  the  full  grape 
in  the  cluster,  which  for  certain  hatli  a  glorious 
blessing  in  it.  The  one  saith.  If  thou  hast  sinned, 
turn  again ;  the  other  saith.  If  thou  hast  sinned, 
thou  shalt  be  damned,  for  all  I  have  a  promise 
in  me. 

3.  They  that  are  of  the  second  are  better  than 
they  that  are  of  the  first ;  and  it  also  appeareth  in 
this — The  promises  of  the  law,  through  them  we 
have  neither  faith,  nor  hope,  nor  the  Spirit  con- 
veyed;  but  through  the  promises  of  the  gospel 
there  are  all  these — '  Whereby  are  given  unto  us 
exceeding  great  and  precious  promises,  that  by 
these  we  might  be  partakers  of  the  Divine  nature. ' 
2Pe.i.4.  0  therefore  'let  us  hold  fast  the  profes- 
sion of  our  faith  without  wavering ;  for  he  is  faith- 
ful that  promised.'  iie.  x.  £3.  'In  hope  of  eternal 
life,'  how  so?  because  'God,  that  cannot  lie, 
promised  it  before  the  world  began.'  Tit.  i.  2. 

4.  Ihcy  that  arc  in  this  covenant  are  in  a  very 
happy  state ;  for  though  there  be  several  condi- 
tions m  the  gospel  to  be  done,  yet  Christ  Jesus 
doth  nut  look  that  they  should  be  done  by  man,  as 
man,  but  by  his  own  Spirit  in  them,  as  it  is  written, 
•  Thou  hast  wrought  all  our  works  in  us.'  Is  there 
that  condition,  they  must  believe?  Why,  then,  he 
will  be  both  the  'author  and  finisher  of  thdr  faitli.' 
lie.  lii.  2.  3.  Is  there  also  hope  to  be  in  his  children  ? 
he  also  doth  and  hath  given  them  'good  hope 
through  his  grace'  2  Th.  u.  lo.  Again,  are  the 
people  of  God  to  behave  themselves  to  the  o-lory 
of  God  the  Father?  then  he  will  work  in  them 


'  both  to  will  and  to  do  of  his  own  good  pleasui'e.' 

Phi.  ii.  13. 

5.  Again,  as  he  works  all  our  works  in  us  and 
for  us,  so  also  by  virtue  of  this  covenant  we  have 
another  nature  given  unto  us,  whereby,  or  by  which 
we  are  made  willing  to  be  glorifying  of  God  both 
in  our  bodies  and  in  our  spirits,  which  are  his — 
'  Thy  people  shall  be  willing  in  the  day  of  thy 
power. '  1  Co.  vi.  20.  Ps.  ex.  3. 

G.  In  the  next  place,  all  those  that  are  under 
this  second  covenant  are  in  a  wonderful  safe  con- 
dition ;  for  in  case  they  should  slip  or  fall  after 
their  conversion  into  some  sin  or  sins  (for  who  lives 
and  sins  not  ?  Pr.  xxiv.  ic),  yet  through  the  merits 
and  intercession  of  Christ  Jesus,  who  is  their  un- 
dertaker in  this  covenant,  they  shall  have  their 
sins  pardoned,  their  wounds  healed,  and  they  raised 
up  again ;  which  privilege  the  children  of  the  first 
covenant  have  not ;  for  if  they  sin,  they  are  never 
afterwards  regarded  by  that  covenant — They  brake 
my  covenant,  and  I  regarded  them  not,  saith  the 
Lord.  He.  viii.  9.  But  when  he  comes  to  speak  of 
the  covenant  of  grace,  speaking  first  of  the  public 
person  under  the  name  of  David,  he  saith  thus, 
'  He  shall  cry  unto  me.  Thou  art  my  Father,  my 
God,  and  the  rock  of  my  salvation.  Also  I  will 
make  him  my  first-born,  higher  than  the  kings  of 
the  earth.  My  mercy  will  I  keep  for  him  for  ever- 
more, and  my  covenant  shall  stand  fast  with  him. 
His  seed  also  will  I  make  to  endure  for  ever,  and 
his  throne  as  the  days  of  heaven.  If  his  children 
forsake  my  law,  and  walk  not  in  my  judgments  ; 
if  they  break  my  statutes,  and  keep  not  my  com- 
mandments ;  then  will  I  visit  their  transgression 
with  the  rod,  and  their  iniquity  with  stripes. 
Nevertheless  my  loving-kindness  will  I  not  utterly 
take  from  him,  nor  suffer  my  faithfulness  to  fail. 
My  covenant  Avill  I  not  break,  nor  alter  the  thing 
that  is  gone  out  of  my  lips.  Once  have  I  sworn 
by  my  holiness  that  I  will  not  lie  unto  David.  His 
seed  shall  endure  for  ever,  and  las  throne  as  the 
sun  before  me.  It  shall  be  established  for  ever  as 
the  moon,  and  as  a  faithful  witness  in  heaven.' 
Ps.ixxxii-.2c-37.     'My  covenant  shall  stand  ^ 

fast  with  him' — mark  that.  As  if  God  ^  •=1-^ 
had  said,  I  did  not  make  this  covenant  with  man, 
but  with  my  Son,  and  with  him  I  will  perform  it ; 
and  seeing  he  hath  given  me  complete  satisfaction, 
though  his  children  do,  through  infirmity,  trans- 
gress, yet  my  covenant  is  not  therefore  broken, 
seeing  he  with  Avhom  it  was  made  staudeth  firm, 
according  to  the  desire  of  my  heart ;  so  that  my 
justice  that  is  satisfied,  and  my  law,  hath  nothing 
to  say,  for  there  is  no  want  of  perfection  in  the 
sacrifice  of  Christ. 

If  you  love  your  souls,  and  would  have  them 

live  in  the  peace  of  God,  to  the  which  you  are 

called  in  one  body,  even  all  believers,  then  I  be- 

!  seech  you  seriously  to  ponder,  and  labour  to  settle 


THE  LAW  AND  GRACE  UNFOLDED. 


553 


in  your  souls  this  one  tiling,  that  the  new  covenant 
is  not  broken  by  our  transgressions,  and  that  be- 
cause it  was  not  made  with  us.  The  reason  why 
the  very  saints  of  God  have  so  many  ups  and  downs 
in  this  their  travel  towards  heaven,  it  is  because 
they  are  so  weak  in  the  faith  of  this  one  tiling ; 
for  they  think  that  if  they  fail  of  this  or  that  par- 
ticular performance,  if  their  hearts  be  dead  and 
cold,  and  their  lusts  mighty  and  strong,  therefore 
now  God  is  angry,  and  now  he  will  shut  them  out 
of  his  favour,  now  the  new  covenant  is  broken,  and 
now  Christ  Jesus  will  stand  their  friend  no  longer; 
now  also  the  devil  hath  power  again,  and  now  they 
must  have  their  part  in  the  resurrection  of  damna- 
tion ;  when,  alas !  the  covenant  is  not  for  all  this 
never  the  more  broken,  and  so  the  grace  of  God 
no  more  straitened  than  it  was  before.  Therefore, 
I  say,  when  thou  findest  that  thou  art  weak  here, 
and  failing  there,  backward  to  this  good,  and  thy 
heart  forward  to  that  evil ;  then  be  sure  thou  keep 
a  steadfast  eye  on  the  Mediator  of  this  new  cove- 
nant, and  be  persuaded  that  it  is  not  only  made 
with  him,  and  his  part  also  fulfilled,  but  that  he 
doth  look  upon  his  fulfilling  of  it,  so  as  not  to  lay 
thy  sins  to  thy  charge,  though  he  may  as  a  father 
chastise  thee  for  the  same — '  If  his  children  for- 
sake my  law,  and  walk  not  in  my  judgments ;  if 
they  break  my  statutes,  and  keep  not  my  com- 
mandments ;  then  will  I  visit  their  transgression 
with  the  rod,  and  their  iniquity  Avith  stripes. 
Nevertheless,'  mark,  'nevertheless  my  loving- 
kindness  will  I  not  utterly  take  from  Him,  nor 
suflfer  my  faithfulness  to  fail.  ]\Iy  covenant  will  I 
not  break,  nor  alter  the  thing  that  is  gone  out  of 
my  lips.'  And  what  was  that  ?  Why,  that  *  his 
seed  shall  endure  for  ever,  and  his  throne  as  the 
sun  before  nie. '  rs.  ixxxix.  so-sg. 

7.  Another  privilege  that  the  saints  have  by 
virtue  of  the  new  covenant  is,  that  they  have  part 
of  the  possession  or  hold  of  heaven  and  glory  al- 
ready, and  that  two  manner  of  ways — (1.)  The 
Divine  nature  is  conveyed  from  heaven  into  them ; 
and,  secondly,  the  human  nature,  i.e.,  the  nature  of 
man,  is  received  up,  and  entertained  in,  and  hath  got 
possession  of  heaven.  We  have  the  first-fruits  of 
the  Spirit,  saith  the  man  of  God  ;  we  have  the 
earnest  of  the  Spirit,  which  is  instead  of  the  whole, 
for  it  is  the  earnest  of  the  whole — '  Which  is  the 
earnest  of  our  inheritance  until  the  redemption  of 
the  purchased  possession,  unto  the  praise  of  his 
glory.'  Ep.  i.  13, 14.  Ro.  viii.  8— 11.  (2.)  The  nature  of 
man,  our  nature  is  got  into  glory  as  the  first-fruits 
of  mankind,  as  a  forerunner  to  take  possession  till 
we  all  come  thither,  i  Cor.  xv.  20.  For  the  man  born 
at  Bethlehem  is  ascended,  which  is  part  of  the 
lump  of  mankind,  into  glory  as  a  public  person, 
as  the  first-fruits,  representing  the  whole  of  the 
children  of  God;  so  that  in  some  sense  it  may  be 
said  that  the  saints  have  already  taken  possession 

VOL,  I. 


of  the  kingdom  of  heaven  by  their  Jesus,  their 
public  person,  he  being  in  their  room  entered  to 
prepare  a  place  for  them.  Jn.  xiv.  i— t.  I  beseech  you 
consider,  when  Jesus  Christ  came  down  from 
glory,  it  was  that  he  might  bring  us  to  glory ;  and 
that  he  might  be  sure  not  to  fail,  he  clotheth  him- 
self with  our  nature,  as  if  one  should  take  a  piece 
out  of  the  whole  lump  instead  of  the  whole,  imtil 
the  other  comes,  and  investeth  it  in  that  glory 
which  he  was  in  before  he  came  down  from  heaven. 
He.  ii.  14, 15.  And  thus  is  that  saying  to  be  under- 
stood, speaking  of  Chi-ist  and  his  saints,  which 
saith,  '  And'  he  *  hath  raised  us  up  together,  and 
made  u^  sit  together  in  heavenly  places  in  Christ 
Jesus.'  Ep.  ii.  6. 

8.  Again,  not  only  thus,  but  all  the  power  of 
God,  together  with  the  rest  of  his  glorious  attri- 
butes, are  on  our  side,  in  that  they  dwell  in  our 
nature,  which  is  the  man  Jesus,  and  doth  engage 
for  us  poor,  simple,  empty,  nothing  creatures  as 
to  our  eternal  happiness,  i  Po.  i.  5.  'For  in  him,' 
that  is,  in  the  man  Christ,  who  is  our  nature,  our 
head,  our  root,  our  flesh,  our  bone,  '  dwelleth  all 
the  fulness  of  the  Godhead  bodily, '  Coi.  ii.  9, 10.  Mark 
how  they  are  joined  together,  '  In  whom  dwelleth 
the  fulness  of  the  Godhead.  And  ye  are  complete 
in  him.'  God  dwelleth  completely  in  him,  and 
you  also  are  completely  implanted  in  him,  which 
is  the  head  of  all  principality  and  power ;  and  all 
this  by  the  consent  of  the  Father — '  For  it  hath 
pleased  the  Father  that  in  him  should  all  fulness 
dwell.'  Col.  i.  19.  Now  mark,  the  Godhead  dotb 
not  dwell  in  Christ  Jesus  for  himself  only,  but  that 
it  may  be  in  a  way  of  righteousness  conveyed  to 
us,  for  our  comfort  and  help  in  all  our  wants — 
'  All  power  is  given  unto  me  in  heaven  and  in 
earth, '  saith  he.  Mat.  xxvm.  is.  And  then  followeth, 
'  And  lo,  I  am  with  you  alway,  even  unto  the  end 
of  the  Avorld. '  ver.  20.  •  He  hath  received  gifts  for 
men,  yea  for  the  rebellious. '  rs.  Lxviii.  is.  '  Of  his 
fulness  have  all  we  received,  and  grace  for  grace.' 
Jn.  i.  16.  And  this  the  saints  cannot  be  deprived 
of,  because  the  covenant  made  with  Christ,  in 
every  tittle  of  it,  was  so  completely  fulfilled  as  to 
righteousness,  both  active  and  passive,  that  justice 
cannot  object  anything;  holiness  now  can  find 
fault  with  nothing;  nay,  all  the  power  of  God 
cannot  shake  anything  that  hath  been  done  for  us 
by  the  Mediator  of  the  new  covenant ;  so  that  now 
there  is  no  covenant  of  works  to  a  believer ;  none 
of  the  commands,  accusations,  condemnations,  or 
the  least  tittle  of  the  old  covenant  to  be  charged 
on  any  of  those  that  are  the  children  of  the  second 
covenant ;  no  sin  to  be  charged,  because  there  is 
no  law  to  be  pleaded,  but  all  is  made  up  by  our 
middle  man,  Jesus  Christ.  0  blessed  covenant! 
0  blessed  privilege!  Be  wise,  therefore,  0  ye 
poor  drooping  souls  that  are  the  sons  of  this  second 
covenant,  and  '  stand  fast  in  the  Uberty  wherewith 

d   A 


SM 


THE  LAW  AND  GRACE  UNFOLDED. 


Christ  haUi  made  you  free,  and  be  not  entangled 
aicain,'  nor  terrified  in  your  consciences,  '  with  the 
yoke  of  bondage;'  neither  the  commands,  accusa- 
tions, or  condemnations  of  the  law  of  the  old 
ooFeuant,  Ga.  v.  i. 

Ta-o  licU-bred  objections  answered. 
Object.  If  it  he  so,  then  one  need  not  care  what 
The  first  objcc-  tlicy  do;  tliey  may  sin,  and  sin  again, 
tion.  seeing  Christ  hath  made  satisfaction. 

An^io.  If  I  were  to  point  out  one  that  was  under 
the  power  of  the  devil,  and  going  post-haste  to 
hell,  for  my  life  I  would  look  no  farther  for  such 
a  man  than  to  him  that  would  make  such  a  use 
as  this  of  the  grace  of  God.  What,  because 
Christ  is  a  Savioiu-,  thou  wilt  be  a  sinner !  because 
his  grace  abounds,  therefore  thou  wilt  abound  in 
sin !  0  wicked  wretch !  rake  hell  all  over,  and 
sorely  I  think  thy  fellow  will  scarce  be  found ! 
And  let  me  tell  thee  this  before  I  leave  thee — as 
God's  covenant  with  Christ  for  his  children,  which 
are  of  faith,  stands  sure,  immutable,  unrevocable, 
and  imchangeable,  so  also  hath  God  taken  such  a 
course  with  thee,  that  unless  thou  canst  make 
God  forswear  himself,  it  is  impossible  that  thou 
shouldst  go  to  heaven,  dying  in  that  condition — 
*  They  tempted  me,  proved  me,'  and  turned  the 
grace  of  God  into  lasciviousness,  'sol  sware,'  u:ar.c 
that,  *  so  I  sware,'  and  that  in  my  Avrath,  too, 
that  they  should  never  enter  into  my  rest.  Com- 
pare He.  ui.  9-11,  with  1  Co.  x.  5-10.  No,  saith  God ; 
if  Christ  will  not  serve  their  turns,  but  they  must 
liave  their  sins  too,  take  them,  devil ;  if  heaven 
Avill  not  satisfy  them,  take  them,  hell ;  devour 
them,  hell ;  scald  them,  fry  them,  burn  them,  hell ! 
God  hath  more  places  than  one  to  put  sinners 
into.  If  they  do  not  like  of  heaven,  he  will  fit 
them  with  hell ;  if  they  do  not  like  Christ,  they 
shall  be  forced  to  have  the  devil.  Therefore  we 
must  and  will  tell  of  the  truth  of  the  nature  of  the 
covenant  of  the  grace  of  God  to  his  poor  saints, 
for  their  encouragement  and  for  their  comfort, 
who  would  be  glad  to  leap  at  Christ  upon  any 
terms;  yet  therewith,  we  can  tell  how,  through 
grace,  to  tell  the  hogs  and  sons  of  this  world  what 
a  hog-sty  there  is  prepared  for  them,  even  such 
an  one  that  God  hath  prepared  to  put  the  devil 
and  his  angels  into,  is  fitly  prepared  for  them. 

U»t.  XXT.  41. 

Object.  But  if  Christ  hath  given  God  a  full  and 

Tlic  »croud  oi).  complete  satisfaction,  then  though  I 
jccl.ou.  ,1^  ,^^  ^^  Jj^  gjj^^  J  ^^^^  ^^^^  ^^^^^^  °  ^^_ 

ing  God  hath  already  been  satisfied.  It  will  be 
injustice  in  God  to  punish  for  those  sins  for  which 
he  is  already  satisfied  fur  by  Christ. 

Amw.  Rebel,  rebel,  there  are  some  in  Christ, 
and  some  out  of  him.  [1.]  They  that  are  in  him 
have  their  sins  forgiven,  and  they  themselves  made 
new  creatures,   and  have  the  {spirit  of  the  Son, 


which  is  a  holy,  loving,  self-denying  Spirit.  And 
they  that  are  thus  in  Jesus  Christ  are  so  far  oif 
from  delighting  in  sin,  that  sin  is  the  greatest 
thing  that  troubleth  them ;  and  0  how  willingly 
would  they  be  rid  of  the  very  thoughts  of  it. 
I's.  cxix.  113.  It  is  the  grief  of  their  souls,  Avhen 
they  are  in  a  right  frame  of  spirit,  that  they  can 
live  no  more  to  the  honour  and  glory  of  God  than 
they  do ;  and  in  all  their  prayers  to  God,  the 
breathings  of  their  souls  are  as  much  for  sanctify- 
ing grace  as  pardoning  grace,  that  they  might  live 
a  holy  life.  They  would  as  willingly  live  holy 
here  as  they  would  be  happy  in  the  world  to  come ; 
they  would  as  willingly  be  cleansed  from  the  filth 
of  sin  as  to  have  the  guilt  of  it  taken  away ;  they 
would  as  willingly  glorify  God  here  as  they  would 
be  glorified  by  him  hereafter.  Phi.  iiL  6-22.  2.  But 
there  are  some  that  are  out  of  Christ,  being  under 
the  law ;  and  as  for  all  those,  let  them  he  civil  or 
profane,  they  are  such  as  God  accounts  wicked ; 
and  I  say,  as  for  those,  if  all  the  angels  in  heaven 
can  drag  them  before  the  judgment-seat  of  Christ, 
they  shall  be  brought  before  it  to  answer  for  all 
their  ungodly  deeds ;  and  being  condemned  for 
them,  if  all  the  fire  in  hell  will  burn  them,  they 
shall  be  burned  there,  if  they  die  in  that  condition. 
Jude  15.  And  therefore,  if  you  love  your  souls,  do 
not  give  way  to  such  a  wicked  spirit.  '  Let  no 
man  deceive  you  w'ith'  such  '  vain  Avords,'  as  to 
think,  because  Christ  hath  made  satisfaction  to 
God  for  sin,  therefore  you  may  live  in  your  sins. 
0  no,  God  forbid  that  any  should  think  so,  '  for 
because  of  these  things  cometh  the  wrath  of  God 
upon  the  children  of  disobedience.'  Ep.  v.  c. 

Thus  have  I,  reader,  given  thee  a  brief  discourse 
touching  the  covenant  of  works  and  the  covenant 
of  grace,  also  of  the  nature  of  the  one,  together 
with  the  nature  of  the  other.  I  have  also  in  this 
discourse  endeavoured  to  show  you  the  condition 
of  them  that  are  under  the  law,  how  sad  it  is, 
both  from  the  nature  of  the  covenant  they  are 
under,  and  also  by  the  carriage  of  God  unto  them 
by  that  covenant.  And  now,  because  I  would 
bring  all  into  as  little  a  compass  as  I  can,  1  shall 
begin  with  the  use  and  application  of  the  whole  in 
as  brief  a  way  as  I  can,  desiring  the  Lord  to  bless 
it  to  thee. 

[use  and  ArrLICATION,] 

A  use  of  examination  about  the  old  covenant. 
First.  And,  first  of  all,   let  us  here  begin  to 
examine  a  little  touching  the  covenant  „,    ^  , 

lie  ^     1    •  11  •       The  first  use  is 

you  stand  before  God  m,  whether  it  a  use  of  cxa- 
be  the  covenant  of  works  or  the  cove-  """^^ '°°" 
nant  of  grace ;  and  for  the  right  doing  of  this,  I 
shall  lay  down  this  proposition — namely,  that  all 
men  naturally  come  into  the  world  under  the  first 
of  these,  Avhich  is  called  the  old  covenant,  or  the 
covenant  of  works,  which  is  the  law ;  '  And  were 


THE  LAW  AND  GRACE  UNFOLDED. 


555 


all  bj  nature  the  cliilclren  of  wrath,  even  as 
others;'  which  they  could  not  he,  had  they  not 
been  under  the  law ;  for  there  are  none  that  are 
under  the  other  covenant  that  are  still  the  children 
of  wrath,  but  the  children  of  faith,  the  children  of 
the  promise,  the  accepted  children,  the  children 
not  of  the  bond-woman,  but  of  the  free.  Ga.  iv.  2S-3i. 

[Quest.]  Now  here  lieth  the  question,  Which  of 
these  two  covenants  art  thou  under,  soul  ? 

Ansio.  I  hope  I  am  under  the  covenant  of  grace. 

Quest.  But  what  ground  hast  thou  to  think  that 
thou  art  under  that  blessed  covenant,  and  not 
rather  under  the  covenant  of  works,  that  strict, 
that  soul-damning  covenant  ? 

Answ.  What  ground  ?     Why,  I  hope  I  am. 

Quest.  But  what  ground  hast  thou  for  this  thy 
hope  ?  for  a  hope  without  a  ground  is  like  a  castle 
built  in  the  aii',  that  will  never  be  able  to  do  thee 
any  good,  but  will  prove  like  unto  that  spoken  of 
in  Job  viii,  *  Whose  hope  shall  be  cut  off,  and  whose 
trust  shall  be'  like  '  a  spider's  web.  He  shall  lean 
upon  his  house,  but  it  shall  not  stand ;  he  shall 
bold  it  fast,'  as  thou  wouldst  thy  hope,  it  is  like, 
'  but  it  shall  not  endure.'  JobvUi.  i:j-i5. 

Aiisw.  My  hope  is  grounded  upon  the  promises ; 
what  else  should  it  be  grounded  upon  ? 

Reply.  Indeed,  to  build  my  hope  upon  Christ 
Jesus,  upon  God  in  Christ,  through  the  promise, 
and  to  have  this  hope  rightly,  by  the  shedding 
abroad  of  the  love  of  God  in  the  heart,  it  is  a 
right-grounded  hope.  Uo.  v.  1-7. 

Quest.  But  what  promises  in  the  Scripture  do 
you  find  your  hope  built  upon  ?  and  how  do  you 
know  whether  you  do  budd  yom*  hope  upon  the 
promises  in  the  gospel,  the  promises  of  the  new 
covenant,  and  not  rather  on  the  promises  of  the 
old  covenant,  for  there  are  promises  in  that  as 
well  as  in  the  other  ? 

Ansio.  I  hope  that  if  I  do  v/ell  I  shall  be  ac- 
cepted ;  because  God  hath  said  I  shall.  Ge.  iv.  7. 

Reply.  0  soul,  if  thy  hope  be  grounded  there, 
thy  hope  is  not  grounded  upon  the  gospel  promises, 
or  the  new  covenant,  but  verily  upon  the  old ;  for 
these  words  were  spoken  to  Caiu,  a  son  of  the  old 
covenant;  and  they  themselves  are  the  tenor  and 
scope  of  that;  for  that  runs  thus:  *  Do  this,  and 
thou  shalt  live.  The  man  that  doth  these  things 
shall  live  by  them.     If  thou  do  well,  thou  shalt  be 

accepted. '  Le.  xviU.  5.  Eze.  XX.  H.  Ro.  x.  5.  Ga.  iu.  12.  Ge.  iv.  7. 

Reply.  Why,  truly,  if  a  man's  doing  well,  and 
living  well,  and  his  striving  to  serve  God  as  well 
as  he  can,  will  not  help  him  to  Christ,  I  do  not 
know  what  will ;  I  am  sure  sinning  agauist  God 
will  not. 

Quest.  Did  you  never  read  that  Scripture  which 
saith, '  Israel,  which  followed  after  the  law  of  righte- 
ousness, hath  not  attained  to  the  law  of  righteous- 
ness?'   Ro.  ix.  30-32. 

Object.  But  doth  not  the  scripture  say,  *  Blessed 


are  they  that  do  his  commandments,  that  they  may 
have  right  to  the  tree  of  life  ? '  Ke.  xxii.  u. 

Answ.  There  is  first,  therefore,  to  be  inquired 
into,  whether  to  keep  his  commandments  be  to 
strive  to  keep  the  law  as  it  is  a  covenant  of  works, 
or  whether  it  be  meant  of  the  great  commandments 
of  the  New  Testament  which  are  cited  in  i  Jn.  UL  22,  23. 
— '  And  whatsoever  we  ask  we  receive  of  him,  be- 
cause we  keep  his  commandments,  and  do  those 
things  that  are  pleasing  in  his  sight.'  But  what 
do  you  mean,  John?  Do  you  mean  the  covenant  of 
the  law,  or  the  covenant  of  the  gospel  ?  Wliy,  'this 
is  bis  commandment,'  saith  he,  'That  we  should 
believe  on  the  name  of  his  Son  Jesus  Christ,  and  lovo 
one  another,'  as  the  fruits  of  this  faith,  '  as  he  gave 
us  commandment.'  If  it  be  the  old  covenant,  as  a 
covenant  of  works,  then  the  gospel  is  but  a  lost  thing. 
If  it  were  of  works,  then  no  more  of  grace  ;  there- 
fore it  is  not  the  old  covenant,  as  the  old  covenant. 

Quest.  But  what  do  you  mean  by  these  words — 
the  old  covenant  as  the  old  covenant  ?  Explain 
your  meaning. 

Ansio.  ]\Iy  meaning  is,  that  the  law  is  not  to  be 
looked  upon  for  life,  so  as  it  was  handed  out  from 
Mount  Sinai,  if  ever  thou  wouldst  indeed  be  saved; 
though  after  thou  hast  faith  in  Christ,  thou  mayest 
and  must  solace  thyself  in  it,  and  take  pleasure 
therein,  to  express  thy  love  to  him  who  hath  already 
saved  thee  by  his  own  blood,  without  thy  obedience 
to  the  law,  either  from  Sinai  or  elsewhere. 

Quest.  Do  you  think  that  I  do  mean  that  my 
righteousness  Avill  save  me  without  Christ's  ?  If 
so,  you  mistake  me,  for  I  think  not  so ;  but  this  I 
say,  I  will  labour  to  do  what  I  can ;  and  what  I 
cannot  do,  Christ  will  do  for  me. 

Ansio.  Ah,  poor  soul,  this  is  the  wi'ong  way  too; 
for  this  is  to  make  Christ  but  a  piece  of  a  Saviour; 
thou  wilt  do  something,  and  Christ  shall  do  the 
rest;  thou  wilt  set  thy  own  things  in  the  first  place, 
and  if  thou  wantest  at  last,  then  thou  wilt  borrow 
of  Christ;  thou  art  such  an  one  that  dost  Christ  the 
greatest  injury  of  all.  First,  in  that  thou  dost  un- 
dervalue his  merits  by  preferring  of  thy  own  works 
before  his;  and,  secondly,  by  mingling  of  thy  works 
thy  dirty,  ragged  righteousness  with  his. 

Quest.  Why,  would  you  have  us  do  nothing  ? 
Would  you  have  us  make  Christ  such  a  drudge  as 
to  do  all,  while  we  sit  idling  stiil  ? 

Answ.  Poor  soul,  thou  mistakest  Jesus  Christ  in 
saying  thou  makest  him  a  drudge  in  letting  him  do 
all;  I  tell  thee,  he  counts  it  a  great  glory  to  do  all 
for  thee,  and  it  is  a  great  dishonour  unto  him  for 
thee  so  much  as  to  think  otherwise.  And  this  the 
saints  of  God  that  have  experienced  the  work  of 
grace  upon  their  soids  do  count  it  also  the  same — 
'Saying,  Thou  art  worthy  to  take  the  book,  and  to 
open  the  seals  thereof.'  Kc.  v.  9.  '  Worthy  is  the 
Lamb  that  was  slam,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory, 


556 


THE  LAW  AND  GRACE  UNFOLDED. 


and  blessing.'  ver.  12.  And  why  so  ?  read  again  the 
9th  vorse,  '  For  thou  wast  slain,  and  hast  redeemed 
Tis  to  God  by  thy'  own  '  blood. '  See  also  Eph.  i.  6,  7. 
•  To  the  praise  of  the  glory  of  his  grace  -  in  whom 
we  have  redemption  through  his  blood.' 

Eeply.  All  this  we  confess,  that  Jesus  Christ  died 
for  us ;  but  he  that  thinks  to  be  saved  by  Christ, 
and  liveth  in  his  sins,  shall  never  be  saved. 

Aimo.  I  grant  that.  But  this  I  say  again,  a  man 
must  not  make  his  good  doings  the  lowest  roimd 
of  the  ladder  by  which  he  goeth  to  heaven — that 
is,  he  that  will  and  shall  go  to  heaven  must,  AvhoUy 
and  alone,  without  any  of  his  own  things,  venture 
his  precious  soul  upon  Jesus  Christ  and  his  merits. 
Quest.  What,  and  come  to  Christ  as  a  sinner  ? 
Answ.  Yea,  with  all  thy  sins  upon  thee,  even  as 
filthy  as  ever  thou  canst. 

Quest.  But  is  not  this  the  way  to  make  Christ 
to  loath  us  ?  You  know  when  children  fall  down  in 
the  dirt,  they  do  usually  before  they  go  home  make 
their  clothes  as  clean  as  they  can,  for  fear  their  pa- 
rents should  chide  them;  and  so  I  think  should  we. 
Ansio.  This  comparison  is  wrongly  applied,  if 
you  bring  it  to  show  us  bow  we  must  do  when  we 
come  to  Christ,  He  that  can  make  himself  clean 
lath  no  need  of  Christ ;  for  the  whole,  the  clean, 
and  righteous  have  no  need  of  Christ,  but  those  that 
are  foul  and  sick.  Physicians,  you  know,  if  they 
love  to  be  honoured,  they  will  not  bid  the  patients 
first  make  themselves  whole,  and  then  come  to  them ; 
no,  but  bid  them  come  with  their  sores  all  running 
on  them,  as  the  woman  with  her  bloody  issue.  Mar.  v. 
And  as  Mary  Magdalene  with  her  belly  full  of 
devils,  and  the  lepers  all  scabbed ;  and  that  is  the 
right  coming  to  Jesus  Christ. 

Eeply.  Well,  I  hope  that  Christ  will  save  me,  for 
his  promises  and  mercy  are  very  large;  and  as  long 
as  he  hath  promised  to  give  us  life,  I  fear  my  state 
the  less. 

Ansu).  It  is  very  true,  Christ's  promises  are  very 
large,  blessed  be  the  Lord  for  ever ;  and  also  so  is 
bis  mercy;  but  notwithstanding  all  that,  there  are 
many  go  in  at  the  broad  gate;  and  therefore  I  say, 
your  business  is  seriously  to  inquire  whether  you 
are  under  the  first  or  second  covenant ;  for  unless 
you  are  under  the  second,  you  will  never  be  regarded 
of  the  Lord,  forasmuch  as  you  are  a  sinner.  He.  viii.  y. 
And  the  rather,  because  if  God  should  be  so  good 
to  you  as  to  give  you  a  share  in  the  second,  you 
shall  have  all  your  sins  pardoned,  and  for  certain 
have  eternal  life,  though  you  have  been  a  great  sin- 
ner. But  do  not  expect  that  thou  shalt  have  any 
part  or  share  in  the  large  promises  and  mercy  of 
God,  for  the  benefit  and  comfort  of  thy  poor  soul, 
whilst  thou  art  under  the  old  covenant;  because  so 
long  thou  art  out  of  Christ,  through  whom  God  con- 
veyeth  his  mercy,  grace,  and  love  to  sinners.  '  For 
all  tlic  promises  of  God  in  him  arc  yea,  and  in  him 
atiitn.'    Indeed,  his  mercy,  grace,  and  love  are  very 


great,  but  they  are  treasured  up  in  him,  given  fortli 
in  him,  through  him.'  '  But  God,  who  is  rich  in 
mercy,  for  his  great  love  wherewith  he  loved  us — 
that  he  might  show  the  exceeding  riches  of  his 
grace' — but  which  way  ? — '  in  his  kindness  towards 
us  through  Christ  Jesus.' 

But  out  of  Christ  thou  shalt  find  God  a  just  God, 
a  sin-avenging  God,  a  God  that  Avill  by  no  means 
spare  the  guilty ;  and  be  sure  that  every  one  that 
is  found  out  of  Jesus  Christ  Avill  be  found  guilty  in 
the  judgment-day,  upon  whom  thjB  wrath  of  God 
shall  smoke  to  their  eternal  ruin.  Now,  therefore, 
consider  of  it,  and  take  the  counsel  of  the  apostle, 
in  2  Co.  xiii.  5,  which  is,  to  examine  thyself  whether 
thou  art  'in  the  faith,'  and  to  prove  thy  ownself 
whether  thou  hast  received  the  Spirit  of  Christ  into 
thy  soul,  whether  thou  hast  been  converted,  whether 
thou  hast  been  born  again,  and  made  a  new  creature, 
whether  thou  hast  had  thy  sins  washed  away  in  the 
blood  of  Christ,  whether  thou  hast  been  brought 
from  under  the  old  covenant  into  the  new ;  and  do 
not  make  a  slight  examination,  for  thou  hast  a  pre- 
cious soul  either  to  be  saved  or  damned. 

And  that  thou  mayest  not  be  deceived,  consider 
that  it  is  one  thing  to  be  convinced,  and  another  to 
be  converted;  one  thing  to  be  wounded,  and  another 
to  be  killed,  and  so  to  be  made  alive  again  by  the 
faith  of  Jesus  Christ.  When  men  are  killed,  they 
are  killed  to  all  things  they  lived  to  before,  both 
sin  and  righteousness,  as  all  their  old  faith  and  sup- 
posed grace  that  they  thought  they  had.  Lideed, 
the  old  covenant  will  show  thee  that  thou  art  a  sin- 
nei%  and  that  a  great  one  too;  but  the  old  covenant, 
the  law,  will  not  show  thee,  without  the  help  of  the 
Spirit,  that  thou  art  without  all  grace  by  nature ; 
no;  but  in  the  midst  of  thy  troubles  thou  wilt  keep 
thyself  from  coming  to  Christ  by  persuading  thy 
soul  that  thou  art  come  already,  and  hast  some 
grace  already.  0,  therefore,  be  earnest  in  begging 
the  Spirit,  that  thy  soul  may  be  enlightened,  and 
the  Avickedness  of  thy  heart  discovered,  that  thou 
mayst  see  the  miserable  state  that  thou  art  in  by 
reason  of  sin  and  unbelief,  which  is  the  great  con- 
demning sin ;  and  so  in  a  sight  and  sense  of  thy  sad 
condition,  if  God  should  deal  with  thee  in  severity 
according  to  thy  deservings.  Do  thou  [now]  cry 
to  God  for  faith  in  a  crucified  Christ,  that  thou 
mayst  have  all  thy  sins  washed  away  in  his  blood, 
and  such  a  right  work  of  grace  wrought  in  thy  soul 
that  may  stand  in  the  judgment-day.     Again, 

Second.  Li  the  next  place,  you  know  I  told  you 
that  a  man  mio-ht  go  a  o-reat  wav  in  a  pro- 

c       ■  11  1,      .      •(>,  Second  use. 

lession,  and  have  many  excellent  gifts,  so 
as  to  do  many  wondrous  works,  and  yet  be  but  under 
the  law;  from  hence  you  may  learn  not  to  judge 
yourselves  to  be  the  children  of  God,  because  you 
may  have  some  gifts  of  knowledge  or  understanding 
more  than  others:  no,  for  thou  mayst  be  the  knowing- 
est  man  in  all  the  country  as  to  head-knowledge,  and 


THE  LAW  AND  GRACE  UNFOLDED. 


657 


yet  be  but  under  the  law,  and  so  consequently  un- 
der the  curse,  notwithstanding  that,  i  Co.  xiii.  Now, 
seeing  it  is  so,  that  men  may  have  all  this  and  yet 
perish,  tlien  what  will  become  of  those  that  do  no 
good  at  all,  and  have  no  understanding,  neither  of 
their  own  sadness,  nor  of  Christ's  mercy?  0,  sad! 
Read  with  understanding,  is.  xxvii.  ii,  '  Therefore  he 
that  made  them  will  not  have  mercy  on  them,  and 
he  that  formed  them  will  show  them  no  favour.' 
See  also  2  Th.  i.  s,  9. 

Now  there  is  one  thing  which,  for  want  of,  most 
people  do  miscarry  in  a  very  sad  manner,  and  that 
is,  because  they  are  not  able  to  distinguish  between 
the  nature  of  the  law  and  the  gospel.  0,  people, 
people,  your  being  blinded  here  as  to  the  knowledge 
of  this  is  one  great  cause  of  the  ruining  of  many. 
As  Paul  saith,  'While  Moses  is  read,'  or  while  the 
law  is  discovered,  '  the  veil  is  upon  their  heart,' 
2  Co.  iii.  15,  that  is,  the  veil  of  ignorance  is  still  upon 
their  hearts,  so  that  they  cannot  discern  either  the 
nature  of  the  law  or  the  nature  of  the  gospel,  they 
being  so  dark  and  blind  in  their  minds,  as  you  may 
see,  if  you  compare  it  with  ch.  iv.  3,  4.  And  truly  I 
am  confident,  that  were  you  but  well  examined,  I 
doubt  many  of  you  would  be  found  so  ignorant  that 
you  would  not  be  able  to  give  a  word  of  right  an- 
swer concerning  either  the  law  or  the  gospel.  Nay, 
my  friends,  set  the  case,  one  should  ask  you  what 
time  you  spend.,  what  pains  you  take,  to  the  end 
you  may  understand  the  nature  and  difference  of 
these  two  covenants,  would  you  not  say,  if  you 
should  speak  the  truth,  that  you  did  not  so  much 
as  regard  whether  there  were  two  or  more  ?  Would 
you  not  say,  1  did  not  think  of  covenants,  or  study 
the  nature  of  them  ?  I  thought  that  if  I  had  lived 
honestly,  and  did  as  well  as  1  could,  that  God  would 
accept  of  me,  and  have  mercy  upon  me,  as  he  had 
on  others.  Ah,  friends,  this  is  the  cause  of  the  ruin 
of  thousands ;  for  if  they  are  blinded  to  this,  both 
the  right  use  of  the  law,  and  also  of  the  gospel,  is 
hid  from  their  eyes,  and  so  for  certain  they  will  be 
in  danger  of  perishing  most  miserably,  poor  souls 
that  they  are,  unless  God,  of  his  mere  mercy  and 
love,  doth  rend  the  veil  from  off  their  hearts,  the  veil 
of  ignorance,  for  that  is  it  which  doth  keep  these 
poor  souls  in  this  besotted  and  blindfolded  condition, 
in  which  if  they  die  they  may  be  lamented  for,  but 
not  helped ;  they  may  be  pitied,  but  not  preserved 
from  the  stroke  of  God's  everlasting  vengeance. 

A  legal  spiril. 

In  the  next  place,  if  you  would  indeed  be  de- 
livered from  the  first  into  the  second  covenant,  I 
do  admonish  you  to  the  observing  of  these  follow- 
ing particulars.  First.  Have  a  care  that  you  do 
not  content  yourselves,  though  you  do  good  works 
— that  is,  Avhich  in  themselves  are  good.  Secondly. 
In  and  with  a  legal  spirit,  which  are  done  these 
ways  as  foUowetb , 


Flrd.  If  you  do  anything  commanded  in  Scrip- 
ture, and  in  your  doing  of  it  do  think  Here  I  assoii  a 
that  God  is  well  pleased  therewith,  natural  man. 
because  you,  as  you  are  religious  men,  do  do  the 
same.  Upon  this  mistake  was  Paul  himself  in 
danger  of  being  destroyed ;  for  he  thought,  because 
he  was  zealous,  and  one  of  the  strictest  sects  for 
religion,  therefore  God  would  have  been  good  unto 
him,  and  have  accepted  his  doings,  as  it  is  clear, 
for  he  counted  them  his  gain.  rhi.  lii.  4-8.  Now  this 
is  done  thus — When  a  man  doth  think  that  because 
he  thinks  he  is  more  sincere,  more  liberal,  with 
more  difficulty,  or  to  the  weakening  of  his  estate ; 
I  say,  if  a  man,  because  of  this  doth  think  that 
God  accepteth  his  labour,  it  is  done  from  an  old- 
covenant  spirit. 

Again ;  some  men  think  that  they  shall  be  hoard 
because  they  have  prayer  in  their  families,  because 
they  can  pray  long,  and  speak  excellent  expres- 
sions, or  express  themselves  excellently  in  prayer, 
that  because  they  have  great  enlargements  in 
prayer,  I  say,  that  therefore  to  think  that  God 
doth  delight  in  their  doings,  and  accept  their 
woi'ks,  this  is  from  a  legal  spirit. 

Again  ;  some  men  think  that  because  their 
parents  have  been  religious  before  them,  and  have 
been  indeed  the  people  of  God,  they  think  if  they 
also  do  as  to  the  outward  observing  of  that  which 
they  learned  from  their  forerunners,  that  therefore 
God  doth  accept  them ;  but  this  also  is  from  a 
wrong  spirit ;  and  yet  how  many  are  there  in  Eng- 
land at  this  day  that  think  the  better  of  themselves 
merely  upon  that  accoimt ;  ay,  and  think  the  people 
of  God  ought  to  think  so  too,  not  understanding 
that  it  is  ordinary  for  an  Eli  to  have  a  Hophni  and 
a  Phinehas,both  sons  of  Belial ;  also  a  good  Samuel 
to  have  a  perverse  offspring;  likewise  David  an 
Absalom.  I  say,  their  being  ignorant  of,  or  else 
negligent  in  regarding  this,  they  do  think  that 
because  they  do  spring  from  such  and  such,  as  the 
Jews  in  their  generations  did,  that  therefore  they 
have  a  privilege  with  God  more  than  others,  when 
there  is  no  such  thing;  but  for  certain,  if  the  same 
faith  be  not  in  them  wliich  was  in  their  forerunners, 
to  lay  hold  of  the  Christ  of  God  in  the  same  spirit 
as  they  did,  they  must  utterly  perish,  for  all  their 
high  conceits  that  they  have  of  themselves.  Jn.  viii. 

33—35;  Mat.  iii.  7—9. 

Second.  When  people  come  into  the  presence  of 
God  without  having  their  ej'e  upon  the  Divine 
Majesty,  through  the  flesh  and  blood  of  the  Son  of 
Mary,  the  Son  of  God,  then  also  do  they  come  be- 
fore God,  and  do  whatsoever  they  do  from  a  legal 
spirit,  an  old-covenant  spirit.  As,  for  instance, 
you  have  some  people,  it  is  true,  they  will  go  to 
prayer,  in  appearance  very  fervently,  and  will  plead 
very  hard  with  God  that  he  would  grant  them  their 
desires,  pleading  their  want,  and  the  abundance 
thereof;  they  will  also  plead  witli  God  his  great 


658 


THE  LAW  AND  GRACE  UNFOLDED. 


mere}-,  and  also  his  free  promises ;  but  yet  they 
nc'lecting  the  aforesaid  body  or  person  of  Christ, 
the  righteous  Lamb  of  God,  to  appear  before  him 
in,  I  say,  in  thus  doing  they  do  not  appear  before 
the  Lord  no  otherwise  tlian  in  an  old-covenant 
spirit ;  for  they  go  to  God  only  as  a  merciful 
Creator,  and  they  themselves  as  his  creatures  ;  not 
as  he  is,  their  Father  in  the  Son,  and  they  his 
children  by  regeneration  through  the  Lord  Jesus. 
Ay,  and  though  they  may  call  God  their  Father, 
in  the  notion — not  knowing  what  they  say,  only 
having  learned  such  things  by  tradition — as  the 
Pharisees  did,  yet  Christ  will  have  his  time  to  say 
to  them,  even  to  their  faces,  as  he  did  once  to  the 
Jews,  Your  father,  for  all  this  your  profession,  is 
the  devil,  to  their  own  grief  and  everlasting  misery. 

Jo.  viii.  44. 

Third.  The  third  thing  that  is  to  be  observed, 
if  we  would  not  be  under  the  law,  or  do  things  in 
a  legal  spirit,  is  this — to  have  a  care  that  we  do 
none  of  the  works  of  the  holy  law  of  God  for  life, 
or  acceptance  with  him ;  no,  nor  of  the  gospel 
neither.  To  do  the  works  of  the  law  to  the  end 
we  may  be  accepted  of  God,  or  that  we  may  please 
him,  and  to  have  our  desires  of  him,  is  to  do  things 
from  a  legal  or  old-covenant  spirit,  and  that  is 
expressly  laid  down  where  it  is  said,  '  To  him  that 
worketh  is  the  reward  not  reckoned  of  grace,  but 
of  debt;'  that  is,  he  appears  before  God  through 
the  law,  and  his  obedience  to  it.  Ro.  iv.  i,  5.  And 
again,  though  they  be  in  themselves  gospel-ordin- 
ances, as  baptism,  breaking  of  bread,  hearing, 
praying,  meditating,  or  the  like;  yet,  I  say,  if 
they  be  not  done  in  a  right  spirit,  they  are  thereby 
used  as  a  hand  by  the  devil  to  pull  thee  under  the 
covenant  of  works,  as  in  former  times  he  used  cir- 
cumcision, which  was  no  part  of  the  covenant  of 
works,  the  ten  commands,  but  a  seal  of  the  right- 
eousness of  faith ;  yet,  I  say,  they  being  done  in  a 
legal  spirit,  the  soul  was  thereby  brought  under 
the  covenant  of  works,  and  so  most  miserably  de- 
stroyed unawares  to  itself,  and  that  because  there 
was  not  a  right  understanding  of  the  nature  and 
terms  of  the  said  covenants.  And  so  it  is  now ; 
souls  being  ignorant  of  the  nature  of  the  old  cove- 
nant, do  even  by  their  subjecting  to  several  gospel 
ordinances,  run  themselves  under  the  old  covenant, 
and  fly  off  from  Clirist,  even  when  they  think  they 
are  acoming  closer  to  him.  0,  miserable!  If 
you  would  know  when  or  how  this  is  done,  whether 
m  one  particular  or  more,  I  shall  show  you  as 
followeth — 

1.  That  man  doth  bring  himself  imder  the  cove- 
nant of  works,  by  gospel  ordinances,  when  he  can- 
not be  persuaded  tliat  God  will  have  mercy  upon 
Inm  except  he  do  yield  obedience  to  such  or  such 
a  particular  thing  commanded  in  the  word.  This 
IS  the  very  same  spirit  that  was  in  the  false  brethren 
(spoken  of  Acts  xv.,  Gal.,  the  whole  epistle),  whose 


judgment  was,  that  unless  such  and  such  things 
were  done,  'they  could  not  be  saved.'  As  now- 
a-days  we  have  also  some  that  say.  Unless  your 
infants  be  baptized  they  cannot  be  saved  ;*  and 
others  say,  unless  you  be  rightly  baptized,  you 
have  no  ground  to  be  assured  that  you  are  be- 
lievers, or  members  of  churches ;  which  is  so  far 
off  from  being  so  good  as  a  legal  spirit,  that  it  is 
the  spirit  of  blasphemy,  as  is  evident,  because 
they  do  reckon  that  the  Spirit,  righteousness,  and 
faith  of  Jesus,  and  the  confession  thereof,  is  not 
sufficient  to  declare  men  to  be  members  of  the 
Lord  Jesus ;  when,  on  the  other  side,  though  they 
be  rank  hypocrites,  yet  if  they  do  yield  an  outward 
subjection  to  this  or  that,  they  are  counted  pre- 
sently communicable  members,  which  doth  clearh' 
discover  that  there  is  not  so  much  honour  given  to 
the  putting  on  the  righteousness  of  the  Son  of  God 
as  there  is  given  to  that  which  a  man  may  do,  and 
yet  go  to  hell  within  an  hour  after ;  nay,  in  the 
very  doing  of  it  doth  shut  himself  for  ever  from 
Jesus  Christ. 

2.  Men  may  do  things  from  a  legal  or  old-cove- 
nant spirit  when  they  content  themselves  with 
their  doing  of  such  and  such  a  thing,  as  prayers, 
reading,  hearing,  baptism,  breaking  of  bread,  or 
the  like  ;  I  say,  when  they  can  content  themselves 
mth  the  thing  done,  and  sit  down  at  ease  and  con- 
tent because  the  thing  is  done.  As,  for  instance, 
some  men  being  persuaded  that  such  and  such  a 
thing  is  their  duty,  and  that  unless  they  do  do  it, 
God  will  not  be  pleased  with  them,  nor  suffer  them 
to  be  heirs  of  his  kingdom,  they  from  this  spirit  do 
rush  into  and  do  the  thing,  which  being  done,  they 
are  content,  as  bemg  persuaded  that  now  they  are 
without  doubt  in  a  happy  condition,  because  they 
have  done  such  things,  like  unto  the  Pharisee,  who, 
because  he  had  done  this  and  the  other  thing,  said 
therefore,  in  a  bragging  way,  '  Lord,  I  thank  thee 
that  I  am  not  as  this  publican;'  for  I  have  done 
thus  and  thus ;  when,  alas !  the  Lord  gives  him 
never  a  good  word  for  his  labour,  but  rather  a 
reproof. 

3.  That  man  doth  act  from  a  legal  spirit  who 
maketh  the  strictness  of  his  walking  the  ground 
of  his  assurance  for  eternal  life.  Some  men,  all 
the  ground  they  have  to  believe  that  they  shall  be 
saved,  it  is  because  they  walk  not  so  loose  as  their 
neighbours,  they  are  not  so  bad  as  others  are,  and 
therefore  they  question  not  but  that  they  shall  do 
well.  Now  this  is  a  false  ground,  and  a  thing 
that  is  verily  legal,  and  savours  only  of  some  slight 
and  shallow  apprehensions  of  the  old  covenant.  I 
call  them  shallow  apprehensions,  because  they  are 
not  right  and  sound,  and  are  such  as  will  do  the 
soul  no  good,  but  beguile  it,  in  that  the  knowledge 
of  the  nature  of  this  covenant  doth  not  appear  to 


See  the  note  on  p.  546. — Ed. 


THE  LAW  AND  GRACE  UNFOLDED. 


559 


the  soul,  only  some  commanding  power  it  hath  on 
the  soul,  which  the  soul  endeavouring  to  give  up 
itself  unto,  it  doth  find  some  peace  and  content, 
and  especially  if  it  find  itself  to  he  pretty  -willing 
to  yield  itself  to  its  commands.  And  is  not  this 
the  very  ground  of  thy  hoping  that  God  will  save 
thee  from  the  wrath  to  come  ?  If  one  should  ask 
thee  what  ground  thou  hast  to  think  thou  shalt  he 
Do  not  think  saved,  wouldst  thou  not  say,  Truly, 
that  I  am  a-  hccause  I  have  left  my  sins,  and  be- 

gainst  the  or-  ■      t      i  i  i  ^ 

der  of  the  gos-  cause  I  am  more  mclmable  to  do  good, 
^"^  ■  and  to  learn,   and   get  more   know- 

ledge; I  endeavour  to  walk  in  church  order,  as 
they  call  it,  and  therefore  I  hope  God  hath  done  a 
good  work  for  me,  and  I  hope  will  save  my  soul. 
Alas,  alas !  this  is  a  very  trick  of  the  devil  to  make 
souls  build  the  ground  of  their  salvation  upon  this 
their  strictness,  and  abstaining  from  the  wicked- 
ness of  their  former  lives,  and  because  they  desire 
to  be  stricter  and  stricter.  Now,  if  you  would 
know  such  a  man  or  woman,  you  shall  fiud  them 
in  this  frame — ^namely,  when  they  think  their 
hearts  are  good,  then  they  think  also  that  Christ 
will  have  mercy  upon  them ;  but  when  their  cor- 
ruptions work,  then  they  doubt  and  scruple  until 
again  they  have  their  hearts  more  ready  to  do  the 
thinii;s  contained  in  the  law  and  ordinances  of  the 

^  I 

gospel.     Again,  such  men  do  commonly  cheer  up 

their  hearts,  and  encourage  themselves  still  to  hope 

all  shall  be  well,  and  that  because  they  are  not  so 

bad  as  the  rest,  but  more  inclinable  than  they, 

saying,  I  am  glad  I  am  not  as  this  publican,  but 

better  than  he,  more  righteous  than  he.  Ln.  xvm.  ii. 

4.  This  is  a  legal  and  old-covenant  spirit  that 

secretly  persuades  the  soul  that  if  ever  it  will  be 

saved  by  Christ,  it  must  first  be  fitted  for  Christ 

by  its  getting  of  a  good  heart  and  good  intentions 

to  do  this  and  that  for  Christ ;  I  say,  that  the  soul 

when  it  comes  to  Christ  may  not  be  rejected  or 

turned  oflf;  when  in  deed  and  in  truth  this  is  the 

very  way  for  the  soul  to  turn  itself  from  Jesus 

Christ,  instead  of  turning  to  him ;  for  such  a  soul 

looks  upon  Christ  rather  to  be  a  painted  Saviour 

or  a  cypher  than  a  very  and  real  Saviour.    Friend, 

if  thou  canst  fit  thyself,  what  need  hast  thou  of 

Christ  ?     If  thou  canst  get  qualifications  to  carry 

to  Christ  that  thou  mightst  be  accepted,  thou  dost 

not  look  to  be  accepted  in  the  Beloved.     Shall  I 

tell  thee?     Thou  art  as  if  a  man  should  say,  I  will 

inake  myself  clean,  and  then  I  will  go  to  Christ 

that  he  may  Avash  me ;  or  like  a  man  possessed, 

that  will  first  cast  the  devils  out  of  himself,  and 

then  come  to  Christ  for  cure  from  him.     Thou 

must,  therefore,  if  thou  wilt  so  lay  hold  of  Christ 

as  not  to  be  rejected  by  him;  I  say,  thou  must 

come  to  him  as  the  basest  in  the  world,  more  fit 

to  be  damned,  if  thou  hadst  thy  right,  than  to  have 

the  least  smile,  hope,  or  comfort  from  him.     Come 

with  the  fire  of  hell  in  tliy  conscience,  come  with 


thy  heart  hard,  dead,  cold,  fuU  of  wickedness  and 
madness  against  thy  own  salvation ;  come  as  re- 
nouncing all  thy  tears,  prayers,  watchings, fastings; 
come  as  a  blood-red  sinner  ;  do  not  stay  from 
Christ  till  thou  hast  a  greater  sense  of  thy  own 
misery,  nor  of  the  reality  of  God's  mercy ;  do  not 
stay  while  thy  heart  is  softer  and  thy  spirit  in  a 
better  frame,  but  go  against  thy  mind,  and  against 
the  mind  of  the  devil  and  sin,  throw  thyself  down 
at  the  foot  of  Christ,  with  a  halter  about  thy  neck, 
and  say,  Lord  Jesus,  near  a  sinner,  a  hard-hearted 
sinner,  a  sinner  that  deserveth  to  be  damned,  to 
be  cast  into  hell ;  and  resolve  never  to  return,  or 
to  give  over  crying  nnto  him,  till  thou  do  find  that 
he  hath  washed  thy  conscience  from  dead  works 
with  his  blood  virtually,  and  clothed  thee  with  his 
own  righteousness,  and  made  thee  complete  in 
himself;  this  is  the  Avay  to  come  to  Christ. 

THE  USE  OF  THE  NEW  COVENANT. 

Now  a  few  words  to  the  second  doctrine,  and 
so  I  shall  draw  towards  a  conclusion,    ^j^^    ^.^     ^^^ 

First  Use.  The  doctrine  doth  con-  thesecouddoo 
tain  in  it  very  much  comfort  to  thy 
soul  who  art  a  new-covenant  man,  or  one  of  those 
who  are  under  the  new  covenant.  There  is.  First, 
pardon  of  sin ;  and.  Second,  the  manifestation  of 
the  same ;  and.  Third,  a  power  to  cause  thee  to 
persevere  through  faith  to  the  very  end  of  thy 
life. 

First,  There  is,  first,  pardon  of  sin,  vrhich  is 
not  in  the  old  covenant ;  for  in  that  there  is  no- 
thing but  commands;  and  if  not  obeyed,  con- 
demned. 0,  but  there  is  pardon  of  sin,  even  of 
all  thy  sins,  against  the  first  and  second  covenant, 
under  which  thou  art,  and  that  freely  upon  the 
account  of  Jesus  Christ  the  righteous,  he  having 
in  tliy  name,  nature,  and  in  the  room  of  thy  per- 
son, fulfilled  all  the  whole  law  in  himself  for  thee, 
and  freely  giveth  it  unto  thee.  0,  though  the 
law  be  a  ministration  of  death  and  condemnation, 
yet  the  gospel,  under  Avhich  thou  art,  is  the  min- 
istration of  life  and  salvation.  2  Co.  iii.  6-9.  Though 
they  that  live  and  die  under  the  first  covenant, 
God  regardeth  them  not.  lie.  nil.  9.  Yet  they  that 
are  under  the  second  are  as  the  apple  of  his  eye. 
De.  xxxii.  10.  Ps.  xvii.  s.  Zech.  ii.  8.  Though  they  that  arc 
under  the  first,  the  law,  are  '  called  to  blackness, 
and  darkness,  and  tempest,  the  sound  of  a  trum- 
pet,' and  a  burning  mountain,  which  sight  was  so 
terrible,  that  Moses  said,  *  I  exceedingly  fear  and 
quake.'  lie.  xii.  is-22.  *  But  yc  are  come  unto  Mount 
Sion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  com- 
pany of  angels,  to  the  general  assembly  and  church 
of  the  first-born,'  whose  names  '  ai-e  written  in 
heaven,  and  to  God  the  Judge  of  all,  and  to  the 
spirits  of  just  men  made  perfect,  and  to  Jesus,'  to 


560 


THE  LAW  AND  GRACE  UNFOLDED. 


blessed  Jesus,  '  tlie  mediator  of  the  new  covenant, 
and  to  the  blood  of  sprinkling,  that  speaketh  bet- 
ter things  than  t/iat  of  Abel.'  Ue.xd.  22-^1.  Even 
forgiveness  of  sins.  Ep.  i.  7. 

Secoiicl,  The  covenant  that  thou  art  under  doth 
allow  of  repentance  in  caso  thou  chance  to  slip  or 
fiill  by  sudden  temptation ;  but  the  law  allows  of 
none.  lie.  a.  r,.  Ga.  iii.  10.  The  covenant  that  thou 
art  under  allows  thee  strength  also ;  but  the  law 
is  only  a  sound  of  words,  commanding  words,  but 
no  power  is  given  by  them  to  fulfil  the  things 
commanded.  He.  xii.  19.  Thou  that  art  under  this 
second,  art  made  a  sou;  but  they  that  are  under  that 
first,  are  slaves  and  vagabonds.  Ge.  iv.  12.  Thou 
that  art  under  this,  hast  a  Mediator,  that  is  to 
stand  between  justice  and  thee ;  but  they  under 
the  other,  their  mediator  is  turned  an  accuser,  and 
speaketh  most  bitter  things  against  their  souls. 
1  Ti.  ii.  5.  Jn.  v.  45.  Again ;  the  way  that  thou  hast 
into  paradise  is  a  new  and  living  way — mark,  a 
living  way ;  but  they  that  are  under  the  old  cove- 
nant, their  way  into  paradise  is  a  killing  and  de- 
stroying way.  He.  s.  20.  Ge.  iii.  24.  Again  ;  thou  hast 
the  righteousness  of  God  to  appear  before  God 
withal ;  but  they  under  the  old  covenant  have 
nothing  but  the  righteousness  of  the  law,  which 
Paul  counts  dirt  and  dung.  rhi.  iii.  7-9.  Thou  hast 
that  which  will  make  thee  perfect,  but  the  other 
will  not  do  so — '  The  law  made  nothing  perfect ; 
but  the  bringing  in  of  abetter  hope  did,'  which  is 
the  Son  of  God,  '  by  the  which  we  draw  nigh  to 

God.'    He.  TO.  19. 

Third,  The  new  covenant  promlseth  thee  a  new 
heart,  as  I  said  befoi-e ;  but  the  old  covenant  pro- 
miseth  none ;  and  a  new  spirit,  but  the  old  cove- 
nant promiseth  none.  Eze.  xxxvi.  26.  The  new  covenant 
conveyeth  faith,  but  the  old  one  conveyeth  none. 
Ga.  ill.  Through  the  new  covenant  the  love  of  God 
is  conveyed  into  the  heart ;  but  through  the  old 
covenant  there  is  conveyed  none  of  it  savingly 
through  Jesus  Christ.  Ro.  v.  The  new  covenant 
doth  not  only  give  a  promise  of  life,  but  also  with 
that  the  assurance  of  life,  but  the  old  one  giveth 
none ;  the  old  covenant  wrought  wrath  in  us  and 
to  us,  but  the  new  one  worketh  love.  Ro.  ir.  15. 
Ga.  V.  6.     Thus  much  for  the  first  use. 

Second  Use.  As  all  these,  and  many  more  pri- 
vileges, do  come  to  thee  through  or  by  the  new 
covenant,  and  that  thou  mightst  not  doubt  of  the 
certainty  of  these  glorious  privileges,  God  hath  so 
ordered  it  that  they  do  all  come  to  thee  by  way  of 
purchase,  being  obtained  for  thee,  ready  to  thy 
hand,  by  that  one  man  Jesus,  who  is  the  Mediator, 
or  the  person  that  liath  principally  to  do  both  with 
God  and  thy  soul  iu  the  things  pertaining  to  this 
covenant ;  so  that  now  thou  mayst  look  on  all  the 
glorious  things  that  are  spoken  of  in  the  new  cove- 
nant, and  say,  All  these  must  be  mine ;  I  must 
have  a  share  in  them ;  Christ  hath  purchased  them 


for  me,  and  given  them  to  me.  Now  I  need  not 
to  say,  0  !  but  how  shall  I  come  by  them  ?  God 
is  holy,  I  am  a  sinner;  God  is  just,  and  I  have 
offended.  No ;  but  thou  mayst  say,  Though  I  am 
vile,  and  deserve  nothing,  yet  Christ  is  holy,  and 
he  deserveth  all  things  ;  though  I  have  so  provoked 
God  by  breaking  his  law  that  he  could  not  in  jus- 
tice look  upon  me,  yet  Christ  hath  so  gloriously 
paid  the  debt  that  now  God  can  say,  Welcome, 
soul,  I  will  give  thee  grace,  I  will  give  thee  glory, 
thou  shalt  lie  in  my  bosom,  and  go  no  more  out ; 
my  Son  hath  pleased  me,  he  hath  satisfied  the 
loud  cries  of  the  law  and  justice,  that  called  for 
speedy  vengeance  on  thee;  he  hath  fulfilled  the 
whole  law,  he  hath  brought  in  everlasting  right- 
eousness. Da.  ix.  24,  25.  He  hath  overcome  the  devil, 
he  hath  washed  away  thy  sins  with  his  most  pre- 
cious blood,  he  hath  destroyed  the  power  of  death, 
and  triumphs  over  all  the  enemies.  This  he  did 
in  liis  own  person,  as  a  common  Jesus,  for  all  per- 
sons in  their  stead,  even  as  for  so  many  as  shall 
come  in  to  him ;  for  his  victory  I  give  to  them,  his 
righteousness  I  give  to  them,  his  merits  I  bestow 
on  them,  and  look  upon  them  holy,  harmless,  uu- 
defiled,  and  for  ever  comely  in  my  eye,  through 
the  victory  of  the  Captain  of  their  salvation,  i  Co. 

XV.  55—57. 

And  that  thou  mayest,  in  deed  and  in  truth,  not 
only  hear  and  read  this  glorious  doctrine,  but  be 
found  one  that  hath  the  life  of  it  in  thy  heart,  thou 
must  be  much  in  studying  of  the  two  covenants, 
the  nature  of  the  one,  and  the  nature  of  the  other, 
and  the  conditions  of  them  that  are  under  them 
both.  Also,  thou  must  be  well-grounded  in  the 
manner  of  the  victory,  and  merits  of  Christ,  how 
they  are  made  thine. 

[First,]  And  here  thou  must,  in  the  first  place, 
believe  that  the  babe  that  was  born  of  Mary,  lay 
in  a  manger  at  Bethlehem,  in  the  time  of  Cajsar 
Augustus ;  that  he,  that  babe,  that  child,  was  the 
very  Christ. 

Second,  Thou  must  believe  that  in  the  days  of 
Tiberius  CcSsar,  Avhen  Herod  was  tetrarch  of 
Galilee,  and  Pontius  Pilate  governor  of  Judea, 
that  in  tho.?e  days  he  was  crucified,  or  hanged  on 
a  tree  between  two  thieves,  which  by  computation, 
or  according  to  the  best  account,  is  above  sixteen 
hundred  years  since."* 

Third,  Thou  must  also  believe  that  when  he  did 
hang  upon  that  cross  of  wood  on  the  Mount  Cal- 
vary, that  then  he  did  die  there  for  the  sins  of 
those  that  did  die  before  he  was  crucified ;  also  for 
their  sins  that  were  alive  at  the  time  of  his  cruci- 
fying, and  also  that  he  did  by  that  one  death  give 
satisfaction  to  God  for  all  those  that  should  be 
born  and  believe  in  him  after  his  death,  even  unto 
the  world's  end.     I  say,  this  thou  must  believe, 

*  See  the  note  on  p.  549. — Ed. 


THE  LAW  AND  GRACE  UNFOLDED. 


561 


upon  pain  of  eternal  damnation,  that  by  that  one 
This  is  the  doctrine  death,  that  whcn  he  did  die,  he  did 
d?e  bJ.Tnd'bc'wm!  P"^  ''^n  end  to  the  curse  of  tlie  law 
ins  to'be  damned  if  and  sin,  and  at  that  time  by  his 

it  saves  nie  not.    I,,  t    t        i  • 

am  not  ashamed  of  deatll  On  tllO  CrOSS,  and  DV  hlS 
the  gospel  of  Christ,         _  ,•  x     /?  t  i  »  i 

font  is  the  power   resmTection  out  01  Joseph  s  sepul- 

?Lre?oie'i'rriadi  ^}^^'  ^'^  ^'^  ^'''^S  ''^  »  Sufficient 
Christ  crucified,  to   righteousuess  to  clothe  thee  withal 

the  Jews  a  stum-  1,1  «  -n        -i  rf     • 

hUns-biock,  and  to  Completely — '  t  Or  by  one  oltenng 
ness^"'Ro.'f'fG:  ^^  liath  perfected  for  ever  them 
ICo. i. 23.  that  are  sanctified.*     Not  that  he 

should  often  ofter  himself — '  for  then  must  he 
often  have  sufi"ered  since  the  foundation  of  the 
world ;  but  now  once  in  the  end  of  the  world  hath 
lie  appeared  to  put,'  or  do,  '  away  sin  by  the  sacri- 
fice of  himself — namely,  when  he  hanged  on  the 
cross.  For  it  is  by  the  oftering  up  of  the  body  of 
this  blessed  Jesus  Christ  once  for  all.  Indeed, 
other  priests  may  offer  oftentimes  sacrifices  and 
off'erings  which  can  never  take  away  sins  ;  but  this 
man,  this  Jesus,  this  anointed  and  appointed  sacri- 
fice, when  he  had  offered  one  sacrifice 
-^  for  sins,  for  ever  sat  down  on  the  light 

hand  of  God.  Ke.  x.  u ;  ix.  24,  25. 

[A  icord  of  advice.]  But  because  thou  in  thy 
pursuit  after  the  faith  of  the  gospel  wilt  be  sure 
to  meet  with  devils,  heretics,  particular  corrup- 
tions, as  imbelief,  ignorance,  the  spirit  of  works 
animated  on  by  suggestions,  false  conclusions,  with 
damnable  doctrines,  I  shall  therefore  briefly,  be- 
sides what  hath  been  already  said,  speak  a  word 
or  two  more  before  I  leave  thee  of  further  advice, 
especially  concerning  these  two  things.  First, 
How  thou  art  to  conceive  of  the  Saviour.  Second, 
IIow  thou  art  to  make  application  of  him. 

First.  For  the  Saviour.  1.  Thou  must  look 
upon  him  to  be  very  God  and  very  man ;  not  man 
only,  nor  God  only,  but  God  and  man  in  one  per- 
son, both  natures  joined  together,  for  the  putting 
of  him  in  a  capacity  to  be  a  suitable  Saviour ;  suit- 
able, I  say,  to  answer  both  sides  and  parties,  with 
Avhom  he  hath  to  do  in  the  office  of  his  Mediator- 
ship  and  being  of  a  Saviour.  2.  Thou  must  not 
only  do  this,  but  thou  must  also  consider  and 
believe  that  even  what  was  done  by  Jesus  Christ, 
it  was  not  done  by  one  nature  without  the  other ; 
but  thou  must  consider  that  both  natures,  both 
the  Godhead  and  the  manhood,  did  gloriously  con- 
cur and  join  together  in  the  undertaking  of  the 
salvation  of  our  bodies  and  souls ;  not  that  the 
Godhead  undertook  anything  without  the  manhood, 
neither  did  the  manhood  do  anything  A\ithout  the 
virtue  and  union  of  the  Godhead  ;  and  thou  must 
of  necessity  do  this,  otherwise  thou  canst  not  find 
any  sound  ground  and  footing  for  thy  soul  to  rest 
upon. 

For  if  thou  look  upon  any  of  these  asunder — 
that  is  to  say,  the  Godhead  without  the  manhood, 
or  the  manhood  without  the  Godhead — thou  wilt 
VOL.  I. 


conclude  that  what  was  done  by  the  Godhead  was 
not  done  for  man,  being  done  without  the  manhood; 
or  else,  that  tliat  which  was  done  with  the  man- 
hood could  not  answer  Divine  justice,  in  not  doing 
what  it  did  by  the  virtue  and  in  union  ^^ith  the 
Godhead ;  for  it  was  the  Godheixl  that  gave  virtue 
and  value  to  the  suffering  of  the  manhood,  and  the 
manhood  being  joined  therewith,  that  giveth  us  an 
interest  into  the  heavenly  glory  and  comforts  of 
the  Godhead, 

What  gi-ound  can  a  man  have  to  believe  that 
Christ  is  his  Saviour,  if  he  do  not  believe  that  he 
suff'ered  for  sin  in  his  nature  ?  And  what  ground 
also  can  a  man  have  to  think  that  God  the  Father 
is  satisfied,  being  infinite,  if  he  believe  not  also 
that  he  who  gave  the  satisfaction  was  c(iual  to 
him  who  Avas  offended  ? 

Therefore,  beloved,  when  you  read  of  the  offering 
of  the  body  of  the  Son  of  man  for  our  sins,  then 
consider  that  he  did  it  in  union  with,  and  by  the 
help  of,  the  eternal  Godhead.  '  How  much  more 
shall  the  blood  of  Christ,  who,  through  the  eternal 
Spirit,  offered  himself  without  spot  to  God,  purge 
your  consciences  from  dead  works,'  &c. 

And  when  thou  readest  of  the  glorious  works 
and  splendour  of  the  Godhead  in  Christ,  then  con- 
sider that  all  that  was  done  by  the  Godhead,  it 
was  done  as  it  had  union  and  communion  with  the 
manhood.  And  then  thou  shalt  see  that  the 
devil  is  overcome  by  God-man ;  sin,  death,  hell, 
the  grave,  and  all  overcome  by  Jesus,  God-man, 
and  then  thou  shalt  find  them  overcome  indeed. 
They  must  needs  be  overcome  when  God  doth 
overcome  them  ;  and  we  have  good  ground  to  hope 
the  victory  is  ours,  when  in  our  nature  tliey  are 
overcome. 

Second.  The  second  thing  is,  how  to  apply,  or  to 
make  application  of  this  Christ  to  the  soul.  And 
for  this  there  are  to  be  considered  the  following- 
particulars — 

1.  That  Avhen  Jesus  Christ  did  thus  appear, 
being  born  of  Mary,  he  was  looked  upon  by  the 
Father  as  if  the  sin  of  the  whole  world  was  upon 
him ;  nay,  further,  God  did  look  upon  him  and 
account  him  the  sin  of  man — '  He  hath  made  him 
to  be  sin  for  us,'  2  Co.  v.  21 ;  that  is,  God  made  his 
Son  Jesus  Christ  our  sin,  or  reckoned  him  to  be, 
not  only  a  sinner,  but  the  very  bulk  of  sin  of  the 
Avhole  world,  and  condemned  him  so  severely  as  if 
he  had  been  nothing  but  sin.  *  For  what  the  law 
could  not  do,  in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness  of 
sinful  flesh,  and  for  sin,  condemned  sin  in  the 
flesh  ' — that  is,  for  our  sins  condemned  his  Son 
Jesus  Christ;  as  if  he  had  in  deed  and  in  truth 
been  our  very  sin,  although  altogether  '  without 
sin.'  Ro.  viii.  3.  2  Co.  V.  21.  Therefore,  as  to  the  taking 
away  of  thy  curse,  thou  must  reckon  him  to  bo 
made  sin  for  thee.     And  as  to  his  being  thy  jus- 

4  R 


663 


THE  LAW  AND  GKACE  UNFOLDED. 


tificatlon,  thou  must  reclcon  him  to  be  thy  rio-h- 
teousiiess;  for,  saith  the  Scripture,  'He,'  that  is, 
GoJ,  'hath  made  niM  to  be  sin  for  us,  though 
he  knew  no  sin,  that  ice  might  he  made  the 
UIOnTEODSNESS  of  God  in  HIM.' 

2.  Consider  for  whose  sakes  all  this  glorious 
desio-ii  of  the  Father  and  the  Son  Avas  brought  to 
pass ;    and  that  you  shall  find  to  be  for  man,  for 

sinful  man.  2  Co.  viii.  9. 

3.  The  terms  on  which  it  is  made  ours ;  and 
that  you  will  find  to  be  a  free  gift,  merely  arising 
from  the  tender-heartedness  of  God  —  you  are 
•justified  freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Christ,  whom  God  hath  set  forth  to 
he  a  propitiation  through  faith  in  his  blood,'  &c. 

Ro.  iii.  25. 

4.  How  men  are  to  reckon  it  theirs ;  and  that 
is,  upon  the  same  terms  which  God  doth  ofter  it, 
which  is  freely,  as  they  are  worthless  and  unde- 
serving creatures,  as  they  are  without  all  good, 
and  also  unable  to  do  any  good.  This,  I  say,  is 
the  right  way  of  applying  the  merits  of  Christ  to 
thy  soul,  for  they  are  freely  given  to  thee,  a  poor 
sinner,  not  for  anything  that  is  in  thee,  or  done  by 
thee,  but  freely  as  thou  art  a  sinner,  and  so  standest 
in  absolute  need  thereof. 

And,  Christian,  thou  art  not  in  this  thing  to 
follow  thy  sense  and  feeling,  but  the  very  Word 
of  God.  The  thing  that  doth  do  the  people  of  God 
the  greatest  injury,  it  is  their  too  little  hearken- 
ing to  what  the  gospel  saith,  and  their  too  much 
giving  credit  to  what  the  law,  sin,  the  devil,  and 
conscience  saith;  and  upon  this  very  gi-ound  to 
conclude  that  because  there  is  a  certainty  of  guilt 
upon  the  soul,  therefore  there  is  also  for  certain, 
by  sm,  damnation  to  be  brought  upon  the  soul. 
This  is  now  to  set  the  Word  of  God  aside,  and  to 
give  credit  to  what  is  formed  by  the  contrary;  but 
thou  must  give  more  credit  to  one  syllable  of  the 
written  word  of  the  gospel  than  thou  mwst  give  to 
all  the  saints  and  angels  in  heaven  and  earth  ; 
much  more  than  to  the  devil  and  thy  own  guilty 
conscience. 

Let  me  give  you  a  parable : — There  was  a  cer- 
tain man  that  had  committed  treason  against  his 
king ;  but  forasmuch  as  the  king  had  compassion 
upon  him,  he  sent  him,  by  the  hand  of  a  faithful 
messenger,  a  pardon  under  his  own  hand  and  seal; 
but  in  the  country  where  this  poor  man  dwelt, 
there  were  also  many  that  sought  to  trouble  him, 
by  often  putting  of  him  in  mind  of  his  treason,  and 
the  law  that  was  to  be  executed  on  the  offender. 
Now  which  way  should  this  man  so  honour  his 
king,  but  as  by  believing  his  handwriting,  which 
Avas  the  pardon.  Certainly  he  would  honour  him 
luore  by  so  doing  than  to  regard  all  the  clamours 
of  his  enemies  continually  against  him. 

Just  thus  it  is  here  :  thou  having  committed 
treason  against  the  King  of  heaven,  he  through 


compassion,  for  Christ's  sake,  hatb  sent  thee  a 
pardon  ;  but  the  devil,  the  law,  and  thy  conscience 
do  continually  seek  to  disturb  thee  by  bringing 
thy  sins  afresh  into  thy  remembrance.  But  now, 
wouldst  thou  honour  thy  King  ?  Why  then,  he 
that  believeth  *  the  record  that  God  hath  given  of 
his  Son,'  hath  set  to  his  seal  that  God  is  true. 
'  And  this  is  the  record,  that  God  hath  given  to  us 
eternal  life,  and  this  life  is  in  his  Son. '  i  Jn.  v.  ii. 
And  therefore,  my  brethren,  seeing  God  our  Father 
hath  sent  us  damnable  traitors  a  pardon  from 
heaven,  even  all  the  promises  of  the  gospel,  and 
also  hath  sealed  to  the  certainty  of  it  with  the 
heart-blood  of  his  dear  Son,  let  us  not  be  daunted, 
though  our  enemies,  with  terrible  voices,  do  bring 
our  former  life  never  so  often  into  our  remem- 
brance. 

Object.  But,  saith  the  soul,  how,  if  after  I  have 
received  a  pardon,  I  should  commit  treason  again? 
What  should  I  do  then  ? 

Answ,  Set  the  case :  thou  hast  committed  abun- 
dance of  treason,  he  hath  by  him  abundance  of 
pardons — '  Let  the  wicked  forsake  his  way,  and 
the  imrighteous  man  his  thoughts ;  and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy  upon 
him,  and  to  our  God,  for  he  will  abundantly  par- 
don.' Is.  1\-.  7. 

Sometimes  I  myself  have  been  in  such  a  strait 
that  I  have  been  almost  driven  to  my  wit's  ends 
with  the  sight  and  sense  of  the  greatness  of  my 
sins ;  but  calling  to  mind  that  God  was  God  in  his 
mercy,  pity,  and  love,  as  well  as  in  his  holiness, 
justice,  (fee. ;  and  again,  considering  the  ability  of 
the  satisfaction  that  was  given  to  holiness  and 
justice,  to  the  end  there  might  be  way  made  for 
sinners  to  lay  hold  of  this  mercy ;  I  say,  I  con- 
sidering this,  when  tempted  to  doubt  and  despair, 
I  have  answered  in  this  manner — 

'  Lord,  here  is  one  of  the  greatest  sinners  that 
ever  the  ground  bare ;  a  sinner  against  the  law, 
and  a  sinner  against  the  gospel.  I  have  sinned 
against  light,  and  I  have  sinned  against  mercy. 
And  now.  Lord,  the  guilt  of  them  breaks  my  heart. 
The  devil  also  he  would  have  me  despair,  telling 
of  me  that  thou  art  so  far  from  hearing  my  prayers 
in  this  my  distress,  that  I  cannot  anger  thee  worse 
than  to  call  upon  thee ;  for,  saith  he,  thou  art  re- 
solved for  ever  to  damn,  and  not  to  grant  me  the 
least  of  thy  favour ;  yet.  Lord,  I  would  fain  have 
forgiveness.  And  thy  Word,  though  much  may 
be  inferred  from  it  against  me,  yet  it  saith,  If  I 
come  unto  thee,  thou  wilt  in  nowise  cast  me  out. 
Lord,  shall  I  honour  thee  most  by  believing  thou 
canst  pardon  my  sins,  or  by  believing  thou  canst 
not?  Shall  I  honour  thee  most  by  believing  thou 
wilt  pardon  my  sins,  or  by  believing  thou  wilt  not  ? 
Shall  I  honour  the  blood  of  thy  Son  also  by  de- 
spairing that  the  virtue  thereof  is  not  sufiicient,  or 
by  believing  that  it  is  sufficient  to  purge  me  from 


THE  LAW  AND  GRACE  UNFOLDED, 


568 


all  my  Llood-recl  and  crimson  sins  ?  Surely,  thou 
tliat  couldst  find  so  much  mei'cy  as  to  pardon 
Manasseh,  Mary  Magdalene,  the  three  thousand 
murderers,  persecuting  Paul,  murderous  and  adul- 
terous David,  and  hlaspheming  Peter — thou  that 
offeredst  mercy  to  Simon  Magus,  a  witch,  and 
didst  receive  the  astrologers  and  conjurors  in  the 
19th  of  Acts — thou  hast  mercy  enough  for  one 
poor  sinner.  Lord,  set  the  case :  my  sins  were 
bigger  than  all  these,  and  I  less  deserved  mercy 
than  any  of  these,  yet  thou  hast  said  in  thy  Word 
that  he  that  cometh  to  thee  thou  wilt  in  nowise 
cast  out.'  And  God  hath  given  comfort  to  my 
soul,  even  to  such  a  sinner  as  I  am.  And  I  tell 
you,  thei'e  is  no  Avay  so  to  honour  God,  and  to  beat 
out  the  devil,  as  to  stick  to  the  truth  of  God's 
Word  and  the  merits  of  Christ's  blood  by  believing. 
When  Abraham  believed — even  against  hope  and 
reason — he  gave  glory  to  God.  Ko.  iv.  And  this  is 
our  victory,  even  our  faith,  i  jn.  v.  i.  Believe,  and 
all  things  are  possible  to  you.  He  that  believeth 
shall  be  saved.  He  that  believeth  on  the  Son  hath 
everlasting  life,  and  shall  never  perish,  neither 
shall  any  man  pluck  them  out  of  Christ's  Father's 
hands. 

And  if  thou  dost  indeed  believe  this,  thou  wilt 
not  only  confess  him  as  the  Quakers  do — that  is, 
that  he  was  born  at  Bethlehem  of  Mary,  suffered 
on  Mount  Calvary  under  Pontius  Pilate,  was  dead 
and  buried,  rose  again,  and  ascended,  &,c. ;  for  all 
this  they  confess,  and  in  the  midst  of  their  confes- 
sion they  do  verily  deny  that  his  death  on  that 
Mount  Calvary  did  give  satisfaction  to  God  for  the 
sins  of  the  world,  and  that  his  resurrection  out  of 
Joseph's  sepulchre  is  the  cause  of  our  justification 
in  the  sight  of  God,  angels,  and  devils ;  but,  I 
say,  if  thou  dost  believe  these  things  indeed,  thou 
dost  believe  that  then,  so  long  ago,  even  before 
thou  wast  born,  lie  did  bear  thy  sins  in  his  own 
body,  which  then  was  hanged  on  the  tree,  and 
never  before  nor  since ;  that  thy  old  man  was  then 
crucified  with  him,  namely,  in  the  same  body  then 
crucified.  See  i  Pe.  ii.  24;  and  Ro.  vi.  6.  This  is  non- 
sense to  them  that  believe  not ;  but  if  thou  do  in- 
deed believe,  thou  seest  it  so  plain,  and  yet  such  a 
mystery,  that  it  makes  thee  wonder.     But, 

[Third  Use.]  In  the  third  place,  this  glorious 
doctrine  of  the  new  covenant,  and  the  Jlecliator 
thereof,  will  serve  for  the  comforting,  and  the 
maintaining  of  the  comfort,  of  the  children  of  the 
new  covenant  this  way  also — that  is,  that  he  did 
not  only  die  and  rise  again,  but  that  he  did  ascend 
in  his  own  person  into  heaven  to  take  possession 
thereof  for  me,  to  prepare  a  place  there  for  me, 
staudeth  there  in  the  second  part  of  his  suretyship 
to  biing  me  safe  in  my  coming  tliither,  and  to 
present  me  in  a  glorious  manner,  without  spot  or 
wrinkle,  or  any  such  thing  ;  that  he  is  there  ex- 
ercising of  his  priestly  ofiice  for  me,  pleading  the 


perfection  of  his  own  rigbteousness  for  me,  and  the 
virtue  of  his  blood  for  me ;  that  he  is  there  ready 
to  answer  the  accusations  of  the  law,  devil,  and  sin 
for  me.  Here  thou  mayst  through  faith  look  the 
very  devil  in  the  face,  and  rejoice,  saying,  0  Satan ! 
I  have  a  precious  Jesus,  a  soul-comforting  Jesus, 
a  sin-pardoning  Jesus.  Here  thou  maj-st  hear  the 
biggest  thunder-crack  that  the  law  can  give,  and 
yet  not  be  daunted.  Here  thou  mayst  say,  0  law! 
thou  mayst  roar  against  sin,  but  thou  canst  not 
reach  me;  thou  mayst  curse  and  condemn,  but 
not  my  soul ;  for  I  have  a  righteous  Jesus,  a  holy 
Jesus,  a  soul-saving  Jesus,  and  he  hath  delivered 
me  from  thy  threats,  from  thy  curses,  from  thy 
condemnations ;  I  am  out  of  thy  reach,  and  out  of 
thy  bounds ;  I  am  brought  into  another  covenant, 
under  better  promises,  promises  of  life  and  salva- 
tion, free  promises  to  comfort  me  without  my  merit, 
even  through  the  blood  of  Jesus,  the  satisfaction 
given  to  God  for  me  by  him;  therefore,  though 
thou  layest  my  sins  to  my  charge,  and  sayest  thou 
wilt  prove  me  guilty,  yet  so  long  as  Christ  is  above 
ground,  and  hath  brought  in  everlasting  righteous- 
ness, and  given  that  to  me,  I  shall  not  fear  thy 
threats,  thy  charges,  thy  soul-scaring  denuncia- 
tions; my  Christ  is  all,  hath  done  all,  and  will 
deliver  me  from  all  that  thou,  and  whatsoever  else 
can  bring  an  accusation  against  me.  Thus  also 
thou  may  say  when  death  assaulteth  thee — 0 
death,  where  is  thy  sting  ?  Thou  mayst  bite  in- 
deed, but  thou  canst  not  devour ;  I  have  comfort 
by  and  through  the  one  man  Jesus  ;  Jesus  Christ, 
he  hatli  taken  thee  captive,  and  taken  away  thy 
strength ;  he  hath  pierced  thy  heart,  and  let  out 
all  thy  soul-destroyiug  poison ;  therefore,  though 
I  see  thee,  I  am  not  afraid  of  thee  ;  though  I  feel 
thee,  I  am  not  daunted;  for  thou  hast  lost  tliy 
sting  in  the  side  of  the  Lord  Jesus ;  through  hira 
I  overcome  thee,  and  set  foot  upon  thee.  Also, 
0  Satan!  though  I  hear  thee  grumble,  and  make 
a  hellish  noise,  and  thougli  thou  threaten  me  very 
highly,  yet  my  soul  shall  triumph  over  thee,  so 
long  as  Christ  is  alive  and  can  be  heard  in  heaven  ; 
so  long  as  he  hath  broken  thy  head,  and  won  the 
field  of  thee ;  so  long  as  thou  art  in  prison,  and 
canst  not  have  thy  desire.  I,  therefore,  when  I 
hear  thy  voice,  do  pitcli  my  thoughts  on  Christ 
my  Saviour,  and  do  hearken  Avhat  he  will  say,  for 
he  will  speak  comfort;  he  saith,  ho  hath  got  the 
victory,  and  doth  give  to  me  the  crown,  and  causcth 
me  to  triumph  through  his  most  glorious  conquest. 
Nay,  my  brethren,  the  saints  under  the  Levitieal 
law,  Avho  had  not  the  new  covenant  sealed  or  con- 
firmed any  further  than  by  promise  that  it  should 
be  ;  I  say,  they,  when  they  thought  of  tlie  glorious 
privileges  that  God  had  promised  sliould  come, 
though  at  that  time  they  were  not  come,  but  seen 
afar  ofi",  how  confidently  were  they  persuaded  of 
them,  and  embraced  them,  and  were  so  fully  satis- 


564 


THE  LAW  AND  GRACE  UNFOLDED. 


ficd  as  toucliln^  tlic  certainty  of  them,  that  they 
dill  not  stick  at  the  parting  with 

Shall   not   wc  tiieil  .       .  „  ^,  "  yj 

that  see  au  things  all  for  the  CDjoying  of  them.  How 
H^^a'sS  many  times  doth  David  in  the 
argument   to  in-   pg^^ji^g  admire,  triumph,  and  per- 

rrcnsc    our    i.mii.  j  ^ 

lie.  .\i.  suadc  others  to  do  so  also,  through 

the  foith  that  he  had  in  tlic  thing  that  was  to  be  ^ 
(lone?  Also  Job,  in  what  faith  doth  he  say  he 
should  see  his  Redeemer,  though  he  had  not  then 
shed  one  drop  of  blood  for  him,  yet  because  lie  had 
promised  so  to  do ;  and  this  was  signified  by  the 
blood  of  bulls  and  goats.  Also  Samuel,  Isaiah, 
Jeremiah,  Zcchariah,  (tc,  how  gloriously  in  cou- 
fulcnce  did  they  speak  of  Christ,  and  his  death, 
blood,  conquest,  and  everlasting 
m^iny"^^siu-e  pro-  priestliood,  even  before  he  did  mani- 
membrance"  ""  7u  f^st  himself  in  the  flesh  which  lie 
them,  also  for  the   took  of  the  Vir2;in.     We  that  have 

better   satiafactiou  m     •       i  i 

of  them  that  be-  lived  Since  Christ,  have  more  gTOuud 

Ucvedtbem.  ^^   j^^^^   ^^^^^   ^j^^^   ^^^^^^^^.    ^^^^   ^jj 

covenant  had,  though  they  had  the  Avord  of  the 
just  God  for  the  ground  of  their  faith.  Mark,  they 
had  only  the  promise  that  he  should  and  would 
come ;  but  we  have  the  assured  fulfilling  of  those 
promises,  because  he  is  come ;  they  were  told  that 
he  should  spill  his  blood,  but  we  do  see  he  hath 
spilt  his  blood ;  they  ventured  all  upon  his  stand- 
ing surety  for  them,  but  we  see  he  hath  fulfilled, 
and  that  faithfully  too,  the  office  of  his  suretyship, 
in  that,  according  to  the  engagement,  he  hath 
redeemed  us  poor  sinners ;  they  ventured  on  the 
new  covenant,  though  not  actually  sealed,  only 
'  because  he  judged  him  faithful  who  had  promised. ' 
He.  xi.  11.  But  we  have  the  covenant  sealed,  all 
things  are  completely  done,  even  as  sure  as  the 
heart-blood  of  a  crucified  Jesus  can  make  it. 

There  is  as  great  a  ditference  between  their  dis- 
pensation and  ours  for  comfort,  even  as  much  as 
there  is  between  the  making  of  a  bond  with  a  pro- 
raise  to  seal  it,  and  the  sealing  of  the  same.     It 
was  made  indeed  in  their  time,  but  it  was  not  sealed 
until  the  time  the  blood  was  shed  on  the  Mount 
Calvary ;  and  that  we  might  indeed  have  our  faith 
mount  up  with  wings  like  an  eagle,  he  showeth  us 
what  encouragement  and  ground  of  faith  Ave  have 
to  conclude  Ave   shall  be  everlastingly  delivered, 
saying,  '  For  Avhere  a  testament '  or  covenant  '  is, 
there  must  also  of  necessity  be  the  death  of  the 
testator.     For  a  testament  is  of  force  after  men 
are  dead:  otherwise  it  is  of  no  strength  at  all 
while  the  testator  liveth.     Whereupon  neither  the 
first  testamerU  was  dedicated  Avithout  blood.'  He. 
li.  iG-18.     As  Christ's  blood  was  the  confirmation 
of  the  nOAV  covenant,   yet  it  Avas  not  scaled  in 
Abraham,  Isaac,  or  Jacob's  days  to  confirm  the 
covenant  that  God  did  tell  them  of,  and  yet  they 
believed;   therefore  avc  uught  to  give  the  more 
earnest  heed  to  believe  the  things  that  Ave  have 
heard,  and  not  in  any  wise  to  let  them  be  ques- 


tioned ;  and  the  rather,  because  you  see  the  testa^ 
ment  is  not  only  now  made,  but  confirmed ;  not 
only  spoken  of  and  promised,  but  verily  sealed  by 
the  death  and  blood  of  Jesus,  Avho  is  the  testator 
thereof. 

My  brethren,  I  Avould  not  have  you  ignorant  of 
this  one  thing,  that  though  the  Jews  had  the  pro- 
mise of  a  sacrifice,  of  an  everlasting  high  priest 
that  should  deliver  them,  yet  they  had  but  the 
promise ;  for  Christ  was  not  sacrificed,  and  Avas 
not  then  come  a  high  priest  of  good  things  to  come; 
only  the  type,  the  shadowy  the  figure,  the  cere- 
monies they  had,  together  Avitli  Christ's  engaging 
as  surety  to  bring  all  things  to  pass  that  Avero 
promised  should  come,  and  upon  that  account  re- 
ceived and  saved. 

It  Avas  Avitli  them  and  their  dispensation  as  this 
similitude  gives  you  to  understand: — Set  the  case 
that  there  be  two  men  avIio  make  a  covenant  that 
the  one  should  give  the  other  ten  thousand  sheep 
on  condition  the  other   give    him    two   thousand 
pound ;  but  forasmuch  as  the  money  is  not  to  be 
paid  down  presently,  therefore  if  he  that  buyetli 
the  sheep  Avill  have  any  of  them  before  the  day  of 
payment,  the  creditor  requesteth  a  surety;  and  upon 
the  engagement  of  the  surety  there  is  part  of  tlio 
sheep  given  to  the  debtor  even  before  the  day  of 
payment,  but  the  other  at  and  after.'     So  it  is 
here ;  Christ  covenanted  Avith  his  Father  for  his 
sheep — '  I  lay  down  my  life  for  my  sheep, '  saith 
he — but  the  money  was  not  to  be  paid  doAvn  so 
soon  as  the  bargain  Avas  made,  as  1  have  already 
said,  yet  some  of  the  sheep  Avere  saved  even  before 
the  money  Avas  paid,  and  that  because  of  the  surety- 
ship of  Christ;  as  it  is  Avritten,  'Being  justified,' 
or  saved,   '  freely  by  his   grace  through  the  re- 
demption,' or  purchase,   '  that  is  in  Christ  Jesus. 
Whom   God  hath   set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteous- 
ness for  the  remission  of  sins  that  are  past,'  or  the 
sinners  Avho  died  in  the  faith  before  Christ  Avas 
crucified,  through  God's  forbearing  till  the  pay- 
ment Avas  paid ;  to  declare,  I  say,  at  this  time  his 
righteousness ;   '  that  he  might  be  just,  and  the 
justifier  of  him  Avhich  believeth  in  Jesus.'  Ro.i'u.2i-2ci. 
The  end  of  my  speaking  of  this  is,  to  shoAv  you 
that  it  is  not  Avisdom  now  to  doubt  Avhether  God 
Avill  save  you  or  no,  but  to  believe,  because  all 
things  are   finished  as  to   our  justification:    the 
covenant  not  only  made,  but  also  sealed  ;  the  debt 
paid,  the  prison  doors  flung  off  of  the  hooks,  Avith 
a  proclamation  from  heaven  of  deliverance  to  the 
prisoners  of  hope,  saying,  '  Turn  you  to  the  strong- 
hold, ye  prisoners  of  hope,  even  to-day  do  I  de- 
clare,' saith  God,  'that  I  Avill  render  double  unto 
thee.'  Zee.  ix.  12.     And,  saith  Christ,  AA'hen  he  Avas 
come,  '  The  Spirit  of  the  Lord  is  upon  me,  because 
he  hath  anointed  me  to  preach  the  gospel,'  that  is, 
good  tidings  'to  the  poor,'  that  their  sins  should 


THE  LAW  AND  GRACE  UNFOLDED. 


565 


he  pardoned,  that  tlieir  souls  shall  be  saved.  •  He 
hath  sent  me  to  heal  the  broken-hearted,  to  preach 
deliverance  to  the  captives,  and  recovering  of  sight 
to  the  blind,  to  set  at  liberty  them  that  are  bruised,' 
and  to  comfort  them  that  mourn,  '  to  preach  the 
acceptable  year  of  the  Lord.'  Lu.  iv.  is,  la. 

Therefore  here,  soul,  thou  mayst  come  to  Jesus 
Christ  for  anything  thou  wantest,  as  to  a  common 
treasure-house,  being  the  principal  man  for  the 
distributing  of  the  things  made  mention  of  in  the 
new  covenant,  he  having  them  all  in  his  own  cus- 
tody by  right  of  purchase ;  for  he  hath  bought 
them  all,  paid  for  them  all.  Dost  thou  want  faith? 
then  come  for  it  to  the  man  Christ  Jesus.  He.  xii.  2. 
Dost  thou  want  the  Spirit  ?  then  ask  it  of  Jesus. 
Dost  thou  want  wisdom?  Dost  thou  want  grace 
of  any  sort?  Dost  thou  want  a  new  heart?  Dost 
thou  want  strength  against  thy  lusts,  against  the 
devil's  temptations  ?  Dost  thou  want  strength  to 
carry  thee  through  afflictions  of  body,  and  afflic- 
tion of  spirit,  through  persecutions  ?  Wouldst 
thou  willingly  hold  out,  stand  to  the  last,  and  be 
more  than  a  conqueror?  then  be  sure  thou  medi- 
tate enough  on  the  merits  of  the  blood  of  Jesus, 
how  he  hath  undertaken  for  thee,  that  he  hath 
done  the  work  of  thy  salvation  in  thy  room,  that 
he  is  filled  of  God  on  purpose  to  fill  thee,  and  is 
willing  to  communicate  whatsoever  is  in  him  or 
about  him  to  thee.  Consider  this,  I  say,  and 
triumph  in  it. 

Again ;  tliis  may  inform  us  of  the  safe  state  of 
the  saints  as  touching  their  perseverance,  that  they 
shall  stand  though  hell  rages,  though  the  devil 
roareth,  and  all  the  Avorld  endeavoureth  the  ruin  of 
the  saints  of  God,  though  some,  through  ignorance 
of  the  virtue  of  the  offering  of  the  body  of  Jesus 
Christ,  do  say  a  man  may  be  a  child  of  God  to- 
day, and  a  child  of  the  devil  to-morrow,  which  is 
gross  ignorance ;  for  what?  Is  the  blood  of  Christ, 
the  death  of  Christ,  the  resurrection  of  Christ,  of 
no  more  virtue  than  to  bring  in  for  us  an  uncertain 
salvation?  or  must  the  eftectualness  of  Christ's 
merits,  as  touching  our  perseverance,  be  helped  on 
by  the  doings  of  man  ?  Surely  they  that  are  pre- 
destinated are  also  justified ;  and  they  that  are 
justified,  they  shall  be  glorified.  Ro.  viu.  so.  Saints, 
do  not  doubt  of  the  salvation  of  your  souls,  unless 
you  do  intend  to  undervalue  Christ's  blood;  and 
do  not  think  but  that  he  that  hath  begun  the  good 
work  of  his  grace  in  you  will  perfect  it  to  the 
second  coming  of  our  Lord  Jesus,  riu.  i.  6.  Should 
not  we,  as  well  as  Paul,  say,  I  am  persuaded  that 
nothing  shall  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus.  Ro.  vUi.  0  let  the  saints 
know,  that  unless  the  devil  can  pluck  Christ  out 
of  heaven,  he  cannot  pull  a  true  believer  out  of 
Christ.  When  I  say  a  true  believer,  I  do  mean 
such  an  one  as  hath  the  faith  of  the  operation  of 
God  in  his  soid. 


Lastly,  Is  there  such  mercy  as  this  ?  such  privi- 
leges as  these  ?  Is  there  so  much  ground  of  com- 
fort, and  so  much  cause  to  be  glad?  Is  there  so 
much  store  in  Christ,  and  such  a  ready  heart  in 
him  to  give  it  to  me  ?  Hath  his  bleeding  wounds 
so  much  in  them,  as  that  the  fruits  thereof  should 
be  the  salvation  of  my  soul,  of  my  sinful  soul,  as 
to  save  me,  sinful  me,  rebellious  me,  desperate 
me?  What  then?  Shall  not  I  now  be  holy?  Shall 
not  I  now  study,  strive,  and  lay  out  myself  for  him 
that  hath  laid  out  himself  soul  and  body  for  me? 
Shall  I  now  love  ever  a  lust  or  sin  ?  Shall  I  now 
be  ashamed  of  the  cause,  ways,  people,  or  saints  of 
Jesus  Christ?  Shall  I  not  now  yield  my  members 
as  instruments  of  righteousness,  seeing  my  end  is 
everlasting  life?  no.  vi.  Shall  Christ  think  nothing 
too  dear  for  me?  and  shall  I  count  anything  too 
dear  for  him  ?  Shall  I  grieve  him  with  my  foolish 
carriage  ?  Shall  I  slight  his  counsel  by  following 
of  my  own  will?  Thus,  therefore,  the  doctrine  of 
the  new  covenant  doth  call  for  holiness,  engage  to 
holiness,  and  maketh  the  children  of  that  covenant 
to  take  pleasure  therein.  Let  no  man,  therefore, 
conclude  on  this,  that  the  doctrine  of  tlie  gospel  is 
a  licentious  doctrine ;  but  if  they  do,  it  is  because 
they  are  fools,  and  such  as  have  not  tasted  of  the 
virtue  of  the  blood  of  Jesus  Christ;  neither  did 
they  ever  feel  the  nature  and  sway  that  the  love  of 
Christ  hath  in  the  hearts  of  his.  And  thus  also 
you  may  see  that  the  doctrine  of  the  gospel  is  of 
great  advantage  to  the  people  of  God  that  are 
already  come  in,  or  to  them  that  shall  at  the  con- 
sideration hereof  be  willing  to  come  in,  to  partake 
of  the  glorious  benefits  of  this  glorious  covenant. 
But,  saith  the  poor  soul. 

Object.  Alas  I  I  doubt  tliis  is  too  good  for  me. 

Inquirer.   Why  so,  I  pray  you? 

Object,  Alas!  because  I  am  a  sinner 

Reply,  Why,  all  this  is  bestowed  upon  none  but 
sinners,  as  it  is  written.  While  we  were  ungodly, 
Christ  died  for  us.  Ro.  v.  g,  s.  '  He  came  into  the 
world  to  save  sinners. '  1  Ti.  i.  15. 

Object.   0,  but  I  am  one  of  the  chief  of  sinners. 

Reply.  Why,  this  is  for  the  chief  of  sinners — ■ 
'Christ  Jesus  came  into  the  world  to  save  sinners, 
of  whom  I  am  chief,'  saith  Paul.  1  Ti.  i.  15. 

Object.  0,  but  my  sins  are  so  big,  that  I  cannot 
conceive  how  I  should  have  mercy. 

Reply.  Why,  soul?  Didst  thou  ever  kill  any- 
body? Didst  thou  ever  burn  any  of  thy  children 
in  the  fire  to  idols?  Hast  thou  been  a  witch? 
Didst  thou  ever  use  enchantments  and  conjuration? 
Didst  thou  ever  curse,  and  swear,  and  you  that  are  re- 
deny  Clirist?  And  yet  if  thou  hast,  solved  to  go  ou 
there  is  yet  hopes  of  pardon ;  yea,  such     meddle      not 

,111  11        With  tills. 

Sinners  as  these  have  been  pardoned, 

as  appears  by  these  and  the  like  scriptures,  2  Ch. 

x.\xiii.  1-10,  compared  with  ver.  12, 13.     Again,  Ac.  xix. 

13,  20 ;   viii.  22,  Compared  with  ver.  9  ;    Mat.  .\xvi.  74,  75. 


566 


THE  LATV  AND  GRACE  UNFOLDED. 


OWerf.  But  though  I  have  not  shined  in  such 
kind  of  sius,  yet  it  may  be  I  have  sinned  as  bad. 

Ansiv.  That  cannot  likely  be ;  yet  though  thou 
hast,  still  there  is  ground  of  mercy  for  thee,  foras- 
much as  thou  art  under  the  promise.  Jn.  il.  37. 

77ie  unpardonable  sin. 

Object.  Alas!  man,  I  am  afraid  that  I  have 
sinned  the  unpardonable  sin,  and  therefore  there 
is  no  hope  for  me. 

Aiisw.  Dost  thou  know  what  the  unpardonable 
sin,  the  sin  against  the  Holy  Ghost,  is?  and  when 
it  is  committed? 

Repbj.  It  is  a  sin  against  light.  ' 
Answ.  That  is  true ;  yet  every  sin  against  light 
is  not  the  sin  against  the  Holy  Ghost. 
Reply.  Say  you  so  ? 

A11SW.  Yea,  and  I  prove  it  thus — If  every  sin 
against  light  had  been  the  sin  that  is  unpardon- 
able, then  had  David  and  Peter  and  others  sinned 
that  sin ;  but  though  they  did  sin  against  light,  yet 
they  did  not  sin  that  sin  ;  therefore  every  sin  against 
light  is  not  the  sin  against  the  Holy  Ghost,  the 
impardonable  sin,  i 

Object.  But  the  Scripture  saith,  '  If  we  sin  wil- 
fully after  that  we  have  received  the  knowledge  of 
the  truth,  there  remaineth  no  more  sacrifice  for 
sius;  but  a  certain  fearful  looking  for  of  judgment 
and  fiery  indignation,  which  shall  devour  the  ad- 
versaries.' 

Answ.  Do  you  know  what  that  wilful  sin  is  ? 
Reply.  ^Miy,  what  is  it?     Is  it  not  for  a  man  to 
siu  willingly  after  enlightening? 

Answ.  1.  Yes;  yet  doubtless  every  willing  sin 
is  not  that ;  for  then  David  had  sinned  it  when  he 
lay  with  Bathsheba ;  and  Jonah,  when  he  fled  from 
the  presence  of  the  Lord ;  and  Solomon  also,  when 
he  had  so  many  concubines.     2.  But  that  sin  is  a 
sin  that  is  of  another  nature,  which  is  this — For  a 
man  after  he  hath  made  some  profession  of  salva- 
tion to  come  alone  by  the  blood  of  Jesus,  together 
Avith  some  light  and  power  of  the  same  upon  his 
spirit ;  I  say,  for  him  after  this  knowingly,  wilfully, 
and  despitefuUy  to  trample  upon  the  blood  of  Christ 
shed  on  the  cross,  and  to  count  it  an  unholy  thing, 
or  no  better  than  the  blood  of  another  man,  and 
rather  to  venture  his  soul  any  other  way  than  to 
be  saved  by  this  precious  blood.     And  this  must 
bo  done,  I  say,  after  some  light,  lie.  vl  4,  5,  despite- 
fully,   Uc.  X.  29,  knowingly,   2  Pe.  ii.  21,  and  wilfully, 
He.x.26,  compared  with  ver.  29,  and  that  not  in  a 
hurry  and  sudden  fit,  as  Peter's  was,  but  with 
some  time  beforehand  to  pause  upon  it  first,  with 
Judas ;  and  also  with  a  continued  resolution  never 
to  turn  or  bo  converted  again ;  '  for  it  is  impossible 
to  renew  such  again  to  repentance,'  they  are  so 
resolved  and"  so  desperate.  lie.  vi. 

Quest.  And  how  saycst  thou  now?  Didst  thou 
ever,  after  thou  hadst  received  some  blessed  li^-ht 


from  Christ,  wilfully,  despitefuUy,  and  knowingly 
stamp  or  trample  the  blood  of  the  man  Christ  Jesus 
under  thy  feet  ?  and  art  thou  for  ever  resolved  so 
to  do? 

Answ.  0  no ;  I  would  not  do  that  wilfully,  de- 
spitefuU}',  and  knowingl}'-,  not  for  all  the  world. 

Inquiry.  But  yet  I  must  tell  you,  now  you  put 
me  in  mind  of  it,  surely  sometimes  I  have  most 
horrible  blasphemous  thoughts  in  me  against  God, 
Christ,  and  the  Spirit.  May  not  these  be  that  sin 
I  trow? 

Ansio.  Dost  thou  delight  in  them  ?  Are  they 
such  things  as  thou  takest  pleasure  in? 

Reply.  0  no ;  neither  would  I  do  it  for  a  thousand 
worlds.  0,  methiuks  they  make  me  sometimes 
tremble  to  think  of  them.  But  how  and  if  I  should 
delight  in  them  before  I  am  aware? 

Answ.  Beg  of  God  for  strength  against  them, 
and  if  at  any  time  thou  findest  thy  wicked  heart 
to  give  way  in  the  least  thereto,  for  that  is  likely 
enough,  and  though  thou  find  it  may  on  a  sudden 
give  way  to  that  hell-bred  wickedness  that  is  in  it, 
yet  do  not  despair,  forasmuch  as  Christ  hath  said, 
'  All  manner  of  sins  and  blasphemies  shall  be  for- 
given to  the  sons  of  men.  And  whosoever  speaketh 
a  word  against  the  Son  of  man,'  that  is,  Christ, 
as  he  may  do  with  Peter,  through  temptation,  yet 
upon  repentance,  'it  shall  be  forgiven  him.'  Mat. 

xii.  32. 

Object.  But  I  thought  it  might  have  been  com- 
mitted all  on  a  sudden,  either  by  some  blasphemous 
thought,  or  else  by  committing  some  other  horrible 
sin. 

Ansxo.  For  certain,  this  sin  and  the  commission 
of  it  doth  lie  in  a  knowing,  wilful,  malicious,  or 
despiteful,  together  with  a  final  trampling  the  blood 
of  sweet  Jesus  under  foot.  He.  x. 

Object.  But  it  seems  to  be  rather  a  resisting  of 
the  Spirit,  and  the  motions  thereof,  than  this  which 
you  say ;  for,  first,  its  proper  title  is  the  sin  against 
the  Holy  Ghost ;  and  again,  '  They  have  done  de- 
spite unto  the  Spirit  of  grace ; '  so  that  it  rather 
seems  to  be,  I  say,  that  a  resisting  of  the  Spirit, 
and  the  movings  thereof,  is  that  sin. 

Ansio.  First.  For  certain,  the  sin  is  committed 
by  them  that  do  as  before  I  have  said — that  is,  by 
a  final,  knowing,  wilful,  maliciops  trampling  under 
foot  the  blood  of  Christ,  which  was  shed  on  Mount 
Calvary  when  Jesus  was  there  crucified.  And  though 
it  be  called  the  sin  against  the  Spirit,  yet  as  I  said 
before,  every  sin  against  the  Spirit  is  not  that ;  for 
if  it  were,  then  every  sin  against  the  light  and  con- 
victions of  the  Spirit  would  be  unpardonable  ;  but 
that  is  an  evident  untruth,  for  these  reasons — First, 
Because  there  be  those  who  have  sinned  against 
the  movings  of  the  Spirit,  and  that  knowingly  too, 
and  yet  did  not  commit  that  sin  ;  as  Jonah,  who 
when  God  had  expressly  by  his  Spirit  bid  him  go 
I  to  Nineveh,  he  runs  thereupon  quite  another  way. 


THE  LAW  AND  GP.ACE  UXFOLEED. 


J67 


Secondly,  Because  the  very  people  tliathave  sinned 
against  the  movings  of  the  Spirit  are  yet,  if  they 
do  return,  received  to  mercy.  Witness  also  Jonah, 
who  though  he  had  sinned  against  the  movings  of 
the  Spirit  of  the  Lord  in  doing  contrary  thereunto, 
'yet  -when  he  called,'  as  he  saith,  'to  the  Lord,' 
Out  of  the  helly  of  hell,  '  the  Lord  heard  him,  and 
gave  him  deliverance,  and  set  him  again  about 
his  -work.'  Read  the  whole  story  of  that  prophet. 
But, 

Answ.  Second.  I  shall  show  you  that  it  must 
needs  he  wilfully,  knowingly,  and  a  malicious  re- 
jecting of  the  man  Christ  Jesus  as  the  Saviour — 
that  is,  counting  his  blood,  his  righteousness,  his 
intercession  in  his  own  person,  for  he  that'  rejects 
one  rejects  all,  to  be  of  no  value  as  to  salvation  ; 
I  say,  this  I  shall  show  you  is  the  unpardonable 
sin,  and  then  afterwards  in  brief  show  you  why  it 
is  called  the  sin  against  the  Holy  Ghost. 

■  [Mvst  he  a  wilfully  and  maliciously  rejecting  the 
Saviour. 1 

1.  That  man  that  doth  reject,  as  aforesaid,  the 
blood,  death,  righteousness,  resurrection,  ascen- 
sion, and  intercession  of  the  man  Christ,  doth  re- 
ject that  sacrifice,  that  blood,  that  righteousness, 
that  victory,  that  rest,  that  God  alone  hath  ap- 
pointed for  salvation — '  Behold  the  Lamb, '  or 
sacrifice,  '  of  God.'  Jn.  i.  29.  '  We  have  redemption 
through  his  blood.'  Ep.  i.  7.  That  I  may  '  be  found 
in  him ' — to  wit,  in  Christ's  righteousness,  with 
Christ's  own  personal  obedience  to  his  Father's 
will.  Phi.  iii.  7-10.  By  his  resurrection  comes  justi- 
fication. Eo.  iv.  25.  His  intercession  now  in  his  own 
person  in  the  heavens,  now  absent  from  his  saints, 
is  the  cause  of  the  saints'  perseverance.  2  Co.  vi.  7,  s. 

Uo.  viii.  S3-39. 

2.  They  that  reject  this  sacrifice,  and  the  merits 
of  this  Christ,  which  he  by  himself  hath  brought 
in  for  sinners,  have  rejected  him  through  whom 
alone  all  the  promises  of  the  new  testament,  to- 
gether with  all  the  mercy  discovered  thereby,  doth 
come  unto  poor  creatures — '  For  all  the  promises 
of  God  in  him  are  yea,  and  in  him  amen,  unto  the 
glory  of  God.'  2  Co.  i.  20.  And  all  spiritual  blessings 
are  made  over  to  us  through  him ;  that  is,  through 
and  in  this  man,  which  is  Christ,  we  have  all  our 
spiritual,  heavenly,  and  eternal  mercies.  Ep.  i.  3,  4. 

3.  He  that  doth  knowingly,  wilfully,  and  de- 
spitefully  reject  this  Man  for  salvation  doth  sin 
the  unpardonable  sin,  because  there  is  never  an- 
other sacrifice  to  be  ofi'ered.  '  There  is  no  more 
oft'ering  for  sin. — There  remaineth  no  more  sacrifice 
for  sin,'  He.  x.  18-26;  namely,  than  the  offering  of 
the  body  of  Jesus  Christ  a  sacrifice  once  for  all. 
Ilf.  X.  10, 14,  compared  with  is,  26.  No ;  but  they  that 
shall,  after  light  and  clear  conviction,  reject  the 
first  oft'ering  of  his  body  for  salvation,  do  crucify 
him  the  second  time,  which  irrecoverably  merits 


their  own  damnation — *  For  it  is  Impossible  for 
those  who  were  once  enlightoned,  and  have  tasted 
of  the  heavenly  gift,  and  were  made  partakers  of 
the  Holy  Ghost,  and  have  tasted  the  good  word  of 
God,  and  the  powers  of  the  world  to  come ;  if  they 
shall  fall  away,  to  renew  them  again  unto  repent- 
ance, seeing  they  crucify  to  themselves  the  Son  of 
God  afresh,  and  put  him  to  an  open  shame.'  *  If 
they  shall  fall  away,  to  renew  them  again  unto 
repentance.'  And  why  so?  Seeing,  saith  the 
apostle,  they  do  crucify  to  themselves  the  Son  of 
God  afresh,  and  do  put  him  to  an  open  shame.  0, 
then,  how  miserably  hath  the  devil  deceived  some, 
in  that  he  hath  got  them  to  reject  the  merits  of 
the  first  offering  of  the  body  of  Christ,  which  was 
for  salvation,  and  got  them  to  trust  in  a  fresh 
crucifying  of  Christ,  which  unavoidably  brings 
their  speedy  damnation. 

4.  They  that  do  reject  this  Man,  as  aforesaid, 
do  sin  the  unpardonable  sin,  because  in  rejecting 
him  they  do  make  way  for  the  justice  of  God  to 
break  out  upon  them,  and  to  handle  them  as  it 
shall  find  them ;  which  will  be,  in  the  first  place, 
sinners  against  the  first  covenant,  which  is  the 
soul-damning  covenant ;  and  also  despising  of,  even 
the  life,  and  glory,  and  consolations,  pardon,  grace, 
and  love,  that  is  discovered  in  the  second  cove- 
nant, forasmuch  as  they  reject  the  Mediator  and 
priest  of  the  same,  which  is  the  man  Jesus.  And 
the  man  that  doth  so,  I  would  fain  see  how  his 
sins  should  be  pardoned,  and  his  sovd  saved,  seeing 
the  means,  which  is  the  Son  of  man,  the  Son  of 
Mary,  and  his  merits,  are  rejected;  *for,'  saith 
he,  'if  you  believe  not  that  I  am  he,  you  shall,' 
mark,  'you  shall,'  do  what  you  can;  'you  shall,' 
appear  Avhere  you  can;  'you  shall,'  follow  Moses' 
law,  or  any  holiness  whatsoever,  '  ye  shall  die  in 
your  sins. '  jn.  vm.  24.  So  that,  I  say,  the  sin  that 
is  called  the  unpardonable  sin  is  a  knowing,  wilful, 
and  despiteful  rejecting  of  the  sacrificing  of  the 
Son  of  man  the  first  time  for  sin. 

[  Why  it  is  called  the  sin  against  the  Holy  Ghost,'] 

And  now  to  show  you  why  it  is  called  the  sin 
against  the  Holy  Ghost,  as  in  these  scriptures, 

JIat.  xii.  He.  .\.  Mar.  iii. 

1.  Because  they  sin  against  the  manifest  light 
of  the  Spirit,  as  I  said  before ;  it  is  a  sin  against 
the  light  of  the  Spirit — that  is,  they  Iiave  been 
formerly  enlightened  into  the  nature  of  the  gospel 
and  the  merits  of  the  man  Christ,  and  his  blood, 
righteousness,  intercession,  &c. ;  and  also  professed 
and  confessed  the  same,  with  some  life  and  com- 
fort in  and  through  the  profession  of  him  ;  yet  now 
against  all  that  light,  maliciously,  and  with  despite 
to  all  their  former  profession,  tiu'u  their  backs  and 
trample  upon  the  same. 

2.  It  is  called  the  sin  against  the  Holy  Ghost 
because  such  a  person  dotb,  as  I  may  say,  lay 


568 


THE  LAW  AND  GRACE  UNFOLDED. 


violent  hands  on  it ;  one  tliat  sets  himself  in  oppo- 
sition to,  and  is  resolved  to  resist  all  the  motions 
tliat  do  come  in  from  the  Spirit  to  persuade  the 
contrary.  For  I  do  verily  believe  that  men,  in 
tliis  very  rejecting  of  the  Son  of  God,  after  some 
knowledge  of  him,  especially  at  their  first  resisting 
and  refusing  of  him,  they  have  certain  motions  of 
the  Spirit  of  God  to  dissuade  them  from  so  great 
a  soul-damning  act.  But  they,  being  filled  with 
an  overpowering  measure  of  the  Spirit  of  the  devil, 
do  despite  unto  these  convictions  and  motions  by 
studying  and  contriving  how  they  may  answer 
them,  and  get  from  under  the  convincing  nature  of 
them ;  and  therefore  it  is  called  a  doing  despite 
unto  the  Spirit  of  grace.  He.  x.  29.     And  so, 

3.  In  that  they  do  reject  the  beseechings  of  the 
Spirit,  and  all  its  gentle  entreatings  of  the  soul  to 
tarry  still  in  the  same  doctrine, 

4.  In  that  they  do  reject  the  very  testimony  of 
the  prophets  and  apostles,  with  Christ  himself;  I 
say,  their  testimony,  through  the  Spirit,  of  the 
power,  virtue,  sufficiency,  and  prevalency  of  the 
blood,  sacrifice,  death,  resurrection,  ascension,  and 
intercession  of  the  man  Christ  Jesus,  of  which  the 
Scriptures  are  full  both  in  the  Old  and  New  Testa- 
ment, as  the  apostle  saith,  for  all  the  prophets 
from  Samuel,  with  them  that  follow  after,  have 
showed  of  these  days — that  is,  in  which  Christ 
should  be  a  sacrifice  for  sin,  Ac.  m.  24,  compared 
with  ver.  6, 13-15, 18,  26.  Again,  saith  he,  '  He  there- 
fore that  despiseth,  despiseth  not  man,  but  God ; 
who  hath  also  given  unto  us  his  Holy  Spirit,' 
1  Th.  iv.  8 ;  that  is,  he  rejecteth  or  despiseth  the  very 
testimony  of  the  Spirit. 

5.  It  is  called  the  sin  against  the  Holy  Ghost, 
hecause  he  that  doth  reject  and  disown  the  doctrine 
of  salvation  by  the  man  Christ  Jesus,  through  be- 
lieving in  him,  doth  despise,  resist,  and  reject  the 
wisdom  of  the  Spirit;  for  the  wisdom  of  God's 
Spirit  did  never  more  appear  than  in  its  finding 
out  a  way  for  sinners  to  be  reconciled  to  God  by 
the  death  of  this  man ;  and  therefore  Christ,  as  he 
is  a  sacrifice,  is  called  the  wisdom  of  God.  And 
again,  when  it  doth  reveal  the  Lord  Jesus  it  is 
called  the  '  Spirit  of  wisdom  and  revelation  in  the 
knowledge  of  him.'  Ep.  i.  17. 

Object.  But,  some  may  say,  the  slighting  or  re- 
jectmg  of  the  Son  of  man,  Jesus  of  Nazareth,  the 
Son  of  ]\Iary,  cannot  be  the  sin  that  is  unpardon- 
able, as  is  clear  from  that  scripture  in  Mat.  xii.  32, 
where  he  himself  saith,  '  Whosoever  speaketh  a 
word  against  the  Son  of  man,  it  shall  be  forgiven 
him;  but  whosoever  speaketh  against  the  Holy 
Ghost,  it  shall  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  loorld  to  come.'  Now  by  this 
it  is  clear  that  the  sin  that  is  unpardonable  is  one 
thing,  and  the  sin  against  the  Son  of  man  another ; 
that  sin  that  is  against  the  Son  of  man  is  pardon- 
able;  but  if  that  was  the  sin  against  the  Holy 


Ghost,  it  would  not  be  pardonable ;  therefore  the 
sin  against  the  Son  of  man  is  not  the  sin  against 
the  Holy  Ghost,  the  unpardonable  sin. 

Ansio.  1.    I  do  know  full  well  that  there  are 
several  persons  that  have  been  pardoned,  yet  have 
sinned  against  the  Son  of  man,  and  that  have  for 
a  time  rejected  him,  as  Paul,  1  Ti.  i.  13,  u,  also  the 
Jews.  Ac.  ii.  36,  37.     But  there  was  an  ignorant  re- 
jecting of  him,  without  the  enlightening,  and  taste, 
and  feeling  of  the  power  of  the  things  of  God, 
made  mention  of  in  He.  vi.  3-6.     2.  There  is  and 
hath  been  a  higher  manner  of  sinning  against  the 
Son  of  man,  which  also  hath  been,  and  is  still, 
pardonable ;  as  in  the  case  of  Peter,  Avho  in  a  vio- 
lent temptation,  in  a  miglity  hurry,  upon  a  sudden 
denied  him,  and  that  after  the  revelation  of  the 
Spirit  of  God  from  heaven  to  him,  that  he,  Jesus, 
was  the  Son  of  God.  Mat.  xvL  le-is.     This  also  is 
pardonable,  if  there  be  a  coming  up  again  to  re- 
pentance,    0,  rich  grace!     0,  wonderful  grace! 
that  God  should  be  so  full  of  love  to  his  poor 
creatui'es,  that  though  they  do  sin  against  the  Son 
of  God,  either  through  ignorance,  or  some  sudden 
violent  charge  breaking  loose  from  hell  upon  them, 
but  yet  take  it  for  certain  that  if  a  man  do  slight 
and  reject  the  Son  of  God  and  the  Spirit  in  that 
manner  as  I  have  before   hinted — that  is,  for  a 
man  after  some  great  measure  of  the  enlightening 
by  the  Spirit  of  God,  and  some  profession  of  Jesus 
Christ  to  be  the  Saviour,  and  his  blood  that  was 
shed  on  the  mount  without  the  gates  of  Jerusalem 
to  be  the  atonement ;  I  say,  he  that  shall  after  this 
knowingly,  wilfully,  and  out  of  malice  and  despite 
reject,  speak,  against,  and  trample  that  doctrine 
under  foot,  resolving  for  ever  so  to  do,  and  if  ho 
there  continue,  I  Avill  pawn  my  soul  upon  it,  he 
hath  sinned  the  unpardonable  sin,  and  shall  never 
be  forgiven,  neither  in  this  world,  nor  in  the  world 
to  come ;  or  else  those  scriptures  that  testify  the 
truth  of  this  must  be  scrabbled  out,  and  must  bo 
looked  upon  for  mere  fables,  which  arc  these  fol- 
lowing— '  For  if  after  they  have  escaped  the  pol- 
lutions of  the  world,  through  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ,'  which  is  the  Son 
of  man,  Mat.  xvi.  13,  'and  are  again  entangled  therein, 
and  overcome,'  which  must  be  by  denying  this 
Lord  that  bought  them,  2  re.  a.  1,  *  the  latter  end  is 
worse  with  them  than  the  beginning,'  2  re.  ii.  20. 
'  For  it  is  impossible  for  those  who  were  once  en- 
lightened, and  have  tasted  of  the  heavenly  gift  - 
and  have  tasted  the  good  word  of  God,  and  the 
powers  of  the  world  to  come;  if  they  shall  fall 
away,'  not  only  fall,  but  fall  away,  that  is,  finally. 
He.  X.  29,  '  it  is  impossible  to  renew  them  again  unto 
repentance;'  and  the  reason  is  rendered,   'seeing 
they  crucify  to  themselves  the  Son  of  God,'  which 
is  the  Son  of  man,  '  afresh,  and  put  him  to  an  open 
shame. '  He.  vi.  4-6.     Now  if  you  would  further  know 
what  it  is  to  crucify  the  Son  of  God  afresh,  it  is 


THE  LAW  AND  GRACE  UNFOLDED. 


569 


this — for  to  undervalue  and  trample  under  foot  the 
merits  and  virtue  of  his  hlood  for  remission  of  sins, 
as  is  clearly  manifested  in  He.  x.  26-28,  where  it  is 
i^aid,  '  For  if  we  sin  wilfully  after  that  we  have 
received  the  knowledge  of  the  truth,  there  re- 
maineth  no  more  sacrifice  for  sins,  hut  a  certain 
fearful  looking  for  of  judgment  and  fiery  indigna- 
tion, which  shall  devour  the  adversaries.  He  that 
despised  Moses'  law  died  without  mercy,  -  of  how 
much  sorer  punishment,  suppose  ye,  shall  he  be 
thought  worthy,  who  hath  trodden  under  foot  the 
Son  of  God,'  there  is  the  second  crucifying  of 
Christ,  which  the  Quakers  think  to  he  saved  by, 
'  and  hath  counted  the  blood  of  the  covenant, 
wherewith  he  was  sanctified,  an  unholy  thing,' — 
and  then  followeth, — '  and  hath  done  despite  unto 
the  Spirit  of  grace?'  ver.  29.  All  that  Paul  had  to 
keep  him  from  this  sin  was,  his  ignorance  iu  per- 
secuting the  man  and  merits  of  Jesus  Christ.  Ac  ix-. 
But  I  obtained  mercy,  saith  he,  because  I  did  it 
ignorantly.  i  Ti.  i.  13.  And  Peter,  though  he  did 
deny  hina  knowingly,  yet  he  did  it  unwillingly,  and 
in  a  sudden  and  fearful  temptation,  and  so  by  the 
intercession  of  Jesus  escaped  that  danger.  So,  I 
say,  they  that  commit  this  sin,  they  do  it  after 
light,  knowingly,  wilfully,  and  despitefully,  and  in 
the  open  view  of  the  whole  world  reject  the  Son  of 
man  for  being  their  Lord  and  Saviour,  and  in  tliat 
it  is  called  the  sin  against  the  Holy  Ghost.  It  is 
a  name  most  fit  for  this  sin  to  be  called  the  sin 
against  the  Holy  Ghost,  for  these  reasons  but  now 
laid  down ;  for  this  sin  is  immediately  committed 
against  the  motions,  and  convictions,  and  light  of 
that  Holy  Spirit  of  God  that  makes  it  its  business 
to  hand  forth  and  manifest  the  truth  and  reality  of 
the  merits  and  virtues  of  the  Lord  Jesus,  the  Son 
of  man.  And  therefore  beware,  Ranters  and 
Quakers,  for  I  am  sure  you  are  the  nearest  that 
sin  by  profession,  which  is,  indeed,  the  right  com- 
mitting of  it,  of  any  persons  that  I  do  know  at  this 
day  under  tlie  whole  heavens,  forasmuch  as  you 
will  not  venture  the  salvation  of  your  souls  on  the 
blood  shed  on  Mount  Calvary,  out  of  the  side  of 
that  man  that  was  ofl'ered  up  in  sacrifice  for  all 
that  did  believe.  Lu,  xxUi.  33.  In  that  his  offering 
up  of  his  body  at  that  time,  either  before  he  offered 
it,  or  that  have,  do,  or  shall  believe  on  it  for  the 
time  since,  together  with  that  time  that  he  ofi'ered 
it,  though  formerly  you  did  profess  that  salvation 
was  wrought  out  that  way,  by  that  sacrifice  then 
ofiered,  and  also  seemed  to  have  some  comfort 
thereby  ;  yea,  insomuch  that  some  of  you  declared 
the  same  in  the  hearing  of  many,  professing  your- 
selves to  be  believers  of  the  same.  0,  therefore, 
it  is  sad  for  you  that  were  once  thus  enlightened, 
and  have  tasted  these  good  things,  and  yet,  not- 
withstanding all  your  profession,  you  are  now 
turned  from  the  simplicity  that  is  in  Christ  to 
another  doctrine,  which  will  be  to  yovu-  destruc- 

VOL.  I. 


tlon,  if  you  continue  in  it;  for  without  blood  there 
is  no  remission.   lie.  ii.  22. 

Many  other  reasons  might  bo  given,  but  that  I 
would  not  be  too  tedious ;  yet  I  would  put  in  this 
caution,  that  if  there  be  any  souls  that  be  but  now 
willing  to  venture  their  salvation  upon  the  merits 
of  a  naked  Jesus,  I  do  verily  for  the  present  believe 
they  have  not  sinned  that  sin,  because  there  is  still 
a  promise  holds  forth  itself  to  such  a  soul  where 
Christ  saith,  '  Him  that  cometh  to  me,  I  will  in 
nowise,'  for  nothing  that  he  hath  done,  '  cast  him 
out.'  Jn.  vi.  37.  That  promise  is  worthy  to  be  writ- 
ten in  letters  of  gold. 

Ohjccliotis  answered  for  their  comfort  icho  ivould 
have  their  2:>art  in  tfie  netv  covcnaiU. 

Object.  But,  alas,  though  I  should  never  sin  that 
sin,  yet  I  have  other  sins  enough  to  damn  me. 

Answ.  What  though  thou  hadst  the  sins  of  a 
thousand  sinners,  yet  if  thou  come  to  Christ,  he  will 
save  thee,  Jn.  vi.  37.  See  also  He.  vii.  25. 

Object.  Alas,  but  how  should  I  come  ?  I  doubt 
I  do  not  come  as  I  should  do?  My  heart  is  naught 
and  dead ;  and,  alas  !  then  how  should  I  come  ? 

Answ,  Why,  bethink  thyself  of  all  the  sins  that 
ever  thou  didst  commit,  and  lay  the  weight  of  them 
all  upon  thy  heart,  till  thou  art  down  loadcn  with 
the  same,  and  come  to  him  in  such  a  case  as  this, 
and  he  will  give  thee  rest  for  thy  soul.  Mat.  xi.  28-30. 
And  again;  if  thou  wouldst  know  how  thou  shouldst 
come,  come  as  much  undervaluing  thyself  as  ever 
thou  canst,  saying.  Lord,  here  is  a  sinner,  the 
basest  in  all  the  country;  if  I  had  my  desei'ts,  I  had 
been  damned  in  hell-fire  long  ago;  Lord,  I  am  not 
worthy  to  have  the  least  corner  in  the  kingdom  of 
heaven;  and  yet,  0  that  thou  wouldst  have  mercy  ! 
Come  like  Benhadad's  servants  to  the  king  of 
Israel,  with  a  rope  about  thy  neck,  iici.xx.  31, 32.  and 
fling  thyself  down  at  Christ's  feet,  and  lie  there  a 
Avhile,  striving  with  him  by  thy  prayers,  and  1  Avill 
warrant  thee  speed.  Jf.it.  xi.  28-30.  Jn.  ^i.  37. 

Object.   0,  but  I  am  not  sanctified. 

Ansiv.  He  will  sanctify  thee,  and  be  made  thy 
sanetification  also.  1  Co.  i.  30 ;  \i.  10, 11. 

Ohject.   0,  but  I  cannot  pray. 

Answ.  To  pray  is  not  for  thee  to  down  on  thy 
knees,  and  say  over  a  many  scripture  words  only; 
for  that  thou  maycst  do,  and  yet  do  nothing  but 
babble.  But  if  thou  from  a  sense  of  thy  baseness 
canst  groan  out  thy  heart's  desire  before  the  Lord, 
he  will  hear  thee,  and  grant  thy  desire;  for  he  can 
tell  what  is  the  meaning  of  the  groanings  of  the 

Spirit.    Ko.  viii.  26,  27. 

Ohject.  0,  but  I  am  afraid  to  pray,  for  fear  my 
prayers  should  be  counted  as  sin  in  the  sight  of  the 
great  God. 

Anstv.  That  is  a  good  sign  that  thy  prayers  arc 
more  than  bare  words,  and  have  some  prevalence  at 
the  throne  of  grace  through  Christ  Jesus,  or  else 
4  <: 


570 


THE  LAW  AND   GRACE  UNFOLDED, 


tho  devil  would  never  seek  to  labour  to  beat  thee 
off  from  prayer  by  undervaluing  thy  prayers,  telling 
thee  they  are  sin;  for  the  best  prayers  he  wUl  call 
tlie  worst,  and  the  worst  he  will  call  the  best,  or  else 
how  should  he  be  a  liar  ? 

Object.  Cut  I  am  afraid  the  day  of  grace  is  past; 
aud  if  it  should  be  so,  what  should  I  do  then  ? 

Aiisw.  Truly,  with  some  men  indeed  it  doth  fare 
thus,  that  the  day  of  grace  is  at  an  end  before  their 
lives  are  at  an  end.  Or  thus,  the  day  of  grace  is 
past  before  the  day  of  death  is  come,  as  Christ 
saith,  '  If  thou  hadst  known,  even  thou,  at  least  in 
this  thy  day,  the  things  u-Mch  belong  unto  thy 
peace,'  that  is,  the  word  of  grace  or  reconciliation, 
'  but  now  they  are  hid  from  thine  eyes. '  Lu.  xix.  41,  42. 
But  for  the  better  satisfying  of  thee  as  touching 
this  thing,  consider  these  following  things — 

First,  Doth  the  Lord  knock  still  at  the  door  of 
thy  heart  by  his  word  and  Spirit  ?  If  so,  then  the 
day  of  grace  is  not  past  with  thy  soul;  for  Avhere  he 
doth  so  knock,  there  he  doth  also  proifer  and  pro- 
mise to  come  in  and  sup,  that  is,  to  communicate  of 
his  things  unto  them,  which  he  would  not  do  was 
the  day  of  grace  past  with  the  soul.  Re.  lii.  20. 

Object.  But  how  should  I  know  whether  Christ 
do  so  knock  at  my  heart  as  to  be  desirous  to  come 
in  ?  That  I  may  know  also,  whether  the  day  of 
grace  be  past  with  me  or  no  ? 

Answ.  Consider  these  things — 1.  Doth  the  Lord 
make  thee  sensible  of  thy  miserable  state  without 
an  interest  in  Jesus  Christ,  and  that  naturally  thou 
hast  no  share  in  him,  no  faith  in  him,  no  com- 
munion with  him,  no  delight  in  him,  or  love  in  the 
least  to  him  ?  If  he  hath,  and  is  doing  of  this,  he 
hath,  and  is  knocking  at  thy  heart.  2.  Doth  he, 
together  with  this,  put  into  thy  heart  an  earnest 
desire  after  communion  with  him,  together  -with 
holy  resolutions  not  to  be  satisfied  without  real 
communion  with  him.  3.  Doth  he  sometimes  give 
thee  some  secret  persuasions,  though  scarcely  dis- 
cernible, that  thou  mayest  attain,  and  get  an  in- 
terest in  him  ?  4.  Doth  he  now  and  then  glance 
in  some  of  the  promises  into  thy  heart,  causing 
them  to  leave  some  heavenly  savour,  though  but 
for  a  very  short  time,  on  thy  spirit  ?  5.  Dost  thou 
at  some  time  see  some  little  excellency  in  Christ  ? 
And  doth  all  this  stir  up  in  thy  heart  some  breath- 
ings after  him  ?  If  so,  then  fear  not,  the  day  of 
grace  is  not  past  with  thy  poor  soul;  for  if  the  day 
of  grace  should  be  past  with  such  a  soul  as  this, 
then  that  scripture  must  be  broken  where  Christ 
taith,  '  Ilim  that  conieth  to  me,  I  will  in  nowise,' 
lor  nothing,  by  no  means,  upon  no  terms  Avhatso- 
ever,  'cast  out.'  ju.  vi. 37. 

Object.  But  surely,  if  the  day  of  grace  was  not 
past  with  me,  I  should  not  be  so  long  without  an 
answer  of  God's  love  to  my  soul;  that  therefore  doth 
make  me  mistrust  my  state  the  more  is,  that  I  wait 
aud  wait,  aud  yet  am  not  delivered. 


Ansio.  1.  Hast  thou  waited  on  the  Lord  so  long 
as  the  Lord  hath  waited  on  thee  ?  It  may  be  the 
Lord  hath  waited  on  thee  these  twenty,  or  thirt}^ 
yea,  forty  years  or  more,  and  thou  hast  not  waited 
on  him  seven  years.  Cast  this  into  thy  mind, 
therefore,  when  Satan  tells  thee  that  God  doth  not 
love  thee,  because  thou  hast  waited  so  long  with- 
out an  assurance,  for  it  is  his  temptation,  for  God 
did  wait  longer  upon  thee,  and  was  fain  to  send  to 
thee  by  his  ambassadors  time  after  time ;  and, 
therefore,  say  thou,  I  will  wait  to  see  what  the 
Lord  will  say  unto  me;  and  the  rather,  because  he 
will  speak  peace,  for  he  is  the  Lord  thereof.  But, 
2.  Know  that  it  is  not  thy  being  xmder  trouble  a 
long  time  that  will  be  an  argument  sufficiently  to 
prove  that  thou  art  past  hopes ;  nay,  contrariwise, 
for  Jesus  Christ  did  take  our  nature  upon  him,  and 
also  did  undertake  deliverance  for  those,  and  bring 
it  in  for  them  who  'were  all  their  lifetime  subject 
to  bondage. '  He.  ii.  14, 15. 

Object.  But  alas  !  I  am  not  able  to  wait,  all  my 
strength  is  gone;  I  have  waited  so  long,  I  can  wait 
no  longer. 

Ansio.  1 .  It  may  be  thou  hast  concluded  on  this 
long  ago,  thinking  thou  shouldst  not  be  able  to 
hold  out  any  longer;  no,  not  a  year,  a  month,  or  a 
week ;  nay,  it  may  be,  not  so  long.  It  may  be  in 
the  morning  thou  hast  thought  thou  shouldst  not 
hold  out  till  night ;  and  at  night,  till  morning 
again;  yet  the  Lord  hath  supported  thee,  and  kept 
thee  in  waiting  upon  him  many  weeks  and  years  ; 
therefore  that  is  but  the  temptation  of  the  devil 
to  make  thee  think  so,  that  he  might  drive  thee 
to  despair  of  God's  mercy,  and  so  to  leave  off 
following  the  ways  of  God,  and  to  close  in  with  thy 
sins  again.  0  therefore  do  not  give  way  unto  it, 
but  believe  that  thou  shalt  '  see  the  goodness  of 
the  Lord  in  the  land  of  the  living.  Wait  on  the 
Lord,  be  of  good  courage,  and  he  shall  strengthen 
thine  heart;  wait,  I  say,  on  the  Lord.'  Ps.  xsvii.  13, 14. 
Aud  that  thou  mayest  so  do,  consider  these  things 
— (1.)  If  thou,  after  thou  hast  waited  thus  long, 
shouldst  now  give  over,  and  wait  no  longer,  thou 
wouldst  lose  all  thj'  time  and  pains  that  thou  hast 
taken  in  the  way  of  God  hitherto,  and  wilt  be  like 
to  a  man  that,  because  he  sought  long  for  gold,  and 
did  not  find  it,  therefore  turned  back  from  seeking 
after  it,  though  he  was  hard  by  it,  and  had  almost 
found  it,  and  all  because  he  was  loath  to  look  and 
seek  a  little  further.  (2.)  Thou  wilt  not  only  lose 
thy  time,  but  also  lose  thy  own  soul,  for  salvation  is 
nowhere  else  but  in  Jesus  Christ.  Ac.iv.12.  (3.)  Thou 
wilt  sin  the  highest  sin  that  ever  thou  didst  sin  be- 
fore, in  drawing  finally  back,  insomuch  that  God 
may  say.  My  soul  shall  have  no  pleasure  in  him. 
lie.  X.  S8.  But,  2.  Consider,  thou  sayest,  all  my 
strength  is  gone,  and  therefore  how  should  I  wait? 
Why,  at  that  time  when  thou  feelcst  and  findest 
thy  strength  quite  gone,  even  that  is  the  time  when 


THE  LAW  AND  GEACE  UNFOLDED. 


the  Lord  will  renew  and  give  tliee  fresh  strength. 
'  The  youths  shall  faint  and  be  weary,  and  the  young 
men  shall  utterly  fall:  but  they  that  wait  upon  the 
Lord  shall  renew  their  strength ;  they  shall  mount 
up  with  wings  as  eagles;  they  shall  run  and  not  be 
weary;  they  shall  walk,  and  not  faint.'  is.  xi.  so,  3i. 

Object.  But  though  I  do  wait,  yet  if  I  be  not 
elected  to  eternal  life,  Avhat  good  will  all  my  wait- 
ing do  me  ?  *  For  it  is  not  of  him  that  willeth, 
nor  of  him  that  runneth,  but  of  God  that  sboweth 
mercy.'  Therefore,  I  say,  if  I  should  not  be 
elected,  all  is  in  vain. 

Ansio.  1.  Why,  iu  the  first  place,  to  be  sure 
thy  backsliding  from  God  will  not  prove  thy  elec- 
tion, neither  thy  growing  weary  of  waiting  upon 
God,  But,  2.  Thou  art,  it  may  be,  troubled  to 
know  whether  thou  art  elected ;  and,  sayest  thou, 
If  I  did  but  know  that,  that  Avould  encourage  me 
in  my  waiting  on  God.  Answ.  I  believe  thee ; 
but  mark,  thou  shalt  not  know  thy  election  in  the 
I  first  place,  but  in  tlie  second — that  is  to  say,  thou 
must  first  get  acquaintance  with  God  in  Christ, 
which  doth  come  by  thy  giving  credit  to  his  pro- 
mises, and  records  which  he  hath  given  of  Jesus 
Christ's  blood  and  righteousness,  together  with 
the.  rest  of  his  merits — that  is,  before  thou  canst 
know  whether  thou  art  elected,  thou  must  believe 
in  Jesus  Christ  so  really,  that  thy  faith  laying  hold 
of,  and  drinking  and  eating  the  flesh  and  blood  of 
Christ,  even  so  that  there  shall  be  life  begotten  in 
thy  soul  by  the  same ;  life  from  the  condemnings 
of  the  law ;  life  from  the  guilt  of  sin ;  life  over  the 
filth  of  the  same ;  life  also  to  Avalk  with  God  in  his 
Son  and  ways ;  the  life  of  love  to  God  the  Father, 
and  Jesus  Christ  his  Son,  saints  and  ways,  and 
that  because  they  are  holy,  harmless,  and  such 
that  ai'e  altogether  contrary  to  iniquity. 

For  these  things  must  be  in  thy  soul  as  a  fore- 
runner of  thy  being  made  acquainted  with  the 
other ;  God  hath  these  two  ways  to  show  to  his 
children  their  election — (1.)  By  testimony  of  the 
Spirit — that  is,  the  soul  being  under  trouble  of 
conscience  and  grieved  for  sin,  the  Spirit  doth  seal 
up  the  soul  by  its  comfortable  testimony  ;  persuad- 
ing of  the  soul  that  God,  for  Christ's  sake,  hath 
forgiven  all  those  sins  that  lie  so  heavy  on  the 
conscience,  and  that  do  so  much  perplex  the  soul, 
by  showing  it  that  that  law,  which  doth  utter  such 
horrible  curses  against  it,  is  by  Christ's  blood 
satisfied  and  fuliilled.  Ep.  i.  i3,  u.  (2.)  By  conse- 
quence— that  is,  the  soul  finding  that  God  hath 
been  good  unto  it,  in  tliat  he  hath  showed  it  its 
lost  state  and  miserable  condition,  and  also  that 
he  hath  given  it  some  comfortable  hope  that  he 
Avill  save  it  from  the  same ;  I  say,  the  soul,  from 
a  right  sight  thereof,  doth,  or  may,  draw  this  con- 
clusion, that  if  God  had  not  been  minded  to  have 
saved  it,  he  would  not  have  done  for  it  such  things 
as  these.     But  for  the  more  sure  dealing  with  thy 


soul,  it  is  not  good  to  take  any  of  these  apart — that 
is,  it  is  not  good  to  take  the  testimony  of  the 
Spirit,  as  thou  supposest  thou  hast,  apart  from 
iha  fruits  thereof,  so  as  to  conclude  the  testimony 
thou  hast  received  to  be  a  sufficient  ground  with- 
out the  other ;  not  that  it  is  not,  if  it  be  the 
testimony  of  the  Spirit,  but  because  the  devil 
doth  also  deceive  souls  by  the  workings  of  his 
Spirit  in  them,  pretending  that  it  is  the  Spirit  of 
God.  And  again ;  thou  shouldst  not  satisfy  thy- 
self, though  thou  do  find  some  seekings  in  thee 
after  that  which  is  good,  without  the  testimony  of 
the  other — that  is  to  say,  of  the  Spirit — for  it  is 
the  testimony  of  two  that  is  to  be  taken  for  truth  ; 
therefore,  say  I,  as  thou  shouldst  be  much  in 
praying  for  the  Spirit  to  testify  assurance  to  thee, 
so  also  thou  shouldst  look  to  the  end  of  it  when 
thou  thinkest  thou  hast  it ;  which  is  this,  to  show 
thee  that  it  is  alone  for  Christ's  sake  that  thy  sins 
are  foi'given  thee,  and  also  thereby  a  constraining 
of  thee  to  advance  him,  both  by  Avords  and  works, 
in  holiness  and  righteousness  all  the  days  of  thy 
life.  From  hence  thou  mayst  boldly  conclude  thy 
election  —  '  Remembering  without  ceasing  your 
work  of  faith,  and  labour  of  love,  and  patience  of 
hope  in  our  Lord  Jesus  Christ,  in  the  sight  of  God 
and  our  Father.  KnoAving,  brethren,'  saith  the 
apostle,  'beloved,  your  election  of  God.'  But 
how  ?  why  by  this,  '  For  our  gospel  came  not  unto 
you  in  word  only,  but  also  in  power,  and  in  tho 
Holy  Ghost,  and  in  much  assurance.  And  ye  be- 
came followers  of  us,  and  of  the  Lord,  having  re- 
ceived the  Avord  in  much  afiliction,  with  joy  of  the 
Holy  Ghost :  so  that  ye  were  ensamples  to  all  that 
believe  in  Macedonia  and  Achaia.  And  to  wait 
for  his  Son  from  heaven,  whom  he  raised  from  the 
dead,  even  Jesus,  which'  hath  'delivered  us  from 
the  wrath  to  come.'  i  Tb.  m.  4-6,  lo. 

Object.  But  alas,  for  my  part,  instead  of  finding 
in  me  anything  that  is  good,  I  find  in  me  all  man- 
ner of  wickedness,  hard-heartedness,  hypocrisy, 
coldness  of  afiection  to  Christ,  very  great  unbelief, 
together  with  everything  that  is  base  and  of.  an  ill 
savour.     What  hope  therefore  can  I  have  ? 

Answ.  If  thou  wast  not  such  an  one,  thou  hadst 
no  need  of  mercy.  If  thou  wast  whole,  thou  hadst 
no  need  of  the  physician.  Dost  thou  therefore  see 
thyself  iu  such  a  sad  condition  as  this  ?  Thou  hast 
the  more  need  to  come  to  Christ,  that  thou  mayst 
be  not  only  cleansed  from  these  evils,  but  also  tliat 
thou  mayst  be  delivered  from  that  Avrath  they  will 
bring  upon  thee,  if  tliou  dost  not  get  rid  of  them, 
to  all  eternity. 

Qtiest.  But  how  should  I  do  ?  and  what  course 
should  I  take  to  be  delivered  from. this  sad  and 
troublesome  condition  ? 

Answ.  Dost  thou  see  in  thee  all  manner  of  wick- 
edness ?  The  best  way  that  I  can  dh'cct  a  soul  in 
such  a  case  is,  to  pitch  a  steadfast  eye  on  him  that 


575 


THE   LAW  AND    GRACE   UNFOLDED, 


is  full,  and  to  look  so  steadfastly  upon  lilm  by  faitli, 
that  thereby  thou  iimyst  even  draw  down  of  his 
fuhicss  into  thy  heart  ;  for  that  is  the  right  way, 
and  the  way  that  was  typed  out,  before  Christ 
came  in  the  flesh,  in  the  time  of  Moses,  when  the 
Lord  said  unto  him,  '  Make  thee  a  fiery  serpent ' 
of  brass,  which  was  a  tjpc  of  Christ  '  and  set  it 
upon  a  pole  ;  and  it  shall  come  to  pass'  that  when 
a  serpent  hath  bitten  any  man,  '  when  he  Icoketh 
upon  it,  shall  live.'  Nu.  x\i.  s.  Even  so  now  in  gos- 
pel times,  when  any  soul  is  bitten  with  the  fiery 
serpents — their  sins — that  then  the  next  way  to  be 
iiealed  is,  for  the  soul  to  look  upon  the  Son  of  man, 
who,  as  the  serpent  was,  was  hanged  on  a  pole,  or 
tree,  that  whosoever  shall  indeed  look  on  him  by 
faith  may  be  healed  of  all  their  distempers  what- 
ever.   Jn.  iii.  14,  15. 

As  now  to  instance  in  some  things.  1.  Is  thy 
heart  hard  ?  Why,  then,  behold  how  full  of 
bowels  and  compassion  is  the  heart  of  Christ  to- 
wards thee,  which  may  be  seen  in  his  coming  down 
fron)  heaven  to  spill  his  heart-blood  for  thee.  2.  Is 
thy  heart  slothful  and  idle  ?  Tlien  see  how  active 
the  Lord  Jesus  is  for  thee  in  that  he  did  not  only 
die  for  thee,  but  also  in  that  he  hath  been  ever 
since  his  ascension  into  heaven  making  intercession 
for  thee.  lie.  vii.  25.  3.  Dost  thou  see  and  find  in 
thee  iniquity  and  unrighteousness?  Then  look  up 
to  heaven,  and  see  there  a  righteous  person,  even 
thy  righteous  Jesus  Christ,  now  presenting  thee  in 
his  own  perfections  before  the  throne  of  his  Father's 
glory.  1  Co.  i.  30.  4.  Dost  thou  see  that  thou  art 
very  much  void  of  right  sanctification  ?  Then  look 
up,  and  thou  shalt  see  that  thy  sanctification  is  in 
the  presence  of  God  a  complete  sanctification,  re- 
presenting all  the  saints  as  righteous,  as  sanctified 
ones  in  the  presence  of  the  great  God  of  heaven. 
And  so  whatsoever  thou  wantest,  be  sure  to  strive 
to  pitch  thy  fuith  upon  the  Sou  of  God,  and  behold 
him  steadfastly,  and  thou  shalt,  by  so  doing,  find 
a  mighty  change  in  thy  soul.  For  when  we  be- 
hold him  as  in  a  glass,  even  the  glory  of  the  Lord, 
wo  arc  changed,  namely,  by  beholding,  'from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord.' 
2  Co.  iii.  IS.  This  is  the  true  way  to  get  both  com- 
fort to  thy  soul,  and  also  sanctification  and  right 
holiness  into  thy  soul. 

Poor  souls  that  are  under  the  distemper  of  a 
guilty  conscience,  and  under  the  workings  of  much 
corruption,  do  not  go  the  nearest  way  to  heaven  if 
they  do  not  m  the  first  place  look  upon  themselves 
as  cursed  snmers  by  law ;  and  yet  at  that  time  they 
are  blessed,  for  ever  blessed  saints  by  the  merits  of 
Jesus  Christ.  '  0  wretched  man  that  I  am,'^aith 
Paul ;  and  yet,  0  blessed  man  that  I  am,  through 
my  Lord  Jesus  Christ ;  for  that  is  the  scope  of  the 
Scripture.  Ho.  vii.  n,  25. 

Objccl.  But,  alas,  I  am  blind,  and  cannot  see  ; 
wliat  shall  I  do  now  ? 


Answ.  Why,  truly,  thou  must  go  to  him  that 
can  make  the  eyes  that  are  blind  to  see,  even  to 
our  Lord  Jesus,  by  prayer,  saying,  as  the  poor 
blind  man  did,  '  Lord,  that  I  might  receive  my 
sight;'  and  so  continue  begging  with  him,  till  thou 
do  receive  sight,  even  a  sight  of  Jesus  Christ,  his 
death,  blood,  resurrection,  ascension,  intercession, 
and  that  for  thee,  even  for  thee.  And  the  rather, 
because,  1 .  He  hath  invited  thee  to  come  and  buy 
such  eye-salve  of  him  that  may  make  thee  see. 
Ue.  iii.  IS.  2.  Because  thou  shalt  never  have  any 
true  comfort  till  thou  dost  thus  come  to  see  and 
behold  the  Lamb  of  God  that  hath  taken  away  thy 
sins.  Jn.  i.  29.  3.  Because  that  thereby  thou  wilt 
be  able  through  grace,  to  step  over  and  turn  aside 
from  the  several  stumbling-blocks  that  Satan,  to- 
gether with  his  instruments,  hath  laid  in  our  way, 
which  otherwise  thou  wilt  not  be  able  to  shun,  but 
wilt  certainly  fall  when  others  stand,  and  grope  and 
stumble  when  others  go  upright,  to  the  great  pre- 
judice of  thy  poor  soul. 

Object.  But,  alas,  I  have  nothing  to  carry  with 
me ;  how  then  should  I  go  ? 

Answ.  Hast  thou  no  sins  ?  If  thou  hast,  carry 
them,  and  exchange  them  for  his  righteousness  ; 
because  he  hath  said,  'Cast  thy  burden  upon  the 
Lord,  and  he  shall  sustain  thee.'  I's.  iv.  22;  and 
again,  because  he  hath  said,  though  thou  be  heavy 
laden,  yet  if  thou  do  but  come  to  him,  he  will  give 
thee  rest.  Mat.  xi.  28. 

Object.  But,  you  Avill  say,  Satan  telleth  me  that 
1  am  so  cold  in  prayers,  so  Aveak  in  believing,  so 
great  a  sinner,  that  I  do  go  so  slothfuUy  on  in  the 
way  of  God,  that  I  am  so  apt  to  slip  at  every  temp- 
tation, and  to  be  entangled  therewith,  together 
with  other  things,  so  that  I  shall  never  be  able  to 
attain  those  blessed  things  that  are  held  forth  to 
sinners  by  Jesus  Christ ;  and  therefore  my  trouble 
is  much  upon  this  account  also,  and  many  times 
I  fear  that  will  come  upon  me  which  Satan  sug- 
gesteth  to  me — that  is,  I  shall  miss  of  eternal 
life. 

Answ.  1.  As  to  the  latter  part  of  the  objection, 
that  thou  shalt  never  attain  to  everlasting  life,  that 
is  obtained  for  thee  already,  without  thy  doing, 
either  thy  praying,  striving,  or  wrestling  against 
sin.  If  we  speak  properly,  it  is  Christ  that  hath 
in  his  own  body  abolished  death  on  the  cross,  and 
brought  light,  life,  and  glory  to  us  through  this 
his  thus  doing.  But  this  is  the  thing  that  thou 
aimest  at,  that  thou  shalt  never  have  a  share  in 
this  life  already  obtained  for  so  many  as  do  come 
by  faith  to  Jesus  Christ ;  and  all  because  thou  art 
so  slothful,  so  cold,  so  weak,  so  great  a  sinner,  so 
subject  to  slip  and  commit  infirmities.  2.  I 
answer.  Didst  thou  never  learn  for  to  outshoot  the 
devil  in  his  own  bow,  and  to  cut  off  his  head  with 
his  own  sword,  as  David  served  Goliath,  who  was 
a  tvpo  of  him. 


THE  LAW  AND  GRACE  UNFOLDED. 


573 


Quest  0  hoTV  should  a  poor  soul  do  this  ?  This 
Is  rare,  indeed, 

Ansio.  Why,  truly  thus — Doth  Satan  tell  thee 
thou  prayest  hut  faintly,  and  with  very  cold  devo- 
tion? Answer  him  thus,  and  say,  I  am  glad  you 
told  nie,  for  this  will  make  me  trust  the  more  to 
Christ's  prayers,  and  the  less  to  my  own ;  also  I 
will  endeavour  henceforward  to  groan,  to  sigh,  and 
to  bo  so  fervent  in  my  crying  at  the  throne  of 
grace,  that  I  will,  if  I  can,  make  the  heavens 
rattle  again  with  the  mighty  groans  thereof.  And 
whereas  thou  sayest  that  I  am  so  weak  in  believing, 
I  am  glad  you  mind  me  of  it ;  I  hope  it  will 
lienceforward  stir  me  up  to  cry  the  more  heartily 
to  God  for  strong  faith,  and  make  me  the  more 
restless  till  I  have  it.  And  seeing  thou  tcllest  me 
that  I  run  so  softly,  and  that  I  shall  go  near  to 
miss  of  glory,  this  also  shall  be,  through  grace,  to 
my  advantage,  and  cause  me  to  press  the  more 
earnestly  towards  the  mark  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus.  And  seeing 
thou  dost  tell  me  that  my  sins  are  wondrous  great, 
hereby  thou  bringest  the  remembrance  of  the  un- 
supportable  vengeance  of  God  into  my  mind,  if  I 
die  out  of  Jesus  Christ,  and  also  the  necessity  of 
the  blood,  death,  and  merits  of  Christ  to  help  me  ; 
I  hope  it  will  make  me  fly  the  faster,  and  press 
the  harder  after  an  interest  in  him  ;  and  the  rather, 
j  because,  as  thou  tellest  me,  my  state  will  be  un- 
speakably miserable  without  him.  And  so  all 
along,  if  he  tell  thee  of  thy  deadness,  dulness, 
I  coldness,  or  unbelief,  or  the  greatness  of  thy  sins, 
answer  him,  and  say,  I  am  glad  you  told  me,  I 
hope  it  will  be  a  means  to  make  me  run  faster, 
seek  earnestlier,  and  to  be  the  more  restless  after 
Jesus  Christ.  If  thou  didst  but  get  this  art  as  to 
outrun  him  in  his  own  shoes,  as  I  may  say,  and  to 
make  his  own  darts  to  pierce  himself,  then  thou 
mightst  also  say,  how  doth  Satan's  temptations, 
as  well  as  all  other  things,  work  together  for  my 
good,  for  my  advantage.  Ko.  vm.  2S. 

Object.  But  I  do  And  so  many  weaknesses  in 
every  duty  that  I  do  perform,  as  when  I  praj', 
when  I  read,  Avhen  I  hear,  or  any  other  duty,  that 
it  maketh  me  out  of  conceit  with  myself,  it  maketh 
me  think  that  my  duties  are  nothing  worth. 

Answ.  I  answer,  it  may  be  it  is  thy  mercy  that 
thou  art  sensible  of  infirmities  in  thy  best  tilings 
tliou  doest ;  ay,  a  greater  mercy  than  thou  art 
aware  of. 

Qued.  Can  it  be  a  mercy  for  me  to  be  troubled 
with  my  corruptions?  Can  it  be  a  privilege  for 
me  to  be  annoyed  with  infirmities,  and  to  have  my 
best  duties  infected  with  it?  How  can  it  possibly 
be? 

Answ.  Verily,  thy  sins  appearing  In  thy  best 
duties,  do  work  for  thy  advantage  these  ways — 
1.  In  that  thou  findest  ground  enough  thereby  to 
make  thee  humble ;  and  when  thou  hast  done  all, 


'  yet  to  count  thyself  but  an  unprofitable  servant. 
And,  2.  Thou  by  this  means  art  taken  off  from 
leaning  on  anything  below  a  naked  Jesus  for  eter- 
nal life.  It  is  like,  if  thou  Avast  not  sensible  of 
many  by-thoughts  and  wickednesses  in  thy  best 
performances,  thou  wouldst  go  near  to  be  some 
proud,  abominable  hypocrite,  or  a  silly,  proud, 
dissembling  wretch  at  the  best,  such  an  one  as 
would  send  thy  soul  to  the  devil  in  a  bundle  of  thy 
own  righteousness.  But  now,  thou,  through  grace, 
seest  that  in  all  and  everything  thou  doest  there  is 
sin  enough  in  it  to  condemn  thee.  This,  in  the  first 
place,  makes  thee  have  a  care  of  trusting  in  thy 
own  doings ;  and,  secondly,  showeth  thee  that 
there  is  nothing  in  thyself  which  will  do  thee  any 
good  by  Avorking  in  thee,  as  to  the  meritorious 
cause  of  tljy  salvation.  No ;  but  thou  must  have 
a  share  in  the  birth  of  Jesus,  in  the  death  of  Jesus, 
in  the  blood,  resurrection,  ascension,  and  interces- 
sion of  a  crucified  Jesus.  And  how  sayest  thou? 
Doth  not  thy  finding  of  this  in  thee  cause  thee  to 
fly  from  a  depending  on  thy  own  doings  ?  And 
doth  it  not  also  make  thee  more  earnestly  to  groan 
after  the  Lord  Jesus  ?  Yea,  and  let  me  tell  thee 
also,  it  Avill  be  a  cause  to  make  thee  admire  the  free- 
ness  and  tenderheartedness  of  Christ  to  thee^  when 
he  shall  lift  up  the  light  of  his  countenance  upon 
thee,  because  he  hath  regarded  such  an  one  as 
thou,  sinful  thou ;  and  therefore,  in  this  sense,  it 
will  be  a  mercy  to  the  saints  that  they  do  find  the 
relics  of  sin  still  struggling  in  their  hearts.  But 
this  is  not  simply  the  nature  of  sin,  but  the  mercy 
and  A>-isdom  of  God,  Avho  causeth  all  things  to 
work  together  for  the  good  of  those  that  love  and 
fear  God.  Ro.  viu.  And,  therefore,  Avhatever  thou 
findest  ia  thy  soul,  though  it  be  sin  of  ncA'cr  so 
black  a  soul-scaring  nature,  let  it  move  thee  to  run 
the  faster  to  the  Lord  Jesus  Christ,  and  thou  shah 
not  be  ashamed — that  is,  of  thy  running  to  him. 

But  Avhen  thou  dost  apprehend  that  thou  art 
defiled,  and  also  thy  best  duties  annoyed  Avith 
many  Aveaknesses,  let  that  scripture  come  into  thy 
thoughts  Avliich  saith,  '  Of  him  are  ye  in  Chrisc 
Jesus,  AA'ho  of  God  is  made  unto  us  Avisdom,  and 
righteousness,  and  sanctification,  and  redemption;' 
and  if  thou  shalt  understand  that,  Avliat  thou  canst 
not  find  in  thyself  thou  shalt  find  in  Christ.  Art 
thou  a  fool  in  thyself?  then  Christ  is  made  of  God 
thy  Avisdom.  Art  thou  unrighteous  in  thyself? 
Christ  is  made  of  God  thy  righteousness.  Dost 
thou  find  that  there  is  but  very  little  sanctifying 
grace  in  thy  soul?  still  here  is  Christ  made  thy 
sanctification ;  and  all  this  in  his  OAvn  person  Avith- 
out  thee,  Avithout  thy  Avisdom,  Avithout  tliy  righte- 
ousness, Avithout  thy  sanctification,  Avithout  in  his 
own  person  in  thy  Father's  presence,  appearing 
there  perfect  wisdom,  righteousness,  and  sanctifi- 
cation in  his  own  person ;  I  say,  as  a  public  person 
for  thee ;  so  that  thou  mayest  believe,  and  say  to 


B74 


THE  LATV  AM)  GRACE  UNFOLDED. 


thy  soul  Mj  soul,  though  thou  (lost  find  innumer- 
nblo  infirmities  in  thyself,  and  in  thy  actions,  yet 
look  upon  thy  Jesus,  the  man  Jesus  ;  he  is  wisdom, 
and  that  for  thee,  to  govern  thee,  to  take  care  for 
thcc,  and  to  order  all  things  for  the  best  for  thee. 
lie  is  also  thy  righteousness  nov?^  at 
-^~'*  God's  right  hand,  always  shining  before 
the  eyes  of  his  glory;  so  that  there  it  is  unraovable, 
though  thou  art  in  never  such  a  sad  condition,  yet 
thy  righteousness,  which  is  the  Son  of  God,  God- 
man,  shines  as  bright  as  ever,  and  is  as  much 
accepted  of  God  as  ever.  0  this  sometimes  hath 
been  life  to  me;  and  so,  whatever  thou,  0  my 
soul,  findest  wanting  in  thyself,  through  faith  thou 
shalt  see  all  laid  up  for  thee  in  Jesus  Christ, 
whether  it  be  wisdom,  righteousness,  sanctification, 
or  redemption.  Nay,  not  only  so,  but,  as  I  said 
before,  ho  is  all  these  in  his  own  person  without 
thee  in  the  presence  of  his  Father  for  thee. 

Object.  But  now,  if  any  should  say  in  their 
hearts,  0,  but  I  am  one  of  the  old-covenant  men, 
I  doubt — that  is,  I  doubt  I  am  not  within  this 
glorious  covenant  of  grace.  And  how  if  I  should 
not? 

Ansir.  Well,  thou  fearest  that  thou  art  one  of 
the  old  covenant,  a  son  of  the  bond-woman.      [1.] 
In  the  first  place,  know  that  thou  wast  one  of  them 
by  nature,  for  all  by  nature  arc  under  that  cove- 
nant ;  but  set  the  case  that  thou  art  to  this  day 
under  that,  yet  let  me  tell  thee,  in  the  first  place, 
there  arc  hopes  for  thee ;  for  there  is  a  gap  open, 
a  way  made  for  souls  to  come  from  under  the 
covenant  of  works,  by  Christ,  '  for  he  hath  broken 
down  the  middle  Avail  of  partition  between  us '  and 
you.  Ep.  ii.  II.     And  therefore,  if  thou  wouldst  be 
saved,  thou  mayest  come  to  Christ ;  if  thou  wantest 
a  righteousness,  as  I  said  before,  there  is  one  in 
Christ ;  if  thou  wouldst  be  washed,  thou  mayest 
come  to  Christ ;  and  if  thou  wouldst  be  justified, 
there  is  justification  enough  in  the  Lord  Jesus 
Christ.     Tiiat  is  the  first.     [2.]  And  thou  canst 
Dot  be  so  willing  to  come  to  Christ  as  he  is  willing 
thou  shouldst  come  to  him.     Witness  his  coming 
down  from  heaven,  his  humiliation,  his  spilling  of 
his  blood  from  both  his  cheeks,  by  sweat  under 
the  burden  of  sin,  lo.  ixii.  44,  and  his  shedding  of  it 
by  the  spear  when  ho  hanged  on  the  cross.     It 
appcara  also  by  his  promises,  by  his  invitations, 
by  his  sending  forth  his  messengers  to  preach 
the  same  to  poor  sinners,  and  threatcncth  damna- 
tion upon  this  very  account,  namely,  the  neglect 
of  him ;  and  declares  that  all  the  thousands  and 
ten  thousands  of  sins  in  the  world  should  not  be 
able  to  damn  those  that  believed  in  him ;  that  he 
would  pardon  all,  forgive  and  pass  by  all,  if  they 
would  but  come  unto  him;  moreover,  promiseth 
to  cast  out  none,  no,  not  the  poorest,  vilest,  cou- 
tcmptiblcst  creature  in  the  whole  world.      •  Come 
unto  me  all,'  every  one,  though  you  be  never  so 


many,  never  so  vile,  though  your  load  be  never  so 
heavy  and  intolerable,  though  you  deserve  no  help, 
not  the  least  help,  no  mercy,  not  the  least  compas- 
sion, yet  *  cast  your  burden  upon  me,  and  you  shall 
find  rest  for  your  souls.'  Come  unto  me  and  I 
will  heal  you,  love  you,  teach  you,  and  tell  you  the 
way  to  the  kingdom  of  heaven.  Come  unto  me, 
and  I  will  succour  you,  help  you,  and  keep  you 
from  all  devils  and  their  temptations,  from  the  law 
and  its  curses,  and  from  being  for  ever  overcome 
with  any  evil  whatever.  Come  unto  me  for  what 
you  need,  and  tell  me  what  you  ivould  have,  or 
what  you  would  have  me  do  for  you,  and  all  my 
strength,  love,  wisdom,  and  interest  that  I  have 
with  my  Father  shall  be  laid  out  for  you.  Come 
unto  me,  your  sweet  Jesus,  your  loving  and  tender- 
hearted Jesus,  your  everlasting  and  sin-pardoning 
Jesus.  Come  unto  me,  and  I  will  wash  you,  and 
put  my  righteousness  upon  you,  pray  to  my  Father 
for  you,  and  send  my  Spirit  into  you,  that  you 
might  be  saved.     Therefore, 

Consider,  besides  this,  what  a  privilege  thou 
shalt  have  at  the  day  of  judgment  above  thousands, 
if  thou  do  in  deed  and  in  truth  close  in  with  this 
Jesus  and  accept  of  him ;  for  thou  shalt  not  only 
have  a  privilege  in  this  life,  but  in  the  life  everlast- 
ing, even  at  the  time  of  Christ's  second  coming 
from  heaven ;  for  then,  when  there  shall  be  the 
whole  world  gathered  together,  and  all  the  good 
angels,  bad  angels,  saints,  and  reprobates,  when 
all  thy  friends  and  kindred,  with  thy  neighbours 
on  the  right  hand  and  on  the  left  shall  be  with 
thee,  beholding  of  the  wonderful  glory  and  majesty 
of  the  Son  of  God ;  then  shall  the  Son  of  glor^', 
even  Jesus,  in  the  very  view  and  sight  of  them  all, 
smile  and  look  kindly  upon  thee ;  when  a  smile  or 
a  kind  look  from  Christ  shall  be  worth  more  than 
ten  thousand  worlds,  then  thou  shalt  have  it.  You 
know  it  is  counted  an  honour  for  a  poor  man  to  be 
favourably  looked  upon  by  a  judge,  or  a  king,  in 
the  sight  of  lords,  earls,  dukes,  and  princes ;  why, 
thus  it  will  be  with  thee  in  the  sight  of  all  the 
princely  saints,  angels,  and  devils,  in  the  sight  of 
all  the  great  nobles  in  the  world ;  then,  even  thou 
that  closest  in  Avith  Christ,  be  thou  rich  or  poor, 
be  thou  bond  or  free,  wise  or  foolish,  if  thou  close 
in  with  him,  he  will  say  unto  thee,  *  Well  done, 
good  and  faithful  servant,'  even  in  the  midst  of  the 
whole  Avorld ;  they  that  love  thee  shall  see  it,  and 
j  they  that  hate  thee  shall  all  to  their  shame  behold 
it ;  for  if  thou  fear  him  here  in  secret,  he  Avill  make 
it  manifest  even  at  that  day  upon  the  house-top. 

Secondly,  Not  only  thus,  but  thou  shalt  also  be 
lovingly  received  and  tenderly  embraced  of  him  at 
that  day,  when  Christ  hath  thousands  of  gallant 
saints,  as  old  Abraham,  Isaac,  Jacob,  David, 
Isaiah,  Jeremiah,  together  Avith  all  the  prophets, 
and  apostles,  and  martyrs,  attending  on  him ;  to- 
gether with  many  thousands  of  glittering  angels 


THE  LAW  AND  GRACE  UNFOLDED. 


575 


ministering  before  liiiu ;  besides,  -when  the  ungodly 
shall  appear  there  with  their  pale  faces,  with  their 
guilty  consciences,  and  trembling  souls,  that  would 
then  give  thousands  and  ten  thousands  of  worlds, 
if  they  had  so  many,  if  they  coidd  enjoy  but  one 
loving  look  from  Christ.  I  sa}^  then,  then  shalt 
thou  have  the  hand  of  Christ  reached  to  thee 
kindly  to  receive  thee,  saying.  Come,  thou  blessed, 
step  up  hither ;  thou  wast  willing  to  leave  all  for 
me,  and  now  will  I  give  all  to  thee ;  here  is  a 
throne,  a  crown,  a  kingdom,  take  them ;  thou 
wast  not  ashamed  of  me  when  thou  wast  in  the 
world  among  my  enemies,  and  now  will  not  I  be 
ashamed  of  thee  before  thine  enemies,  but  will,  in 
the  view  of  all  these  devils  and  damned  reprobates, 
promote  thee  to  honour  and  dignity.  *  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world.' 
Thou  shalt  see  that  those  who  have  served  me  in 
truth  shall  lose  nothing  by  the  means.  No ;  but 
ye  shall  be  as  pillars  in  my  temple,  and  inheritors 
of  my  glory,  and  shall  have  place  to  walk  in  among 
my  saints  and  angels.  Zm.  iii.  7.  0 !  who  would 
not  be  in  this  condition  ?  who  would  not  be  in  this 
glory  ?  It  will  be  such  a  soid-ravishing  glory,  that 
1  am  ready  to  think  the  Avhole  reprobate  world  will 
be  ready  to  run  mad,  to  think  that  they  should 
miss  of  it.  De.  xxviii.  34.  Then  will  the  vilest  drunk- 
ard, swearer,  liar,  and  unclean  person  willingly 
cry,  'Lord,  Lord,  open  to  us,' yet  be  denied  of 


entrance;  and  thou  in  the  meantime  embraced, 
entertained,  made  welcome,  have  a  fair  mitre  set 
upon  thy  head,  and  clothed  with  immortal  glory. 
Zee.  iii.  5.  0,  therefore,  let  all  this  move  thee,  and 
be  of  weight  upon  thy  soul  to  close  in  with  Jesus, 
this  tender-hearted  Jesus.  And  if  yet,  for  all 
what  I  have  said,  thy  sins  do  still  stick  with  thee, 
and  thou  findest  thy  hellish  heart  loath  to  let 
them  go,  think  with  thyself  in  this  manner — Shall 
I  have  my  sins  and  lose  my  soul  ?  Will  they  do 
me  any  good  when  Christ  comes?  Would  not 
heaven  be  better  to  mo  than  my  sins?  and  the 
company  of  God,  Christ,  saints,  and  angels,  be 
better  than  the  company  of  Cain,  Judas,  Balaam, 
with  the  devils  in  the  furnace  of  fire  ?  Canst  thou 
now  that  readest  or  hearest  these  lines  turn  thy 
back,  and  go  on  in  thy  sins?  Canst  thou  set  so 
light  of  heaven,  of  God,  of  Christ,  and  the  salva- 
tion of  thy  poor,  yet  precious  soul?  Canst  thou 
hear  of  Christ,  his  blood}"-  sweat  and  death,  and 
not  be  taken  with  it,  and  not  be  grieved  for  it, 
and  also  converted  by  it  ?  If  so,  I  might  lay  thee 
down  sevei'al  considerations  to  stir  thee  up  to  mend 
thy  pace  towards  heaven ;  but  I  shall  not ;  there 
is  enough  written  already  to  leave  thy  soul  with- 
out excuse,  and  to  bring  thee  down  with  a  ven- 
geance into  hell-fire,  devouring  fire,  the  lake  of 
fire,  eternal,  everlasting  fire ;  0  to  make  thee  swim 
and  roll  up  and  down  in  the  flames  of  the  furnace 
of  fire  ! 


ISRAEL'S    HOPE    ENCOURAGED; 


o;:, 


WHAT  HOPE  IS,  AND  IIOW  DISTINGUISHED  FROM  FAJTH 

VriTir  ENCOUKAGEJJENTS   FOR   A   IIOPIXG   TEOPLE. 


ADVERTISEMENT  BY  THE  EDITOR. 


'  Auspicious  hope !  in  thy  sweet  garden  grow 
Wreaths  for  eacli  toil,  a  charm  for  every  woe.' 

Christian  hope  is  a  firm  expectation  of  all  pro- 
mised good,  but  especially  of  eternal  salvation  and 
happiness  in  heaven,  where  we  shall  be  like  the 
Son  of  God.  This  hope  is  founded  on  the  grace, 
blood,  righteousness,  and  intercession  of  Christ — 
the  earnest  of  the  Holy  Spirit  in  our  hearts,  and 
the  unchangeable  truth  and  enlightening  power  of 
God.*  'Every  man  that  hath  this  hope  in  him 
purifieth  himself  even  as  God  is  pure.'  Un.  iii.  3. 
Blessed  hope !  Tit.  a.  is.  Well  might  the  apostle 
pray  for  the  believing  Romans,  '  That  ye  may 
abound  in  hope  through  the  power  of  the  Holy 
Ghost.'  XV.  13.  'Which  is  Christ  in  you  the  hope 
of  glory.'  Col.  L  27.  This  is  the  sacred,  the  solemn, 
the  all-important  subject  which  Bunyan  in  his  ripe 
age  makes  the  theme  of  his  meditations  and  of  his 
deeply  impressive  exhortations. 

When  drawing  near  the  end  of  his  pilgrimage 
— while  m  the  fullest  fruition  of  his  mental  powers 
— he  gives  the  residt  of  his  long  and  hallowed  ex- 
perience to  comfort  and  cherish  his  fellow  pilgrims 
in  their  dangerous  heaven-ward  journey.  One  of 
his  last  labours  was  to  prepare  this  treatise  for  the 
press,  from  which  it  issued  three  years  after  his 
decease,  under  the  care  of  his  pious  friend  Charles 
Doe. 

Here,  as  drawn  from  the  holy  oracles  of  God, 
we  contemplate  Hope,  the  helmet  of  salvation, 
without  which  our  mental  powers  are  exposed  to 
be  led  captive  into  despair  at  the  will  of  Satan. 
Our  venerable  author  pictures  most  vividly  the 
Christian's  weakness  and  the  power  of  his  enemies  ; 
•  Should  you  see  a  man  that  could  not  go  from 
door  to  door  but  he  must  be  clad  in  a  coat  of  mail, 
a  helmet  of  brass  upon  his  head,  and  for  his  life- 
guard a  thousand  men,  would  you  not  say,  surely 
this  man  has  store  of  enemies  at  hand?  This  is 
the  case,  enemies  lie  in  wait  for  Israel  in  every 
hole,  ho  can  neither  cat,  drink,  wake,  sleep,  work, 
s.t  still,  talk,  be  silent— worship  his  God  in  public 
.)r  private,  but  he  is  in  danger,  p.  co2.  Poor,  lame, 
mfirm,  helpless  man,  cannot  live  without  tender- 
great— rich— manifold— aboundino-  mercies.     'No 


faith,  no  hope,'  *  to  hope  without  faith  is  to  see 
Avithout  eyes,  or  expect  without  reason.'  p.  577. 
Faith  is  the  anchor  which  enters  within  the  vail ; 
Christ  in  us  the  hope  of  glory  is  the  mighty  cable 
which  keeps  us  fast  to  that  anchor,  p.  57S.  '  Faith 
lays  hold  of  that  end  of  the  promise  that  is  nearest 
to  us,  to  wit,  in  the  Bible — Hope  lays  hold  of  that 
end  that  is  fastened  to  the  mercy-seat.'  p.  578. 
Thus  the  soul  is  kept  by  the  might}'  power  of  God. 
They  who  have  no  hope,  enter  Doubting  Castle  of 
their  own  free  will — they  place  themselves  under 
the  tyranny  of  Giant  Despair — that  he  may  put 
out  their  eyes,  and  send  them  to  stumble  among 
the  tombs,  and  leave  their  bones  in  his  castle-yard, 
a  trophy  to  his  victories,  and  a  terror  to  any  poor 
pilgrim  caught  by  him  trespassing  on  Bye-path 
Meadow.t  Hope  is  as  a  guardian  angel — it  en- 
ables us  to  come  boldly  to  a  throne  of  grace  '  in  a 
godly  sort.'  p.  589.  The  subject  is  full  of  consola- 
tion. Are  we  profanely  apt  to  judge  of  God  harshly, 
as  of  one  that  would  gather  where  he  had  not 
strawn?  Hope  leads  us  to  form  a  holy  and  just 
conception  of  the  God  of  love.  '  Kind  brings  forth 
its  kind,  know  the  tree  by  his  fruit,  and  God  by 
nis  MERCY  IN  CHRIST.  What  has  God  been  doing 
for  and  to  his  church  from  the  beginning  of  the 
world,  but  extending  to  and  exercising  loving- 
kindness  and  mercy  for  them?  Therefore  he  laid 
a  foundation  for  this  in  mercy  from  everlasting.' 
p.  coi.  'There  is  no  single  Jiotoers  in  God's  gospel 
garden,  they  are  all  double  and  treble ;  there  is  a 
wheel  within  a  wheel,  a  blessing  within  a  blessing 
in  all  the  mercies  of  God ;  they  are  manifold,  a 
man  cannot  receive  one  but  he  receives  many, 
many  folded  up  one  within  another. '  p.  59C.  Bless 
the  Lord,  0  my  soul  1 1 

Reader,  my  deep  anxiety  is  that  you  should 
receive  from  this  treatise  the  benefits  which  its 
glorified  author  intended  it  to  produce.  It  is  ac- 
curately printed  from  the  first  edition.  My  notes 
are  intended  to  explain  obsolete  words  or  custom.s, 
such  as  at  p.  594,  or  to  commend  the  author's  senti- 
ments. May  the  Divine  blessing  abundantly  re- 
plenish our  earthen  vessels  with  this  heavenly 
I'ope.  Geo.  Offor. 


CniJca. 


*  rUgrhns  Progress. 


ISRAEL'S  HOPE  ENCOURAGED. 


577 


ISRAEL'S   HOPE   ENCOUPvAGEB. 


*  LET  ISUAKL  HOPE  IN  THE  LOUD  ;  FOU  WITH  THE  LORD 

there  is  jiercy,  and  with  iiim  is  plenteous  re- 

DEilPTION.' PSAL.  CXXX.   7. 

This  Psalm  is  said  to  bo  one  of  '  the  Psalms  of 
Degrees,'  ■which  some  say,  if  I  be  not  mistaken, 
the  priests  and  Levites  used  to  sing  ■when  they  ■went 
up  the  steps  into  the  temple.*  But  to  let  that 
pass,  it  is  a  psalm  that  gives  us  a  relation  of  the 
penman's  praying  frame,  and  of  an  exhortation  to 
Israel  to  hope  in  God. 

Ver.  1.  '  Out  of  the  depths  have  I  cried  unto 
th.ec,  0  Lord  ;'  that  is,  out  of  deep  or  great  afflic- 
tions, and  said,  '  Lord,  hear  my  voice,  let  thine 
ears  be  attentive  to  the  voice  of  my  supplications.' 
The  latter  words  explain  the  former  ;  as  who 
should  say,  By  voice  I  mean  the  meaning  and  spirit 
of  my  prayer.  There  are  words  in  prayer,  and 
spirit  in  prayer,  and  by  the  spirit  that  is  in  prayer, 
is  discerned  whether  the  words  be  dead,  lifeless, 
feigned,  or  warm,  fervent,  earnest ;  and  God  who 
searcheth  the  heart,  knoweth  the  meaning  of  the 
Spirit,  because  he  maketh  intercession  for  the 
saints  according  to  the  will  of  God.  Ro.  vUi.  27.  Ver.  3. 

*  If  thou,  Lord,  shouldest  mark  iniquities,  0  Lord, 
who  shall  stand?'  Here  he  confesseth,  that  all 
men  by  the  law  must  fall  before  God  for  ever ;  for 
that  they  have  broken  it,  but  cannot  make  amends 
for  the  transgression  thereof.  But,  he  quickly 
bethinking  himself  of  the  mercy  of  God  in  Christ, 
lie  saith,  ver  4,  '  But  there  is  forgiveness  with  thee 
that  thou  mayest  be  feared.'  Then  he  returns, 
saving,  ver.  5,  '  I  wait  for  the  Lord,'  that  is,  in  all 
his  appointments ;  yea,  he  doubleth  it,  saying, 
'My  soul  doth  wait,  and  in  his  word  do  I  hope.' 
By  which  repetition  he  insinuates,  that  many  are 
content  to  give  their  bodily  presence  to  God  in  his 
appointments,  while  their  hearts  were  roving  to  the 
ends  of  the  earth  ;  but  for  his  part  he  did  not  so. 
Ver.  G.  '  My  soul  waiteth  for  the  Lord,  more  than 
they  that  watch  for  the  morning,  /  say,  more 
than  they  that  watch  for  the  moiniing.'  As  who 
should  say,  even  as  it  is  with  those  that  arc  tired 
with  the  night,  either  by  reason  of  dark  or  weari. 


*  The  titles  to  the  Psalms  have  p\izzled  all  the  commenta- 
tors. Bunyan  follows  Luther  ;  who  adds,  that  the  title  to  the 
Psalms  of  Degrees  does  uot  pertain  to  any  doctrine,  hut  only 
to  the  ceremony  of  the  singers.  Ainswurth  applies  it  to  the 
place  or  tone  of  voice  of  the  singers,  or  to  a  special  excellency 
of  the  Psahn.  Calmct  and  Bishop  Ilorslcy  consider  that  the 
title  refers  to  the  progress  of  the  soul  towards  eternal  felicity, 
ascending  hy  degrees.  Watford  imagines  that  these  Psalms 
■vvere  written  or  selected  to  be  sung  on  the  ascent  of  the  Jews 
from  the  captivity  in  Babylon.  Luther  wisely  concludes  that 
the  Christian  has  only  to  do  with  the  brief  and  very  notable 
doctrine  contained  in  these  fifteen  steps  or  degrees. — Ed. 
VOL.  I.  * 


some  journics,  or  because  of  tedious  sickness,  to 
whom  the  night  is  most  doleful  and  uncomfortable, 
waiting  for  spring  of  day ;  so  wait  I  for  the  Lord, 
that  his  presence  might  be  with  my  soul.  So  and 
more  too  I  say,  '  More  than  they  that  wait  for  the 
morning.'  Then  he  comes  to  the  words  which  I 
have  chosen  for  my  text,  saying,  '  Let  Israel  hope 
in  the  Lord ;  for  with  the  Lord  there  is  mercy,  and 
with  him  is  plenteous  redemption.' 

In  which  words  we  have,  FIRST,  An  exhorta- 
tion ;  SECOND,  A  reason  of  that  exhortation; 
and  THIRD,  An  amplification  of  that  reason. 
'  Let  Israel  hope  in  the  Lord;'  there  is  the  ex- 
hortation ;  '  For  with  the  Lord  there  is  mercy  ;' 
there  is  the  reason  of  it ;  '  And  with  him  is 
plenteous  redemption;'  there  is  the  amplification 
of  that  reason. 

[FIRST.   An  ExnoRXATiON.] 

In  the  exhortation  there  are  three  things  to  bo 
inquired  into.  First,  The  matter  contained  in 
it ;  Second,  The  manner  by  which  it  is  expressed ; 
Third,  The  inferences  that  do  naturally  flow  there- 
fi'om. 

[First.  Tlie  matter  contained  in  the  exhortation.l 

We  will  speak  first  to  the  matter  contained  in 
the  text,  and  that  presenteth  itself  xmto  us  under 
three  heads.  First,  A  duty.  Second,  A  direction 
for  the  well  management  of  that  duty.  Third,  The 
persons  that  are  so  to  manage  it. 

First,  Then,  to  speak  to  the  duty,  and  that  is 
hope;  '  Let  Israel  hope.'  By  which  word  there 
is  something  pre-admitted,  and  something  uf  great 
concern  insinuated. 

That  which  is  pre-admitted  is  faith ;  for  when 
we  speak  properly  of  hope,  and  put  others  dis- 
tinctly to  the  duty  of  hoping,  we  conclude  that 
such  have  faith  already;  for  no  faith,  no  hope. 
To  hope  without  faith,  is  to  see  without  eyes,  or  to 
expect  without  a  ground:  for  'Faith  is  the  sub- 
stance of  things  hoped  for,'  as  well  with  respect  to 
the  grace,  as  to  the  doctrine  of  faith.  lie.  si.  i.  Doth 
such  a  one  believe  ?  No.  Doth  he  hope  ?  Yes, 
If  the  first  is  true,  the  second  is  a  lie  ;  ho  that 
never  believed,  did  never  hope  in  the  Lord. 
Wherefore,  when  he  saith,  '  Let  Israel  hope  in  tho 
Lord,'  he  pre-supposeth  faith,  and  signiiieth  tliat 
he  speaketh  to  believers. 

That  which  is  of  great  concern  insinuated,  is, 
that  hope  has  in  it  an  excellent  quality  to  support 
Israel  in  all  its  troubles.  Faith  has  its  excellency 
in  this,  hope  in  that,  and  love  in  another  tiling. 
Faith  will  do  that  which  hope  cannot  do.     Hope 

4  D 


578 


ISRAEL'S   HOPE  ENCOURAGED. 


can  do  that  whioh  faith  doth  not  do,  and  love  can 
do  thin-s  distinct  from  both  their  doings.  Faith 
,roes  in'thc  van.  hope  in  the  body,  and  love  brings 
xw  the  rear:  and  thus  'no>v  abideth  faith,  hope,' 
and  'charity.'  i  Co.  xiii.  13.  Faith  is  the  mother- 
irracc,  for  hope  is  born  of  her,  but  charity  floweth 
from  tliem  both. 

But  a  little,  now  we  are  upon  faith  and  hope 
distinctly,  to  let  you  see  a  little.  1.  Faith  comes 
by  hearing,  Ro.  1. 17,  hope  by  experience.  Ro.  v.  3, 4. 

2.  Faith  comes  by  hearing  the  Word  of  God,  hope 
by  the  credit  that  faith  hath  given  to  it,  Ro.  iv.  is. 

3.  Faith  bclicvcth  the  truth  of  the  Word,  hope 
waits  for  the  fulfilling  of  it.  4.  Faith  lays  hold 
of  that  end  of  the  promise  that  is  next  to  us,  to 
wit,  as  it  is  in  the  Bible ;  hope  lays  hold  of  that 
end  of  the  promise  that  is  fastened  to  the  mercy- 
seat  ;  for  the  promise  is  like  a  mighty  cable,  that 
is  fastened  by  one  end  to  a  ship,  and  by  the  other 
to  the  anchor :  the  soul  is  the  ship  where  faith 
is,  and  to  which  the  hither  *  end  of  this  cable  is 
fastened;  but  hope  is  the  anchor  that  is  at  the 
other  end  of  this  cable,  and  which  entereth  into 
that  within  the  vail.  Thus  faith  and  hope  getting 
hold  of  both  ends  of  the  promise,  they  carry  it 
safely  all  away.  5.  Faith  looketh  to  Christ,  as 
dead,  buried,  and  ascended;  and  hope  to  his  second 
coming,  i  Co.  xv.  :-4.  Faith  looks  to  him  for  justi- 
fication, hope  for  glory.  Uo.  iv.  i-s.  6.  Faith  fights 
for  doctrine,  hope  for  a  reward.  Ac.  xin.  6,  7.  Faith 
for  what  is  in  the  Bible,  hope  for  what  is  in  heaven. 
Col.  i.  3-5.  7.  Faith  purifies  the  heart  from  bad  prin- 
ciples. iJn.v.4, 5.  Hope  from  bad  manners,  2  Pe.  iu.  ii,  14. 
Ep.  V.  8.  1  Jn.  ui.  3.  8.  Faith  sets  hope  on  work,  hope 
Bets  patience  on  work.  Ac.  xx«ii.  20 ;  ix.  9.  Faith  says 
to  hope,  Look  for  what  is  promised ;  hope  says  to 
faith.  So  I  do,  and  will  wait  for  it  too.  9.  Faith 
looks  through  the  word  to  God  in  Christ;  hope 
look.s  through  faith  beyond  the  world  to  glory.  Ga.v.5. 

Thus  faith  saves,  and  thus  hope  saves.  Faith 
saves  by  laying  hold  of  God  by  Christ.  1  Pe.  i.  5. 
Hope  saves  by  prevailing  with  the  soul  to  suffer  all 
troubles,  atHictions,  and  adversities  that  it  meets 
with  betwixt  this  aud  the  world  to  come,  for  the 
Bake  thereof,  ro.  %-iii.  24.  Take  the  matter  in  this 
plain  similitude.  There  was  a  king  that  adopted 
such  a  one  to  be  his  child,  and  clothed  him  with 
the  attiro  of  the  children  of  the  king,  and  promised 
him.  that  if  he  would  tight  his  father's  battles,  and 
walk  in  bis  failicr'a  ways,  he  shoidd  at  last  share 
in  his  father's  kingdoms.  He  has  received  the 
adoption,  and  the  king's  robe,  but  not  yet  his  part 
iu  the  kingdom;  but  now,  hope  of  a  share  in  that 
will  make  him  fight  the  king's  battles,  and  also 
troad  the  king's  paths.  Yea,  and  though  he  should 
moot  with  many  things  that  have  a  tendency  to  de- 


'The  hither,'  or  nearest  end;  now  obsolete.— Eo. 


tor  him  from  so  doing,  yet  thoughts  of  the  interest 
promised  in  the  kingdom,  and  hopes  to  enjoy  it, 
will  make  him  out  his  way  through  those  difficul- 
ties, and  so  save  him  from  the  ruin  that  those  de- 
structions would  bring  upon  him,  and  will,  in  con- 
clusion, usher  him  into  a  personal  possession  and 
enjoyment  of  that  inheritance,  Hope  has  a  thick 
skin,  and  will  endure  many  a  blow ;  it  will  put  on 
patience  as  a  vestment,  it  will  wade  through  a  sea 
of  blood,  it  will  endure  all  things,  if  it  be  of  the 
right  kind,  for  the  joy  that  is  set  before  it.  Hence 
patience  is  called,  '  Patience  of  hope,'  because  it  is 
hope  that  makes  the  soul  exercise  patience  and 
long-sufiering  under  the  cross,  until  the  time  comes 
to  enjoy  the  crown,  1  Th.  i  3.  The  Psalmist,  there- 
fore, by  this  exhortation,  persuadeth  them  that  have 
believed  the  truth,  to  wait  for  the  accomplishment 
of  it,  as  by  his  own  example  he  did  himself — '  I 
wait  for  the  Lord,'  'ray  soul  waiteth,'  *and  in  his 
word  do  I  hope,'  It  is  for  want  of  hope  that  so 
many  brisk  professors  that  have  so  boasted  and 
made  brags  of  their  faith,  have  not  been  able  to 
endure  the  drum  t  in  the  day  of  alarm  and  afflic- 
tion. Their  hope  in  Christ  has  been  such  as  has 
extended  itself  no  further  than  to  this  life,  and 
therefore  they  are  of  all  men  the  most  miserable. 

The  Psalmist  therefore,  by  exhorting  us  unto 
this  duty,  doth  put  us  in  mind  of  four  things. 
I.  That  the  best  things  are  yet  behind,  and  in  re- 
version for  the  saints,  II.  That  those  that  have 
believed,  will  yet  meet  with  difficulties  before  they 
come  at  them.  III.  The  grace  of  hope  well  exer- 
cised, is  the  only  way  to  overcome  these  difficul- 
ties, IV.  They  therefore  that  have  hope,  and  do 
exercise  it  as  they  should,  shall  assuredly  at  last 
enjoy  that  hope  that  is  laid  up  for  them  in  heaven. 
I.  For  the  first  of  these,  that  the  best  things  are 
yet  behind,  and  in  reversion  for  believers;  this  is 
manifest  by  the  natural  exercise  of  this  grace. 
For  '  hope  that  is  seen,  is  not  hope ;  for  what  a 
man  seeth,  why  doth  he  yet  hope  for?  But  if  we 
hope  for  that  we  see  not,  then  do  we  with  patience 
wait  for  it. '  Ro.  viii.  24,  25.  Hope  lives  not  by  sight, 
as  faith  doth ;  but  hope  trusteth  faith,  as  faith 
trusts  the  Word,  and  so  bears  up  the  soul  in  a 
patient  expectation  at  last  to  enjoy  what  God  has 
promised.  But  I  say,  the  very  natural  work  of 
this  grace  proveth,  that  the  believer's  best  things 
are  behind  in  reversion. 

You  may  ask  me,  what  those  things  are  ?  and  I 

t  When  Diabolus,  in  the  Ho/t/  War,  marched  against  Man- 
soul,  his  infernal  driun  aifrighted  the  backsliding  Mansoul  with 
its  roaring.  '  This,  to  speak  truth,  was  amazingly  hideous  to 
hear ;  it  frighted  all  men  seven  miles  round.'  This  drum  was 
beat  every  night,  and  '  when  the  di-um  did  go,  behold  darkness 
aud  sorrow  over  Mansoul ;  the  light  was  darkcaed  in  the 
heaven  thereof,  no  noise  was  ever  heard  upon  earth  more  ter- 
rible ;  Mansoul  trembled,  aud  looked  to  be  swallowed  up.' 
This  awful  alarm — this  terrible  drum — is  a  want  of  a  good 
hope  through  faith,  which  purifieth  the  heart.— Ed. 


ISRAEL'S   HOPE   ENCOURAGED. 


B79 


may  tell  you,  first,  ia  general,  they  are  heavenly 
things,  they  are  eternal  things,  they  are  the  things 
that  are  where  Christ  sitteth  on  the  right  hand  of 
God.  Jo.  iii.  12.  2  Co.  iv.  18,  Col.  iii.  ].  Do  you  know  them 
now  ?  They  are  things  that  '  eye  hath  not  seen, 
nor  ear  heard,  nor  that  have  entered  into  the  heart 
of  man  to  conceive  of.'  is.  ixiv.  4.  iCo.  a.  9.  Do  you 
know  them  now  ?  They  are  things  that  are  re- 
ferred to  the  next  world,  for  the  saints  when  they 
come  into  the  next  world ;  talked  of  they  may  be 
now,  the  real  being  of  them  may  be  believed  now, 
and  by  hope  we  may,  and  it  will  be  our  wisdom  to 
wait  for  them  now ;  but  to  know  what  they  are  in 
the  nature  of  them,  or  in  the  enjoyment  of  them, 
otherwise  than  by  faith,  he  is  deceived  that  saith 
it.  They  are  things  too  big  as  yet  to  enter  into 
our  hearts,  and  things  too  big,  if  they  Avere  there 
to  come  out,  or  to  be  expressed  by  our  mouths. 

There  is   heaven    itself,   the  imperial  heaven ; 
does    any  body  know  what   that   is  ?     There   is 
the  mount  Zion,  the  heavenly  Jerusalem,  and  the 
innumerable  company  of  angels ;  doth  any  body 
know  what  all  they  are?     There  is  immortality 
and  eternal  life:  and  wko  knows  what  they  are? 
There    are    rewards    for    services,  and    labour  of 
love  showed  to  God's  name  here;  and  who  knows 
what  they  will  be?     There   are  mansion-houses, 
beds  of  glory,  and  places  to  walk  in  among  the 
angels ;  and  who  knows  what  they  are  ?     There 
will  be  badges   of  honour,  harps  to  make  merry 
with,  and  heavenly  songs  of  triumph ;  doth  any 
here  know  what  they  are?     There  will  be  then 
a  knowing,  an  enjoying,  and  a  solacing  of  our- 
selves with  prophets,  apostles,  and  martyrs,  and  all 
saints ;  but  in  what  glorious  manner  we  all  are  ig- 
norant of.      There  we  shall  see  and  know,  and 
be  with  for  ever,  all  our  relations,  as  wife,  hus- 
band, child,  father,  mother,  brother,  or  sister  that 
have  died  in  the  faith ;  but  how  gloriously  they 
will  look  when  we  shall  see  them,  and  how  glori- 
ously we  shall  love  when  we  are  with  them,  it  is  not 
for  us  in  this  world  to  know.  1  Th.  iv.  is,  17.     There 
are  thoughts,  and  words,  and  ways  for  us,  which 
we  never  dreamed  on  in  this  world.     The  law  was 
but  the  shadow,  the  gospel  the  image ;  but  what 
will  be  the  substance  that  comes  to  us  next,  or  that 
rather    we   shall  go   unto,  who  can  understand  ? 
lie.  z.  1.     If  we  never  saw  God  nor  Christ  as  glo- 
rified, nor  the  Spirit  of  the  Lord,  nor  the  bottom 
of  the  Bible,  nor  yet  so  much  as  one  of  the  days 
of  eternity,  and  yet  all  these  things  we  shall  see 
and  have  them,  how  can  it  be  that  the  things  laid 
up  for  us,  that  should  be  the  object  of  our  hope, 
should  by  us  be  understood  in  this  world  ?     Yet 
there  are  intimations  given  us  of  the  goodness  and 
greatness  of  them.* 

*  How  comforting  is  that  declaratiou  of  the  Holy  Spirit, 


1.  Of  their  goodness,  and  tliat,  (1.)  In  that  the 
Holy  Ghost  scorns  that  things  that  are  here  should 
once  be  compared  with  them ;  hence  all  things  here 
are  called  vanities,  nothings,  less  than  nothings,  is. 
xi.  10-17.  Now,  if  the  things,  all  the  things  that 
are  here,  are  so  conteinptuou.sly  considered,  when 
compared  with  the  things  that  are  to  be  hereafter, 
and  yet  these  things  so  great  in  the  carnal  man's 
esteem,  as  that  he  is  willing  to  venture  life  and 
soul,  and  all  to  have  them,  what  are  the  things 
that  God  has  prepared  for  them  that  wait,  that  is, 
that  hope  for  him?  (2.)  Their  goodness  also  ap- 
pears in  this,  that  whoever  has  had  that  under- 
standing of  them,  as  is  revealed  in  the  Word, 
whether  king  or  beggar,  wise  man  or  fool,  he  has 
willingly  cast  this  world  behind  him  in  contempt 
and  scorn,  for  the  hope  of  that.  Pa.  ixxiii.  25.  lie.  xi. 
24-26,  37-40.  (3.)  The  goodness  of  them  has  even 
testimony  in  the  very  consciences  of  them  that  hate 
them.  Take  the  vilest  man  in  the  country,  the 
man  who  is  so  wedded  to  his  lusts,  that  he  will 
rather  run  the  hazard  of  a  thousand  hells  than 
leave  them;  and  ask  this  man  his  judgment  of 
the  things  of  the  next  world,  and  he  will  shake  his 
head,  and  say,  They  are  good,  they  are  best  of  all. 
(4.)  But  the  saints  have  the  best  apprehension  of 
their  goodness,  for  that  the  Lord  doth  sometimes 
drop  some  of  the  juice  of  them  out  of  the  Word, 
into  their  himgry  souls. 

2.  But  as  they  are  good,  so  they  are  great : 
'  0  how  great  is  thy  goodness  which  thou  hast  laid 
up  for  them  that  fear  thee,  whick  thou  hast  wrought 
for  them  that  trust, '  that  hope,  '  in  thee  before  the 
sons  of  men! '  Ps.xxxL13.  (1.)  Their  greatness  appears, 
in  that  they  go  beyond  the  Word ;  yea,  beyond  the 
word  of  the  Holy  Ghost ;  it  doth  not  yet  appear  to 
us  by  the  Word  of  God  to  the  full,  the  greatness 
of  what  is  prepared  for  God's  people.  '  Beloved, 
now  are  we  the  sons  of  God,  and  it  doth  not  yet 
appear  what  we  shall  be.'iJn.  iu.  2.  It  doth  not 
appear  in  the  Word ;  there  is  a  greatness  in  the 
tilings  that  we  are  to  hope  for,  that  could  never  be 
expressed:  they  are  beyond  word,  beyond  thought, 
beyond  conceiving  of !  Paul,  when  he  was  come 
down  again  from  out  of  paradise,  into  which  he 
was  cauoht  up,  could  not  speak  a  word  about  the 
words  he  heard,  and  the  things  that  there  he  saw. 
They  were  things  and  words  which  ho  saw  and 
heard,  'which  it  is  not  possible!  for  a  man  to 
utter.'  (2.)  Their  greatness  is  intimated  by  tlio 
word  Eternal ;  he  that  knows  the  bottom  of  that 

'  For  now  we  see  throui^h  a  glass  darkly,  but  then  face  to  face  1 ' 
however  we  may  have  had  a  glimpse  of  glory  to  strengthen 
us  iu  the  way.  This  revelation  was  through  one  wlio  had 
been  '  caught  up  into  paradise,'  and  who  ]iad  '  abundance  ol 
revcLitions,'  so  great  that  it  was  needful  for  him  to  have  's 
thorn  in  tlie  llcsh,'  to  keep  him  humble.  Blessed  is  Iwael's 
*  Hope '  of  happiness,  inconceivable  and  eternal. — Ed. 
f  See  the  marginal  reading  to  this  teit. — Ed, 


5S0 


ISRAEL'S    HOrE   ENCOURAGED. 


word,  eball  know  wliat  things  tlicy  are.  'The 
things  which  are  not  seen  are  eternal.'  2  Co.  iv.  is. 
Thcj  are  'incorruptible,  and  uudcfilcd,  and  that 
fadeth  not  away,'  reserved  in  heaven  for  us.  1  re. 
L  4.  (3.)  Their  greatness  is  showed  in  that  one 
ri'^ht  thought  of  them  will  fill  the  heart  so  full,  that 
bjth  it  and  the  eyes  will  run  over  together;  yea, 
60  full,  that  the  creature  shall  not  be  able  to  stand 
up  under  the  weight  of  glory  that  by  it  is  laid 
upon  the  soul.  Alas !  all  the  things  in  this  world 
will  not  fill  one  heart ;  and  yet  one  thought  that 
is  right,  of  the  things  that  God  has  prepared,  and 
laid  up  in  heaven  for  us,  will,  yea,  and  over  fill  it 
too.  (4.)  The  greatness  of  the  things  of  the  next 
world  appears,  in  that  when  one  of  the  least  of 
them  arc  showed  to  us,  we  are  not  able,  without 
support  from  thence,  to  abide  the  sight  thereof.  I 
count  that  the  angels  are  of  those  things  that  are 
least  in  that  world ;  and  yet  the  sight  of  one  of 
them,  when  the  sight  of  them  was  in  use,  what 
work  would  it  make  in  the  hearts  and  minds  of 
mortal  men,  the  scripture  plainly  enough  declares. 
Jn.xiii.2':.*  (5.)  Their  greatness  is  intimated,  in  that 
we  must  be  as  it  were  new  made  again,  before  we 
can  be  capable  of  enjoying  them,  as  we  must  en- 
joy them  with  comfort.  Lu.  xx.  sg.  And  herein  will 
be  a  great  part  of  our  happiness,  that  we  shall  not 
only  see  them,  but  be  made  like  unto  them,  like 
unto  their  King.  For  '  when  he  shall  appear,  we 
shall  be  like  him,  for  we  shall  see  him  as  he  is.' 
1  Jo.  ill.  2.  We  shall  see  him,  and  therefore  must  be 
like  him,  for  else  the  sight  of  him  would  overcome 
us  and  destroy  us ;  but  because  we  are  to  see  him 
with  comfort  and  everlasting  joy,  therefore  we  must 
be  like  him  in  body  and  mind.  lie.  i.  17.  Ph.  iu.  20,  21. 

II.  But  to  come  to  the  second  thing,  namely, 
Thct  those  that  Jiave  believed,  there  are  such  things 
as  these,  will  meet  with  diffi.culties  before  they  come 
al  tliein.  This  is  so  grand  a  truth,  that  nothing 
can  be  said  against  it.  Many  are  the  afllictions  of 
the  righteous ;  and  we  must  through  many  tribu- 
lations enter  into  the  kingdom  of  heaven.  Ac  xiv.  22. 
The  cause  from  whence  thi^s«  afllictions  arise  is 
known  to  be, 

1.  From  ourselves;  for  sin  having  got  such  hold 
in  our  flesh,  makes  that  opposition  against  our 
soul  and  the  welfare  of  that,  that  puts  us  continu- 
Blly  to  trouble.  Fleshly  lusts  work  against  the 
soul,  and  so  do  worldly  lusts  too ;  1  i>e.  u.  11.  Ti.  ii.  12  ; 
jea,  they  quench  our  graces,  and  make  them  that 


Erclcsi.ist,ral  writers,  previous  to  Bunyau's  time,  made  an 
hirmrchy  of  ,„„e  orders  of  celestial  spirits,  viz..  seraphim, 
rberuhiin  thrones,  dominions,  virtues,  powers,  principalities, 
arrhanKcl8.nnd  unpcis;  amcini:  with  Bunyau  as  to  the  an-els 
being  the  lowct  order  iu  these  cele.lial  hicrarehie.s.  Tlie 
onpeis  arc  nnm^Jtmug  spirits.  May  not  the  glorified  saints 
become  anpcU?  ^\ho  was  that  ansel  who  said  lo  John,  '  I 
wn  thy  fcnow-scrvant,  and  of  thy  brethren  the  prophets.'  Kc 
1111.  V. — Ld.  '■ 


would  live,  *  ready  to  die.'  Re.  iii.  2.  Yea,  by  rea- 
son of  these,  such  darkness,  such  guilt,  such  fear, 
such  mistrust,  arisetli  in  us,  that  it  is  common  for 
us,  if  wo  live  any  while,  to  make  a  thousand  con- 
clusions, twice  told,  that  we  shall  never  arrive  Avitli 
comfort  at  the  gates  of  the  kingdom  of  heaven. 
The  natural  tendency  of  every  struggle  of  the  least 
lust  against  grace  is,  if  we  judge  according  to  car- 
nal reason,  to  make  us  question  the  truth  of  a 
work  of  grace  in  us,  and  our  right  to  the  world  to 
come.  This  it  was  that  made  Paul  cry  out,  '  0 
wretched  man  that  I  am !  who  shall  deliver  me  I ' 
Ro.  vii.  24.  Only  he  had  more  wisdom  than  to  fol- 
low the  natural  conclusions  that  carnal  reason  was 
apt  to  make  thereupon,  and  so  hoisted  up  his  soul 
to  hope. 

2.  Sin,  by  its  working  in  us,  doth  not  only 
bring  darkness,  guilt,  fear,  mistrust,  and  the  like; 
but  it  doth  oft-times  as  it  were  hamstring  us, 
and  disable  us  from  going  to  God  by  faith  and 
prayer  for  pardon.  It  makes  the  heart  hard, 
senseless,  careless,  lifeless,  spiritless  as  to  feeling, 
in  all  Christian  duty;  and  this  is  a  grievous  thing 
to  a  gracious  soul.  The  other  things  will  create  a 
doubt,  and  drive  it  up  to  the  head  into  the  soul ; 
but  these  will  go  on  the  other  side  and  clench  it.t 
Now  all  these  things  make  hoping  diificult. 

3.  For  by  these  things  the  judgment  is  not  only 
clouded,  and  the  understanding  greatly  darkened, 
but  all  the  powers  of  the  soul  made  to  fight  against 
itself,  conceiving,  imag'rning,  apprehending,  and 
concluding  things  that  have  a  direct  tendency  to 
extirpate  and  extinguish,  if  possible,  the  graces  of 
God  that  are  planted  in  the  soul;  yea,  to  the  making 
of  it  cry  out,  '  1  am  cut  off  from  before  thine 
eyes ! '  rs.  xxxi.  22. 

4.  Add  to  these,  the  hidings  of  the  face 
of  God  from  the  soul;  a  thing  to  it  more  bitter 
than  death ;  yet  nothing  more  common  among 
them  that  hope  in  the  Lord.  He  '  hideth  his  face 
from  the  house  of  Jacob ! '  is.  viii.  17.  Nor  is  this 
done  only  in  fatherly  displeasure,  but  by  this 
means  some  graces  are  kept  alive ;  faith  is  kept 
alive  by  the  word,  patience  by  hope,  and  hope  by 
faith ;  but  oft-times  a  spirit  of  prayer,  by  the  rod, 
chastisement,  and  the  hiding  of  God's  face.  iio.  v. 
14, 15.  Is.  xxvi.  16.  Ca.  v.  c.  But  I  Say,  this  hiding  of 
this  sweet  face  is  bitter  to  the  soul,  and  oft-times 
puts  both  faith  and  hope  to  a  sad  and  most  fear- 
ful plunge.  For  at  such  a  day,  it  is  with  the  soul 
as  with  the  ship  at  sea,  that  is  benighted  and  with- 
out light;  to  wit,  like  a  man  bewildered  upon  the 
land  ;  only  the  text  saith,  for  the  help  and  succour 

t  This  is  a  sinking  illustration.  Fear  'makes  us  question 
our  right  to  tlie  world  to  come,' aud  nails  us  to  the  earth;  but 
it  is  sin  which  clenches  the  nail,  and  makes  us  cry,  0  wretched 
man  that  I  am  !  who  can  deliver  me?  Poor  Bunyan,  iu  Lii 
Grace  Aboundinr/,  mournfully  illustrates  this  fact. — Ed. 


ISRAEL'S   HOPE   ENCOURAGED. 


581 


of  such,  '  Who  is  among  you  that  fcareth  the  Lord, 
that  obcyeth  the  voice  of  his  servant,  that  walketh 
in  darkness  and  hath  no  light?  Let  him  trust  in 
the  name  of  the  Lord,  and  stay  upon  his  God.' 
Is.  I.  10.  Yet  as  it  is  with  children,  so  it  is  with 
saints ;  we  are  a  great  deal  more  subject  to  fears 
in  the  night  than  in  the  day.  That,  therefore, 
that  tcudeth  to  the  help  of  some  graces,  if  there  bo 
not  great  care  taken,  will  prove  an  hinderance  to 
others. 

5.  Nor  is  the  ruler  of  the  darkness  of  this  world 
wanting  to  apply  himself  and  his  engines,  so  as,  if 
possible,  to  make  use  of  all  these  things  for  the 
overthrowing  of  faith,  and  for  the  removing  of  our 
hope  from  the  Lord,  as  a  tree  is  removed  from 
rooting  in  the  ground.  Job  xix.  lo.  Behold !  be  can 
expound  all  things,  so  as  that  they  shall  fall  directly 
in  the  way  of  our  believing.  As  thus,  we  have  sin, 
therefore  we  have  no  grace;  sin  struggleth  in  us, 
therefore  we  fear  not  God ;  something  in  us  sideth 
with  sin,  therefore  we  are  wholly  unregenerate  ; 
sin  is  in  our  best  performances,  therefore  where- 
fore should  I  hope  ?  Thus  I  say,  he  can  afflict  us 
in  our  pilgrimage,  and  make  hope  difficult  to  us. 
Besides  the  hiding  of  God's  face,  he  can  make  not 
onlv  a  cause  of  sorrow,  for  that  indeed  it  should, 
but  a  ground  of  despair,  and  as  desperately  con- 
cluding he  will  never  come  again.  How  many 
good  souls  has  he  driven  to  these  conclusions,  who 
afterwards  have  been  made  to  unsay  all  again? 

6.  And  though  spiritual  desertions,  darkness  of 
soul,  and  guilt  of  sin,  are  the  burdens  most  intol- 
erable, yet  they  are  not  all ;  for  there  is  to  be 
added  to  all  these,  that  common  evil  of  persecu- 
tion, another  device  invented  to  make  void  our 
hope.  In  this,  I  say,  we  are  sure  to  be  concerned  ; 
that  is,  if  we  be  godly.  For  though  the  apostle 
doth  not  say,  '  All  that  will  live  in  Christ,'  that  is, 
in  the  common  profession  of  him,  shall  suffer  per- 
secution ;  yet  he  saith,  '  All  that  will  live  godly  in 
him  shall. '  2  Ti.  iii.  12.  Now  this  in  itself  is  a  ter- 
ror to  flesh  and  blood,  and  hath  a  direct  tendency 
in  it  to  make  hope  difficult.  1  Pe.  iu.  c,  u.  Hence 
men  of  a  persecuting  spirit,  because  of  their  great- 
ness, and  of  their  teeth  (the  laws),  are  said  to  be  a 
terror,  and  to  carry  amazement  in  their  doings ; 
and  God's  people  are  apt  to  be  afraid  of  them 
though  they  should  die,  and  to  forget  God  their 
Maker;  and  this  makes   hoping  hard   work.    is. 

li.  1-2,  13.  * 

*  In  Bunyan's  days,  persecution  for  conscience  sake  was 
more  extensive  under  the  Protestant  Church  of  England  than 
it  was  even  iu  the  fiery  days  of  Mary.  Tens  of  thousands  fled 
to  seek  an  asylum  amoug  savages  in  America,  who  were  not 
permitted  to  live  among  men  worse  than  savages  in  England. 
Thousands  were  immured  iu  prisons,  where  many  hundreds 
perished,  and  with  those  who  sufl'cred  a  violent  death  received 
the  crown  of  martyrdom.  Even  now  they  that  will  live  godly 
in  Christ  Jesus,  must  submit  lo  taunts,  jeers,  and  reproaches. 


7.  For  besides  that  grlmness  that  appears  in  the 
face  of  persecutors,  Satan  can  tell  how  to  lessen, 
and  make  to  dwindle  in  our  apprehensions,  those 
truths  unto  which  our  hearts  have  joined  them- 
selves afore,  and  to  which  Christ  our  Lord  has 
commanded  us  to  stand.  So  that  they  shall  now 
appear  but  little,  small,  inconsiderable  things  ; 
thino-s  not  worth  eno-ac-ing  for;  things  not  worth 
running  those  hazards  for,  that  in  the  hour  of  trial 
may  lie  staring  us  in  the  face.  Moreover,  we  shall 
not  Avant  false  friends  in  every  hole,  such  as  will 
continually  be  boring  our  ears  with  that  saying, 
Master,  do  good  to  thyself.  At  such  times  also, 
'  stars  '  do  use  to  '  fall  from  heaven,  and  the 
powers  of  the  heavens  shall  be  shaken;'  and  so 
every  thing  tends  to  weaken,  or  at  least  to  lay 
stumbling-blocks  in  their  way,  who  are  commanded 
to  hope  in  the  Lord.  Mat.  xxiv. 

8.  Again,  as  Satan  can  make  use  of  his  subtilty, 
thus  to  afflict  and  v^eaken  the  hands  and  hearts  of 
those  that  hope  in  God,  so  he  can  add  to  these 
the  dismalncss  of  a  suffering  state.  He  can  make 
the  loss  of  goods,  in  our  imagination,  ten  times 
bigger  than  it  is  in  itself ;  he  can  make  an  infor- 
mer a  frightful  creature,  and  a  jail  look  like  hell 
itself ;  he  can  make  banishment  and  death  utterly 
intolerable,  and  things  that  must  be  shunned  with 
the  hazard  of  our  salvation.  Thus  he  can  greaten 
and  lessen,  lessen  and  greaten,  for  the  troubling 
of  our  hearts,  for  the  hindering  of  our  hope.t 

9.  Add  to  all  these,  that  the  things  that  wo 
suffer  for  were  never  seen  by  us,  but  are  quite  be- 
yond our  sight :  things  that  indeed  are  said  to  be 
great  and  good ;  but  we  have  only  the  word  and 
the  Bible  for  it.  And  be  sure  if  he  that  laboureth 
night  and  day  to  devour  us,  can  help  it,  our  faith 
shall  be  molested  and  perplexed  at  such  a  time, 
that  it  may,  if  possible,  be  hard  to  do  the  com- 
mandment that  here  the  text  enjoins  us  to  the  prac- 
tice of ;  that  is,  to  hope  in  the  Lord.  And  this 
brings  me  to  the  third  particular. 

IlL  That  the  grace  of  hojx  tvell  exercised, 
is  the  only  ivajj  to  overcome  those  difficulties. — 
Abraham  had  never  laughed  for  joy,  had  he  not 
hoped  when  the  angel  brought  him  tidings  of  a 
son;  yea,  had  he  not  hoped  against  all  things 
that  could  have  been  said  to  discourage.  Ge.  xvU.  17. 
Hence  it  is  said,  that  '  against  hope  '  he  '  believed 
in  hope,  that  ho  might  become  the  father  of  many 
nations,  according  to  that  which  was  spoken,  so 
shall  thy  seed  be. '  Ko.  iv.  is.     There  is  hope  against 

May  we  forget  not  the  Saviour's  comforting  declaration, 
'  Blessed  are  ye  when  persecuted,  reviled,  and  spoken  against 
falsely  for  my  sake.' — Ed. 

-j-  This  is  the  language  of  an  eye-witness,  and  not  a  theory. 
Our  author  had  associated  with  very  many  in  jail,  whose  bitter 
suffering,  and  that  of  their  families,  tried  the  faith  and  patience 
of  the  saints,  aud  winnowed  the  church  of  formal  professors. 
—Ed. 


58S 


ISRAEL'S   HOPE   ENCOURAGED. 


hope  •  liopc  groundea  on  faith,  a,:,^1i^st  hope 
crounileil  ou  reason.  Hope  o-rounded  on  reason, 
would  have  made  Abraham  expect  that  tlie  pro- 
niiao  should  purely  have  been  ineffectual,  because 
of  the  dcadncss  of  Abraham's  body,  and  of  the 
barrenness  of  Sarah's  womb.  But  he  hoped  agahist 
tlic  difficulty,  by  hope  that  sprang  from  faith,  which 
confided  in  tho  promise  and  power  of  God,  and  so 
overcame  the  difficulty,  and  indeed  obtained  the 
promise.  Hope,  therefore,  well  exercised,  is  tho 
only  way  to  overcome.  Hence  Peter  bids  those 
tliat  are  in  a  suffering  condition,  '  Ee  sober,  and 
hope  to  the  end,  for  the  grace  that  is  to  be  brought 
unto  you  at  the  revelation  of  Jesus  Christ.'  i  Pc 
1. 13.  And  therefore  it  is,  as  you  heard  before,  that 
wo  are  said  to  bo  '  saved  by  hope.'  Ko.  viu.  2t. 

Hope  is  excellent,  1.  Against  those  discourage- 
ments that  arise  up  out  of  our  bowels.  2.  It  is 
excellent  to  embolden  a  man  in  the  cause  of  God. 
2.  It  is  excellent  at  helping  one  over  the  difficul- 
ties that  men,  by  frights  and  terrors,  may  lay  in 
our  way. 

1.  It  is  excellent  to  help  us  against  those  dis- 
couragements that  arise  out  of  our  own  bowels, 
no.  iv.  This  is  clear  in  the  instance  last  men- 
tioned about  Abraham,  who  had  nothing  but  dis- 
couragements arising  from  himself ;  but  he  had 
hope,  and  as  well  he  exercised  it ;  wherefore,  after 
a  little  patient  enduring,  he  overcame  the  difficulty, 
and  obtained  the  promise.  He.  vi.  13-13.  The  reason 
is,  for  that  it  is  the  nature  of  true  hope  to  turn 
away  its  ear  from  opposing  difficulties,  to  the  word 
and  mouth  of  faith ;  and  perceiving  that  faith  has 
got  hold  of  the  promise,  hope,  notwithstanding 
difficulties  that  do  or  may  attempt  to  intercept, 
■will  e.xpect,  and  so  wait  for  the  accomplishment 
thereof. 

2.  Hope  is  excellent  at  emboldening  a  man  in 
the  cause  of  God.  Hence  the  apostle  saith,  '  Hope 
niaketh  not  ashamed;'  for  not  to  be  ashamed  there, 
is  to  be  emboldened.  Ro.  v.  5.  So  again,  when  Paul 
speaks  of  the  troubles  he  met  with  for  the  profes- 
Bion  of  the  gospel,  he  saith,  that  they  should  turn 
to  his  salvation.  '  According,'  saith  he,  *  to  my 
earnest  expectation,  and  my  hope,  that  in  nothing 
1  shall  be  ashamed,  but  that  with  all  boldness,  as 
always,  so  now  Christ  shall  be  magnified  in  my 
body,  whaher  U  he  by  life  or  by  death.'  Phi.  i.  19,  20. 
Sec  here,  a  man  at  the  foot  of  the  ladder,  now  ready 
in  will  and  mind,  to  die  for  his  profession  ;  but  how 
will  he  carry  it  now  ?  Why,  with  all  brave  and 
innocent  boldness  !  But  how  will  he  do  that  ?  0  ! 
By  tho  hope  of  the  gospel  that  is  in  him ;  for  by 
that  ho  is  fully  persuaded  that  the  cause  he  suf- 
fcrelii  for  will  bear  him  up  in  the  day  of  God,  and 
that  ho  shall  then  be  well  rowardad  for  it.  * 


•  Or^Q  have  God's  saints  rejoiced  in  tribulation,  and,  like 


3.  It  13  also  excellent  at  helping  one  over  those 
difficulties  that  men,  by  frights  and  terrors,  may 
lay  in  our  way.  Hence  when  David  was  almost 
killed  with  the  reproach  and  oppression  of  his  ene- 
mies, and  his  soul  full  sorely  bowed  down  to  the 
ground  therewith ;  that  he  might  revive  and.  get 
up  again,  he  calls  to  his  soul  to  put  in  exercise  the 
grace  of  hope,  saying,  '  Why  art  thou  cast  down, 
0  my  soul?  and  why  art  thou  disquieted  Avithin 
rae?  Hope  thou  in  God,  for  I  shall  yet  praise 
him,  who  is  the  health  of  my  countenance,  and  my 
God.'  Ps.  xiii.  XI.  So  again  saith  he  in  the  next 
Psalm  after,  as  afore  he  had  complained  of  the 
oppression  of  the  enemy,  'Why  art  thou  cast 
down,  0  my  soul?  and  why  art  thou  disquieted 
within  me?  Hope  in  God,  for  I  shall  yet  praise 
him,  who  is  the  health  of  my  countenance  and  my 
God.'  Ps.  xiiii.  5.  Hope,  therefore,  is  a  soul-encour- 
aging grace,  a  soul-emboldening  grace,  and  a  soul- 
preserving  grace.  Hence  it  is  called  our  helmet 
or  head-piece,  the  helmet  of  salvation.  Ep,  vi.  17. 
iTh.  V.  8.  This  is  one  piece  of  the  armour  with  which 
the  Son  of  God  was  clothed,  when  he  came  into 
the  world ;  and  it  is  that  against  which  nothing 
can  prevail,  is.  iix.  17.  For  as  long  as  I  can  hope 
for  salvation,  what  can  hurt  me  !  This  word  spoken 
in  the  blessed  exercise  of  grace,  I  hope  for  sal- 
vation, drives  down  all  before  it.  The  truth  of 
God  is  that  man's  'shield  and  buckler '  that  hath 
made  the  Lord  his  hope,  Ps.  xci.  4. 

[Bncourageinents  to  exercise  this  grace.] — And 
now  to  encourage  thee,  good  man,  to  the  exercise 
of  this  blessed  grace  of  hope  as  the  text  bids,  let 
me  present  thee  with  that  which  foUoweth.  1.  God, 
to  show  how  Avell  he  takes  hoping  in  him  at  our 
hands,  has  called  himself  'the  God  of  hope,' 
Ko.  XV.  13,  that  is,  not  only  the  author  of  hope,  but 
the  God  that  takes  pleasure  in  them  that  exercise 
it,  '  The  Lord  taketh  pleasure  in  them  that  fear 
him,  in  those  that  hope  in  his  mercy.'  Pa.  cxUil  11. 
2.  He  will  be  a  shield,  a  defence  to  them  that  hope 
in  him.  'Thou  a7't  my  hiding-place  and  my  shield,' 
saith  David,  'I  hope  in  thy  word;'  that  is,  he 
knew  he  would  be  so ;  for  he  hoped  in  his  word. 
Ps.  cxix.  114.  3.  lie  has  promised  us  the  life  we  hope 
for,  to  encoui-age  us  still  to  hope,  and  to  endure  all 
things  to  enjoy  it.  Tit.  i.  2.  'That  he  that  ploweth 
should  plow  in  hope,  and  that  he  that  thresheth  in 
hope,  should  be  partaker  of  his  hope.'  iCo.  ix.  10. 

Quest.  But  you  may  say.  What  is  it  to  exercise 
this  grace  aright? 

Answ.  1.  You  must  look  well  to  your  faith,  that 


Stephen,  when  put  to  death  with  excruciating  torments,  have 
prayed  for  their  enemies.  Buuyau's  fear  was,  when  threatened 
to  be  hung  for  preaching  Christ,  that  he  should  make  but  '  a 
scrabbling  shift  to  clamber  up  the  ladder.'  He  was,  however, 
comforted  with  the  hope  that  his  dying  speech  might  be  blessed 
to  some  of  the  &]}Ci:ta.iors.~ G race  Jdoundiiiff,  r\os.  334,  335. 
— Eu. 


ISRAEL'S   HOPE   ENCOURAGED. 


BS3 


that  may  prosper,  for  as  your  faith  is,  such  your 
hope  will  be.  Hope  is  never  ill  ^yhen  faith  is  well ; 
nor  strong  if  faitli  he  weak.  Wherefore  Paul 
prays  that  the  Romans  might  he  filled  'with  all 
joy  and  peace  in  believing, '  that  they  might  *  abound 
in  hope.'  Ro.  xv.  is.  When  a  man  by  faith  believes 
to  joy  and  peace,  then  hope  grows  strong,  and 
with  an  assurance  looketh  for  a  share  in  the  world 
to  come.  Wherefore  look  to  your  faith,  and  pray 
heartily  that  the  God  of  hope  will  fill  you  with  all 
joy  and  peace  in  believing.  2.  Learn  of  Abraham 
not  to  faint,  stumble,  or  doubt,  at  the  sight  of  your 
own  weakness ;  for  if  j'ou  do,  hope  will  stay  below, 
and  creak  in  the  wheels  as  it  goes,  because  it  will 
want  the  oil  of  faith.  But  say  to  thy  soul,  when 
thou  beginnest  to  faint  and  sink  at  the  sight  of 
these,  as  David  did  to  his,  in  the  places  made  men- 
tion of  before.  3.  Be  much  in  calling  to  mind  what 
God  has  done  for  thee  in  former  times.  Keep  thy 
experience  as  a  choice  thing.  Ro.  v.  4.  *  Remember 
all  the  way  the  Lord  led  thee  these  forty  years  in 
the  wilderness.'  De.  viii.  2.  *  0  my  God,'  saith  David, 
'my  soul  is  cast  down  within  me,  therefore  will  I 
remember  thee  from  the  land  of  Jordan,  and  of  the 
Hermonites  from  the  hill  Mizar.'  Va.  xiii.  c.  4.  Be 
much  in  looking  at  the  end  of  things,  or  rather  to 
the  end  of  this,  and  to  the  beginning  of  the  next 
world.  What  we  enjoy  of  God  in  this  Avorld,  may 
be  an  earnest  of  hope,  or  a  token  that  the  thing 
hoped  for  is  to  be  ours  at  last ;  but  the  object  of 
hope  is  in  general  the  next  world.  He.  xi.  i.  We  must 
therefore  put  a  difference  betwixt  the  mother  of 
hope,  Faith ;  the  means  of  hope,  the  Word ;  the 
earnest  of  hope,  Christ  in  us  ;  and  the  proper  ob- 
ject of  hope,  to  wit,  the  world  to  come,  and  the 
goodness  thereof.  Ps.  ciii.  49.  Coi.  i.  27. 

If  Christians  have  not  much  here,  their  hope,  as 
I  may  so  say,  lies  idle,  and  as  a  grace  out  of  its 
exercise.  For  as  faith  cannot  feed  upon  patience, 
but  upon  Christ,  and  as  the  grace  of  hungering 
and  thirsting  cannot  live  upon  self-fulness,  but  upon 
the  riches  of  the  promise ;  so  hope  cannot  make 
what  is  enjoyed  its  object :  '  for  what  a  man  seeth 
Avhy  doth  he  yet  hope  for  ? '  Ko.  viii.  24.  But  the  pro- 
per object  of  hope  is,  that  we  see  not.  Let  faith 
then  be  exercised  upon  Christ  crucified  for  my  jus- 
tification, and  hope  upon  the  next  world  for  my 
glorification ;  and  let  love  show  the  truth  of  faith 
in  Christ,  by  acts  of  kindness  to  Christ  and  his 
people ;  and  patience,  the  truth  of  hope,  by  a  quiet 
bearing  and  enduring  that  which  may  now  be  laid 
upon  me  for  my  sincere  profession's  sake,  until  the 
hope  that  is  laid  up  for  us  in  heaven  shall  come  to 
us,  or  we  be  gathered  to  that,  and  then  hope  is  in 
some  measure  in  good  order,  and  exercised  well.  But, 

IV.  We  now  come  to  the  last  thing  propounded 
to  be  spoken  to,  which  is,  TJiey  that  hare  hope 
and  exercise  it  ivell,  shall  assuredly  at  last  enjoy 


that  hoj^e  that  is  laid  up  for  them  in  licaven;  that 
is,  they  that  do  regularly  exercise  the  grace  of 
hope  shall  at  last  enjoy  the  object  of  it,  or  the 
thing  hoped  for.  This  must  of  necessity  be  con- 
cluded, else  we  overthrow  the  whole  truth  of  God 
at  once,  and  the  expectation  of  the  best  of  men ; 
yea,  if  this  be  not  concluded,  what  follows,  but 
that  Atheism,  unbelief,  and  irreligion,  are  the  most 
right,  and  profane  and  debauched  persons  arc  in 
the  rightest  way  ? 

1.  But  to  proceed,  this  must  be,  as  is  evident; 
for  that  the  things  hoped  for  are  put  under  tho 
very  name  of  the  grace  that  lives  in  the  expect- 
ation of  them.  They  are  called  hope  ;  '  looking 
for  that  blessed  hope;'  '  for  the  hope  that  is  laid 
up  for  them  in  heaven.'  Tit.  ii.  i3;  Coi.  i.  5.  God  has 
set  that  character  upon  them,  to  signify  that  they 
belong  to  hope,  and  shall  be  the  reward  of  hope. 
God  doth  in  this,  as  your  great  traders  do  with  the 
goods  that  their  chapmen  have  either  bought  or 
spoke  for ;  to  wit,  he  sets  their  name  or  mark  upon 
them,  and  then  saith,  This  belongs  to  this  grace, 
and  this  belongs  to  that;  but  the  kingdom  of 
heaven  belongs  to  HOPE,  for  his  name  is  set  upon 
it.  This  therefore  is  one  thing,  to  prove  that  the 
thing  hoped  for  shall  be  thine ;  God  has  marked  it 
for  thee :  nor  can  it  be  given  to  those  that  do  not 
hope.  That  is,  to  the  same  purpose  that  you  read 
of,  '  That  ye  may  be  counted  worthy  of  the  king- 
dom of  God,  for  which  ye  also  suffer.'  2TiLi.  5. 
Suffering  flows  from  hope ;  he  that  hopes  not  for 
an  house  in  heaven,  will  not  for  it  choose  to  suffer 
the  loss  of  the  pleasures  and  friendships  of  this 
world.  But  they  that  suffer  for  it,  and  that  all  do, 
one  way  or  other,  in  whom  is  placed  this  grace  of 
hope,  they  God  counteth  worthy  of  it,  and,  there- 
fore, hath  marked  it  with  their  mark,  hope  ;  for 
that  it  belongs  to  hope,  and  shall  be  given  to  those 
that  hope.     That  is  the  first. 

2.  They  that  do,  as  afore  is  said,  exercise  this 
grace  of  hope,  shall  assuredly  enjoy  the  hope  that 
is  laid  up  for  them  in  heaven,  as  is  evident  also 
from  this ;  because,  as  God  has  marked  and  set  it 
apart  for  them,  so  what  he  has  done  to  and  with 
our  Lord  and  Head,  since  his  death,  he  hath  done 
it  to  this  very  end ;  that  is,  to  beget  and  maintain 
our  hope  in  him  as  touching  this  thing.  He  '  hath 
begotten  us  again  unto  a  lively  hope,  by  the  resur- 
rection of  Jesus  Christ  from  the  dead.'  i  Pe.  i.  3. 
The  meaning  is,  Christ  is  our  imdertaker,  and 
suffered  death  for  us,  that  we  might  enjoy  happi- 
ness and  glory:  and  God,  to  show  how  willing  he 
was  that  we  should  have  this  glory,  raised  up 
Christ  again,  and  delivered  him  from  the  sorrows 
of  death.  Wherefore,  considering  this,  Paul  said, 
'  He  rejoiced  in  hope  of  the  glory  of  God ;'  to  wit, 
of  that  glory,  that  sin,  had  he  not  had  Jesus  for 
his  undertaker,  would  have  caused  that  he  should 


581 


ISRAEL'S  HOPE  ENCOURAGED- 


certainly  have  como  sliort  of.  Ro.  iii.23;  t.  2.  But 
Offaiu  God  '  raised  liim  up  froia  the  dead,  and 
.-avo  him  glory,'  too,  and  that  to  this  very  end, 
.  that  your  faith  and  hope  might  be  m  God. 
1  i-c.  L  21.  I  say,  ho  did  it  to  this  very  end,  that 
lie  niicrht  hc.f^ct  in  you  this  good  opinion  of  him, 
ns  to  liopo  in  him,  tliat  he  would  give  you  that 
i^'ood  thing  hoped  for— to  wit,  eternal  life.  He 
•'rravc  him  glory,'  and  put  it  into  his  hand  for  you 
who  is  your"  head  and  Saviour,  that  you  might  see 
liow  willing  God  is  to  give  you  the  hope  you  look 
for,  '  that  your  faith  and  hope  might  be  in  God. ' 

3,  That  we  that  have  hope  and  rightly  exercise  it, 
might  assuredly  enjoy  that  hope  that  is  laid  up  for 
us  in  heaven:  God  has  promised  it,  and  that  to  our 
Saviour  for  us.  Had  he  promised  it  to  us,  we  might 
yet  have  feared,  for  that  with  our  faults  we  give  a 
cause  of  continual  provocation  to  him.  But  since 
he  hath  promised  it  to  Christ,  it  must  assuredly 
come  to  us  by  him,  because  Christ,  to  whom  it  is 
promised,  never  gave  occasion  of  provocation  to  him 
to  take  it  back.  And  that  it  was  promised  to 
Christ,  it  is  evident,  because  it  was  promised  be- 
fore the  world  began:  'In  hope  of  eternal  life,' 
saith  Paul,  'which  God,  that  cannot  lie,  promised 
before  the  world  began.'  Tit.  i.  2.  And  this  is,  that 
we  might  hope.  Men  that  use  to  hope  to  enjoy 
that  money  or  estate,  that  by  those  that  are  faith- 
ful is  promised  to  them,  and  put  into  the  hands  of 
trusty  persons  for  them  ;  why  this  is  the  case,  God 
that  cannot  lie,  has  promised  it  to  the  hopers,  and 
has  put  it  into  the  hand  of  the  trusty  Jesus  for  us, 
therefore  let  us  hope  that  in  his  times  we  shall  both 
Bee  and  enjoy  the  same  we  hope  for. 

4.  Yea,  that  all  ground  of  doubt  and  scruple  as 
to  this  might  be  removed  out  of  the  way,  when 
Christ,  who  as  to  what  was  last  said,  is  our  hope, 
iTi.  i.  1.  shall  come,  he  shall  bring  that  grace  and 
mercy  with  him  that  shall  even  from  before  his 
judgment-seat  remove  all  those  things  that  might 
have  any  tendency  in  them  to  deprive  us  of  our 
hope,  or  of  the  thing  hoped  for  by  us.     Hence 
Peter  bids  us,  '  Be  sober  and  hope  to  the  end,  for 
the  grace  that  is  to  be  brought  unto  you  at  the 
revelation  of  Jesus  Christ.'  U'e.  i.  13.     Also  as  to 
this,  Jude,  the  servant  of  Jesus  Christ,  joins  with 
him,  saying,  'Keep  yourselves  in  the  love  of  God, 
looking  for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life.'  jajc  21.     Here  then  you  see  that 
there  is  grace  and  mercy  still  for  us  in  reversion ; 
grace  and  mercy  to  bo  brought  unto  us  at  the  re- 
velation, or  second  coming  of  Jesus  Christ.     How 
then  can  we  be  hindered  of  our  hope?     For  trans- 
j.orting  mercy  will  then  be  busy  for  them  that  in- 
deed have  hero  the  hope  of  eternal  life.      'And 
they  shall  be  mine,  saith  tho  Lord  of  hosts,  in  that 
day  when  I  make  up  my  jewels ;  and  I  will  spare 
tbcm,  as  a  man  sparcth  his  own  sou  that  serveth 


him.'  MaL  iii.  17.  None  knows  the  mystery  of  God's 
win  in  all  things  revealed  in  his  Word.  Therefore 
many  texts  are  looked  over,  or  laid  by,  as  those 
whose  key  doth  go  too  hard ;  nor  will  I  boast  of 
any  singular  knowledge  in  any  particular  thing.* 
Yet  methinks  since  grace  and  mercy  was  not  only 
brought  by  Christ  when  he  came  into  the  Avorld, 
but  shall  be  brought  again  Avith  him  when  he  comes 
in  his  Father's  glory,  it  signifies,  that  as  the  first 
brought  the  beginning  of  eternal  life  to  us  while 
we  were  enemies,  this  second  will  bring  the  full 
enjoyment  of  it  to  us  while  we  are  saints,  attended 
with  many  imperfections.  And  that  as  by  the 
first  grace  of  all  unworthiness  was  pardoned  and 
passed  by ;  so  by  this  second  grace,  the  grace  that 
is  to  be  brought  unto  us  at  the  revelation  of  Jesus 
Christ,  all  shortness  in  duties,  and  failings  in  per- 
formances, shall  be  spared  also  ;  and  we  made  pos- 
sessors by  virtue  of  this  grace  and  mercy  of  the 
blessings  hoped  for,  to  wit,  the  blessings  of  eternal 
life.  But  thus  much  for  the  duty  contained  in  the 
exhortation,  to  wit,  of  hoping. 

[Seco7id.  A  direction  to  the  well  managing  of  tlie 
duty  of  hope.  ] 

I  shall  therefore  come,  in  tlie  next  place,  to 
treat  of  the  well  managing  of  this  duty  with  re- 
ference to  its  primary  object,  which  is  the  Lord 
himself.  '  Let  Israel  hope  in  the  Lord. '  There  is, 
a  general  object  of  hope,  and  there  is  a  particular 
object ;  there  is  a  common  object,  and  there  is  a  spe- 
cial one.  Of  the  general  and  common  object,  to 
wit,  of  heaven  and  happiness,  I  have  said  some- 
thing already ;  wherefore  it  remains  that  now  we 
come  and  treat  of  this  particular  and  special  object 
of  our  hope:  'Let  Israel  hope  in  the  Lord.'  Tho 
Lord,  therefore,  is  to  be  the  particular  and  special 
object  of  our  hope :  '  Let  Israel  hope  in  the  Lord.' 
Now  in  that  there  is  not  only  a  duty  here  exhorted 
to,  but  a  direction  for  the  better  management  of 
that  duty,  to  the  particular  and  special  object  upon 
which  this  duty  should  be  exercised,  it  suggesteth, 
how  apt  good  men  are,  especially  in  times  of  trou- 
ble, the  case  of  Israel  now,  to  fix  their  hopes  in 


*  How  forcibly  docs  this  remind  us  of  the  escape  of  tlie 
poor  doubting  pilgrims  from  the  castle  of  Giant  Despair.  The 
outer  gate,  like  that  of  the  prison  in  which  Peter  was  confined, 
was  of  iron.  Ac.  xii.  10.  But  Peter  had  a  heavenly  messenger 
as  his  guide,  and  faith  was  in  lively  exercise,  so  that  'the  gate 
opened  to  them  of  his  own  accord.'  '  God  cut  the  gates  of  iron 
in  sunder.'  Ps.  cvii.  16.  The  pilgrims  lay  for  four  days  under 
dreadful  sufferings,  bordering  on  black  despair.  He  had  over- 
looked or  laid  by  the  'key  that  doth  go  too  hard;'  prayer 
brought  it  to  his  recollection,  and  he  cried  out,  '  What  a  fool 
am  I  thus  to  be  in  a  stinking  dungeon,  when  I  may  as  well 
walk  at  liberty.'  He  recollected  the  '  key  called  promise,' 
which  will  open  all  the  gates  in  Doubting  Castle;  and  although 
the  lock  of  that  iron  gate  went  damnable  hard,  jxt  the  key 
did  ojien  it,  and  the  prisoners  escaped ;  sec  Grace  Abounding/, 
Nos.  2GI-2C3.  Fellow-pilgrims '  look  not  over,'  nor  '  lay  by,' 
those  keys  that  'go  too  hard,'  the  prayerful  use  of  which  may 
save  U5  much  bitter  dejection  and  gloomy  doubts. — £d. 


ISRAEL'S  HOPE  ENCOURAGED. 


585 


other  things  than  on  the  Lord,  Wo  liavo  seen  a 
Gireat  deal  of  this  in  our  days ;  our  days  indeed 
have  been  days  of  trouble,  especially  since  the  dis- 
covery of  the  Popish  plot,  for  then  we  began  to 
fear  cutting  of  throats,  of  being  burned  in  our  beds, 
and  of  seeing  our  children  dashed  in  pieces  before 
our  faces.  But  looking  about  us,  we  found  wc  had 
a  gracious  king,  brave  parliaments,  a  stout  city, 
good  lord-mayors,  honest  sheriffs,  substantial  laws 
against  them,  and  these  we  made  the  object  of  our 
hope,  quite  forgetting  the  direction  in  this  exhor- 
tation, •  Let  Israel  hope  in  the  Lord.'  For  indeed 
the  Lord  ought  to  be  our  hope  in  temporals,  as 
well  as  in  spirituals  and  eternals.  Wherefore 
Israel  of  old  were  checked,  under  a  supposition  of 
placing  their  hope  for  temporals  in  men ;  *  It  is 
better  to  trust  in  the  Lord,  than  to  put  confidence 
in  man.  It  is  better  to  trust  in  the  Lord,  than  to 
put  confidence  in  princes.'  r-s.  cxviii.  8,  9.  And  again, 
'Put  not  your  trust  in  princes,  nor  in  the  son  of 
man,  in  whom  there  is  no  help.'  Ps.  cxW.  3.  This 
implieth  that  there  is  in  us  an  incidency  to  forget 
God  our  hope,  and  to  put  confidence  in  something 
else.  And  to  be  sure  we  shall  find  it  the  more 
difficult  to  make  the  Lord  our  hope  only,  when 
things  that  are  here,  though  deceitfully,  proffer  us 
their  help.*  But  my  design  is  not  to  treat  of  the 
object  of  hope  but  with  reference  to  the  next  world. 
And  as  to  that  we  iTiust  take  heed  that  we  set 
our  hope  in  God,  in  God  in  the  first  place,  and  in 
nothing  below  or  beside  himself.  To  this  end  it  is 
that  he  has  given  us  his  word,  and  appointed  a  law 
to  Israel. 

I.  Because  of  his  own  grace  he  is  become  the 
special  object  of  hope,  designing  himself  in  the 
most  special  sense  to  be  the  portion  of  his  people. 
Ps.  ixxviii.  5-7 — 'The  Lord  is  my  portion,  saith  my 
soul,  therefore  Avill  I  hope  in  him.'  La.  ii..  21. 
Wherefore  this  we  must  look,  well  to,  and  take  heed 
that  we  miss  not  of  this  object,  rs.  cxM.  5.  This  is 
the  special  object,  the  ultimate  object,  the  object 
that  we  cannot  be  without ;  and  that,  short  of 
which,  we  cannot  be  happy  as,  God  willing,  shall 
be  showed  more  anon.  Je.  1.  7.  God  is  not  only  hap- 
piness in  himself,  but  the  life  of  the  soul,  and  he 
that  puts  goodness  into  every  thing  in  the  next 
world,  in  which  goodness  shall  be  found.  Je.  xvii.  13. 
And  this  our  Lord  Jesus  Christ  himself  afiirmeth, 


*  The  mimler  of  Sir  E.  Godfrey,  and  the  fears  of  a  Popish 
plot,  greatly  alarmed  the  country  at  this  time.  The  recoilec- 
tion  of  the  frightful  atrocities  committed  by  the  Papists  upon 
the  uuofFeudiug  and  unarmed  Protestants  in  Ireland,  led  to  the 
fears  which  arc  here  so  forcibly,  but  naturally,  expressed. 
Although  wc  are  licre  directed  to  the  sole  ground  of  liope  in 
the  spiritual  warfare,  yet  doubtless,  iu  temporal  things,  Bunyan 
felt  the  necessity  of  human  agency.  Had  he  lived  to  witness 
the  punishment  inflicted  on  these  murderers  by  William  III., 
he  would  have  owned  mth  gratitude  the  services  rendered  to 
the  nation  by  that  warlike  king  and  his  brave  parli;miciit.' — Ed. 
VOL.  I. 


when  he  saith,  'I  am  the  way,'  to  wit,  the  way  to 
life  and  happiness.  And  yet  he  saith,  *  I  am  the 
way  to  the  Father,'  for  that  it  is  nB  that  is  the 
fountain  and  ocean  of  happiness  and  bliss. 

So  then,  that  we  might  in  the  next  world  bo 
heirs  of  the  highest  good,  God  has  made  us  heirs 
of  his  own  good  self;  'Heirs  of  God,  and  joint  heirs 
with  Christ;'  heirs  of  God  through  Christ.  Ro.viu.  17. 
Ga.  iv.  7.  This  God,  this  eternal  God,  therefore,  is 
of  necessity  to  be  the  object  of  our  hope,  because 
he  is,  of  grace,  become  our  hope.  The  church  in 
heaven,  called  the  body  and  temple  of  God,  is  to 
be  an  habitation  for  himself,  when  it  is  finished,  to 
dwell  in  for  ever  and  ever.  This  then  we  hope 
for,  to  wit,  to  be  possessed  at  that  day  with  eter- 
nal life ;  eternal  glory.  iTi.  vi.  12, 19.  Now  this  eter- 
nal life  and  eternal  glory  is  through  God  the  hope 
of  his  people.  iPe.  v.  10.  Un.  v.  20.  And  for  this  end, 
and  to  this  bliss,  are  we  called  and  regenerate  in 
this  world,  '  That  being  justified  by  his  grace,  we 
should  be  made  heirs,  according  to  the  hope  of 
eternal  life. '  Tit.  iU.  7.  Nor  can  it  be,  that  heaven 
and  happiness  should  ever  be  the  portion  of  them 
that  make  not  God  their  hope,  any  more  than  such 
a  lady  should  hope  to  enjoy  the  estate  of  such  a 
lord,  who  first  makes  not  the  lord  himself  her  hus- 
band.t  Heaven,  heaven  is  the  talk  of  the  igno- 
rant, while  the  God  of  heaven  they  cannot  abide. 
But  shall  such  ever  come  to  glory?     But, 

II.  God  must  be  the  special  object  of  our  hope, 
and  him  in  special  that  must  be  enjoyed  by  us  in 
the  next  world,  or  nothing  can  make  us  happy. 
We  will  suppose  now,  for  the  illustrating  of  this 
matter,  that  which  is  not  to  be  supposed.     As, 

1.  Suppose  a  man,  when  he  dieth,  should  go  to 
heaven,  that  golden  place,  what  good  would  this 
do  him,  if  he  was  not  possessed  of  the  God  of  it  ? 
It  would  be,  as  to  sweetness,  but  a  thing  unsa- 
voury; as  to  durableness,  but  a  thing  uncertain; 
as  to  society,  as  a  thing  forlorn  ;  and  as  to  life,  but 
a  place  of  death.  All  this  is  made  to  appear  by 
the  angels  that  fell;  for  when  fallen,  what  was 
heaven  to  them  ?  Suppose  they  staid  but  one  quar- 
ter of  an  hour  there  after  their  fall,  before  they 
were  cast  out,  what  sweetness  found  they  there, 
but  guilt?  What  stay,  but  a  continual  fall  of 
heart  and  mind  ?  What  society,  but  to  be  aban- 
doned of  all  ?  And  what  life,  but  death  in  its  per- 
fection? Yea,  if  it  be  true  that  some  think,  that 
for  the  promoting  of  grace,  they  are  admitted  yet 
to  enter  that  place  to  accuse  the  saints  on  earth, 
yet  what  do  they  find  there  but  what  is  grievous 


t  How  infinite  is  the  condescension  of  Jehovali  to  enter  into 
such  a  relationship  with  every  member  of  his  mystical  body, 
the  church.  'Thy  Jlaker  is  thy  husband,  the  Lord  of  Hosts 
ii-  his  name'  Is.  liv.  5.  Surely  "it  liath  not  entered  into  llie 
heart  of  man  to  conceive  the  riches  of  that  endowment,  the 
magniliccucc  of  that  estate. — Eo.  , 
4  E 


KSR 


ISRAEL'S   HOPE   ENCOURAGED. 


to  thcni?  It  U  the  presence  of  God  that  makes 
henvon  ncavcn  in  all  ita  heauteousness.  Hence 
DftvlJ.  when  ho  spealcs  of  heaven,  says,  '  Whom 
have  I  in  heaven  but  thee?'  rs.  iixiii.  25.  As  who 
slioultl  say,  What  would  heaven  yield  to  rae  for  de- 
li<jht^  if  I  was  there  without  my  God  ?  It  is  the 
presence  of  God  that  will  malce  heaven  sweet  to 
those  who  arc  his.  And  as  it  is  that  that  makes 
the  place,  so  it  is  interest  in  him  that  makes  the 
company,  and  the  deeds  that  are  done  there,  plea- 
gant  to  the  soul.  What  solace  can  he  that  is 
without  God,  though  he  were  in  heaven,  have  with 
Abraham,  Isaac,  and  Jacob,  the  prophets  and 
anjxels?  How  could  he  join  in  their  thanks,  and 
praises,  and  blessings  of  him  for  ever  and  ever,  in 
whose  favour,  mercy,  and  grace,  they  are  not  con- 
cerned? 

2.  Suppose  a  man,  when  he  dieth,  should  be 
made  to  live  for  ever,  but  without  the  enjoyment 
of  God,  what  good  would  his  life  do  him?  Why, 
it  would  be  filled  full  of  horror,  darkness,  desola- 
tion, sorrow,  and  all  things  that  would  tend  to  make 
it  bitter  to  the  soul.  Witness  they  that  live  in 
hell ;  if  it  be  proper  to  say  they  live  in  hell  ?  It 
is  no  more  possible  for  a  man  to  live  happily,  were 
he  possessed  of  all  that  heaven  and  life  could  afford 
him,  suppose  him  to  be  without  interest  in  God, 
than  it  is  for  a  man  that  hath  all  the  enjoyments 
of  this  world,  if  the  sun  was  taken  from  him  out  of 
the  firmament.  As  all  things,  whether  it  be 
heaven,  angels,  heavenly  pleasures  and  delights, 
have  had  their  being  of  him,  so  their  being  is  con- 
tinued by  him,  and  made  sweet  of  him. 

Now,  for  the  well  managing  of  our  hope,  with 
reference  to  this  special  object  of  it,  there  are  these 
things  to  be  considered.  And  now  I  speak  to  all. 
We  must  know  him  right,  we  must  come  to  him 
right.  (1.)  We  must  know  him  right.  It  is  essen- 
tial to  happiness,  and  so  to  the  making  of  the  God 
of  heaven  our  hope,  to  know  him  rightly.  Jn.  itH. 
1-3.  It  is  not  every  fancy,  or  every  imagination  of 
God,  that  thou  niayst  have,  that  will  prove  that 
therefore  thou  knowest  God  aright.  In  him  there 
'is  no  variableness,  neither  shadow  of  turning.' 
J*.  1. 17.  He  only  is  what  he  is,  what  imaginations 
soever  we  have  of  him.  We  may  set  up  idols  and 
images  of  him,  as  much  in  our  minds  as  some  do 
in  their  houses  and  in  their  temples,  and  be  as 
great,^  though  not  so  gross  idolaters  as  they.* 
Now  if  thou  wouldst  know  him,  thou  must  dili- 
gently feel  for  him  in  his  works,  in  his  Word,  and 
ia  his  ways,  if  perhaps  thou  mayst  find  the  know- 
ledge of  him.  Pr.  ii.  i-r,.  Ac.  xvii.  27.  (2.)  Beware, 
when  thou  hast  found  him,  tliat  thou  go  to  him  by 
his  Son,  whom  he  has  sanctified  and  sent  into  tlie 


•  Ikware  lest  an  evil  heart,  and  Satan's  devices,  lead  us  to 
idolatry.  All  our  ideiis  of  GoJ  mu>.t  be  formed  aud  governed 
by  his  revelation  of  himself  in  his  Word.— Ed. 


world,  to  be  the  way  for  sinners  to  go  to  Go3; 
and  see  that  thou  keepest  in  this  path  always,  for 
out  of  him  he  is  found  intolerable,  and  a  consum- 
ing-fire. (3.)  Busy  thyself  with  all  thy  might  to 
make  an  interest  in  his  Son,  and  he  will  willingly 
be  thy  Saviour,  for  he  must  become  thine  before 
his  Father  can  be  the  object  of  thy  hope.  Jn.  m.  as. 
He  that  hath  the  Son,  hath  the  Father,  but  con- 
trariwise, he  that  hath  not  him  has  neither.  2  Jn.  9. 
(4.)  Stay  not  in  some  transient  comforts,  but  abide 
restless  till  thou  seest  an  union  betwixt  thee  and 
this  Blessed  One ;  to  wit,  that  he  is  a  root,  and 
thou  a  branch ;  that  he  is  head,  and  thou  a  mem- 
ber. And  then  shalt  thou  know  that  the  case  is 
so  between  thee  and  him,  when  grace  and  his  Spirit 
has  made  thee  to  lay  the  whole  stress  of  thy  justi- 
fication upon  him  and  has  subdued  thy  heart  and 
mind  to  be  'one  spirit'  with  him.  Ro.:v.4,5.  iCo.vi.i7. 
(5.)  This  done,  hope  thou  in  God,  for  he  is  become 
thy  hope,  that  is,  the  object  of  it.  And  for  thy 
encouragement  so  to  do,  consider  that  he  is  ahle 
to  bear  up  thy  heart,  and  has  said  he  will  do  it,  as 
to  this  very  thing,  to  all  those  that  thus  hope  in 
him.  *  Be  of  good  courage  and  he  shall  strengthen 
thine  heart, '  all  ye  that  hope  in  the  Lord.  p».  xxxi  24. 
It  is  manifest,  as  was  said  before,  that,  many  diffi- 
culties lie  in  the  way  of  hoping;  but  God  will 
make  those  difficulties  easy,  by  strengthening  the 
heart  of  him  that  hopeth,  to  hope.  He  has  a  way 
to  do  that,  which  no  creature  can  hinder,  by  the 
blessed  work  of  his  Holy  Spirit.  He  can  show  us 
he  loves  us,  that  he  may  encourage  our  hope.  And 
as  he  can  work  in  us  for  our  encouragement,  so  he 
can  and  will,  as  was  said  before,  himself,  in  his 
time,  answer  our  hope,  by  becoming  our  hope  him- 
self. *  The  Lord  sh/ill  be  the  hope  of  his  people, 
and  the  strength  of  the  children  of  Israel.'  Joel  iii.  le. 
His  faithfulness  also  is  a  great  encouragement 
to  his,  to  hope  for  the  accomplishment  of  all  that 
he  hath  promised  unto  his  people.  '  Hath  he  said 
it,  and  shall  he  not  make  it  good?'  When  he  pro- 
mised to  bring  Israel  into  the  land  of  Canaan,  he 
accomplished  it  to  a  tittle.  '  There  failed  not 
ought  of  any  good  thing  which  the  Lord  had 
spoken  unto  the  house  of  Israel ;  all  came  to  pass.* 
J03.  xxi.  4.5 ;  xiiii.  14.  Also  what  he  with  his  mouth  had 
promised  to  David,  with  his  hand  he  fulfilled  to 
Solomon  in  the  view  of  all  the  thousands  of  Israel. 

IKi.  viiu  22—24.  2Ch.  vi.  7—10. 

[T7iird.  The  2)e.rsons  loho  are  concerned  in  the 
mariagement  of  this  duty  of  hope. '\ 

I  will  omit  making  mention  again  of  the  encour- 
agements spoken  of  before,  and  shall  now  come  to 
the  third  thing  specified  in  this  part  of  the  text,  to 
wit,  to  show  more  distinctly,  who,  and  what  parti- 
cular persons  they  are,  who  are  concerned  in  this 
exhortation  to  hope. 

They  are  put,  as  you  see,  under  this  general 


ISRAEL'S  HOPE  ENCOURAGED. 


;S7 


term  Israel ;  *  Let  Israel  hope  in  tlie  Lord.*  AuJ, 
•lie  shall  save  Israel  from  all  his  trouhles.'  Israel 
is  to  he  taken  three  ways,  in  the  Scripture.  1.  For 
such  that  are  Israel  after  the  flesh.  2.  For  such 
as  are  such  neither  after  the  flesh  nor  the  Spirit ; 
but  in  their  own  fancies  and  carnal  imaginations 
only.  3.  For  such  as  are  Israel  after  God,  or  the 
Spirit. 

1.  Israel  is  to  be  taken  for  those  that  are  such 
after  the  flesh ;  that  is,  for  those  that  sprang  from 
the  loins  of  Jacob,  and  are  called,  'Israel  after  the 
flesh,  the  children  of  the  flesh.'  Now  these,  as 
such,  are  not  the  persons  interested  in  this  exhor- 
tation, for  by  the  flesh  comes  no  true  spiritual  and  ' 
eternal  grace.  Ro.  is.  6-8.  2  Co.  i.  lo-is.  Men  are  not 
within  the  bounds  of  the  promise  of  eternal  life,  as  i 
they  are  the  children  of  the  flesh,  either  in  the  more 
gross  or  more  refined  sense.  Ph.  m.  4-g.  Jacob  was  i 
as  spiritual  a  father  as  any  ke,  I  suppose,  that  now 
professeth  the  gospel ;  but  his  spirituahiess  could  j 
not  convey  down  to  his  children,  that  were  such 
only  after  the  flesh,  that  spirit  and  grace  that 
causeth  sound  conversion,  and  salvation  by  Jesus 
Christ.  Hence  Paul  counts  it  a  carnal  thing  to 
glory  in  this ;  and  tells  us  plainly.  If  he  had  here- 
tofore known  Christ  thus,  that  is,  to  have  been  his 
brother  or  kinsman,  according  to  the  flesh,  or  after 
that,  he  would  henceforth  know  him,  that  is,  so, 
'no  more.'  2Co.  v.  le-is.  For  though  the  children 
of  Israel  be  as  the  sand  of  the  sea,  yet  not  that 
multitude,  but  the  remnant  that  the  Lord  hath 
chosen  and  shall  call,  shall  be  saved.  Ro.  ii.  27.  Joel 
ii.  32.  This,  therefore,  is  as  an  arrow  against  the 
face  of  that  false  doctrine  that  the  Jews  leaned 
upon,  to  wit,  that  they  were  in  the  state  of  grace, 
and  everlasting  favour  of  God,  because  the  child- 
ren and  off'spring  of  Abraham,  Isaac,  and  Jacob. 
Eut, 

2.  Israel  may  be  taken  for  such  as  are  neither 
so  after  the  flesh,  nor  the  Spirit,  but  in  their  own 
fancy  and  imagination  only.  And  such  I  take  to 
be  all  those  that  you  read  of  in  Rev.  ii.  9,  which  said 
'they  were  Jews,  and  were  not,'  'but  did  lie.' 
iii.  9. 

These  I  take  to  be  those  cainal  gospellers,*  that 
from  among  the  Gentiles  pretended  themselves  to 
be  Jews  inwardly,  whose  circumcision  is  that  of 
the  heart  in  the  spirit,  when  they  were  buch  only 
in  their  own  fancies  and  conceits,  and  made  their 
profession  out  as  a  lie.  Ro.  ii.  28,  29.  Abundance  of 
these  there  are  at  this  day  in  the  world ;  men  who 
know  neither  the  Father,  nor  the  Son,  nor  anything 
of  the  way  of  the  Spirit,  in  the  work  of  regenera- 
tion;  and  yet  presume  to  say,  'They  arc  Jews;' 
that  is,  truly  and  spiritually  the  seed  of  Abraham, 

*  Gospellers  was  the  Lick-nanie  for  those  who  loved  the 
gospel  !it  the  Reformat ioi\,  as  Puritau  or  Methodist  iu  a  later 
a^e. — Eu. 


Isaac,  and  Jacob.  'For'  now,  <he  is  not  a  Jew 
which  is  one  outwardly,  neither  wf/wi  circumcision 
which  is  outward  in  the  flesh ;  but  he  is  a  Jew 
which  is  one  inwardly,  and  circumcision  is  that  of 
the  heart  in  the  spirit,  -  whose  praise  is  not  of 
men,  but  of  God.'  And  although  it  may  please 
some  now  to  say,  as  they  of  old  said  to  them  of  the 
captivity,  '  We  seek  your  God  as  ye  do;'  Ezr.  iv.  2; 
yet  at  last  it  will  be  found,  that  as  they,  such  have 
'  no  portion,  nor  right,  nor  memorial,  in  Jerusa- 
lem.' Ne.  ii.  20.  And  I  would  from  hence  caution 
all  to  take  heed  of  presuming  to  count  themselves 
Jews,  unless  tliey  have  a  substantial  ground  so  to 
do.  For  to  do  this  without  a  good  bottom,  makes 
all  our  profession  a  lie ;  and  not  only  so,  but  it 
hindercth  us  of  a  sight  of  a  want  of  an  interest  in 
Jesus  Christ,  without  Avhich  we  cannot  be  saved; 
yea,  such  an  one  is  the  great  self-deceiver,  and  so 
the  worst  deceiver  of  all :  for  he  that  deceives  his 
own  self,  his  own  heart,  is  a  deceiver  iu  the  worst 
sense ;  nor  can  any  disappointment  be  like  unto 
that  which  casts  away  soul  and  bod}'  at  once.  Ja. 
i.  22,  2G.  0  slender  thread!  that  a  man  should 
think,  that  because  he  fancieth  himself  '  an  Israelite 
indeed,'  that  therefore  he  shall  go  for  such  an  one 
in  the  day  of  judgment;  or  that  he  shall  be  able 
to  cheat  God  with  a  pitiful  say-so! 

3.  But  the  Israel  under  consideration  in  the  text, 
is  Israel  after  God,  or  the  Spirit;  hence  they  are 
called  '  the  Israel  of  God,'  because  they  are  made 
so  of  him,  not  by  generation,  nor  by  fancj-,  but  by 
Divine  power.  Ga.  vi.  le.  And  thus  was  the  first  of 
this  name  made  so,  '  Thy  name  shall  be  called  no 
more  Jacob  but  Israel.'  Ge. xxxii.  28.  This  then  is 
the  man  concerned  in  the  text,  '  Let  Israel  hope  in 
the  Lord;'  to  wit,  Israel  that  is  so  of  God's  mak- 
ing, and  of  God's  allowance :  for  men  are  not  de- 
barred from  calling  themselves  after  this  most  godly 
name,  provided  they  are  so  indeed;  all  that  is 
dangerous  is,  when  men  shall  think  this  privilege 
comes  by  carnal  generation,  or  that  their  fancying 
of  themselves  to  be  such  will  bear  them  out  in  the 
day  of  judgment.  Otherwise,  if  men  become  the 
true  servants  of  God  by  Christ,  they  have,  as  I 
said,  an  allowance  so  to  subscribe  themselves. 
'  One  shall  say,  I  am  the  Lord's,  and  another  shall 
call  himself  by  the  name  of  Jacob,  and  another 
shall  subscribe  icith  his  hand  unto  the  Lord,  and 
surname  himself  by  the  name  of  Israel.'  is.  .\iiv.  5. 
But  then,  for  the  further  describing  of  such,  they 
must  be  men  of  circumcised  and  tender  hearts ; 
they  must  be  such  'which  worship  God  in  the 
spirit,  and  that  rejoice  in  Christ  Jesus,  and  tliat 
have  no  confidence  in  the  flesh,'  rhii.  iU.  3,  for  these 
are  the  Natlianiels,  the  Israelites  iudeed  in  whom 
there  is  no  guile,  Jn.  i.  47,  and  these  arc  they  that 
arc  intended  in  the  c.xliortation,  whf'.u  he  snith, 
'  Let  Israel  hope  in  the  Lord.' 


688 


ISRAEL'S   HOPE  ENCOURAGED. 


For  these  arc  formed  for  that  very  ciul,  that 
tlicy  niiglit  Jiopo  in  the  Lord ;  yea,  the  word  and 
testament  are  given  to  tliem  for  this  purpose.  Vs. 
hiviiL  5-7.  Tliese  are  prisoners  of  hope  all  the  time 
tlicy  arc  in  the  state  of  nature,  even  as  the  whole 
creation  is  subjected  under  hope,  all  the  time  of 
its  bondage,  by  the  sin  and  villany  of  man ;  and 
unto  them  it  shall  be  said,  in  the  dispensation  of 
the  fullness  of  time,  '  Turn  you  to  the  strong  hold, 
yo  prisoners  of  hope ;'  Ze.  ix.  12.  as  certainly  as  that 
which  is  called  the  creature  itself  shall  be  delivered 
from  the  bondage  of  corruption,  into  the  glorious 
liberty  of  the  children  of  God.  Ro.  viu.  18-21.  Only 
here,  as  I  said  before,  let  all  men  have  a  care  in 
this  thing:  this  is  the  pinnacle,  the  point ;  he  that 
is  i-ight  here,  is  right  in  all  that  is  necessary  to 
salvation ;  but  he  that  misses  here,  can  by  no 
means  be  right  anywliere  to  his  soul's  advantage 
in  the  other  world. 

[Imjyrovanent.]  If  I  should  a  little  improve  the 
text  where  this  title  is  first  given  to  man,  and  show 
the  posture  he  \vas  in  when  it  was  said  to  him, 
*  Thy  name  shall  be  called  Israel ;'  and  should 
also  debate  upon  the  cause  or  ground  of  that, 
•An  Israelite  indeed,'  thou  mightest  not  repent 
it  who  shall  read  it ;  and  therefore  a  few  words 
to  each. 

1.  When  Jacob  received  the  name  of  Israel,  he 
was  found  wrestling  with  the  angel ;  yea,  and  so 
resolved  a  wrestler  Avas  he,  that  he  purposed,  now 
he  had  begun,  not  to  give  out  without  a  blessing, 
*I  will  not  let  thee  go,'  said  he,   'except  thou 
bless  me.'   Go.  sxxU.  2g.     Discouragements  he  had 
while  he  wrestled  with  him,  to  have  left  off,  before 
lie  obtained  his  desire ;  for  the  angel  bid  him  leave 
off;  'let  me  go,'  said  he.     He  had  wrestled  all 
night,  and  had  not  prevailed;  and  now  the  day 
brake  upon  him,  and  consequently  his  discourage- 
ment was  like  to  be  the  greater,  for  that  now  the 
majesty  and  terribleness  of  him  with  whom  he 
wrestled  would  be  seen  more  apparently ;  but  this 
did  not  discourage  him :  besides,  he  lost  the  use 
of  a  limb  as  lie  wrestled  with  him  ;  yet  all  would 
not  j.ut  this  Israel  out.     Pray  he  did,  and  pray  he 
would,  and  nothing  should  make  him  leave  oil' 
prayer,  until  he  had  obtained,  and  therefore  he 
wiis  called  •  Israel.'     «  For  as  a  prince  hast  thou 
power  with  God  and  with  men,  and  hast  prevailed.' 
lie.  xixu.  2s,  30.      A  wrestling  spirit  of  prayer  is  a 
demonstration  of  an  Israel   of  God ;  this  Jacob 
hn.l,  this  he  made  use  of,  and  by  this  he  obtained 
the  name  of  '  Israel.'.    A  wrestling  spirit  of  prayer 
in  straits,  difficulties,  a,ul  distresses;  a  wrestling 
spirit  of  prayer  wjien  alune  iu  private,  in  the  niglif, 
when  no  eye  sccth  but  God's  then  to  be  at  it,  then 
to  lay  hull  of  God,  then  to  wrestle,  to  hold  fast, 
and  nut  to  give  over  untU  the  blessing  is  obtained, 
a  a  Bign  of  one  tlmt  is  an  Israel  of  God. 


2.  *  Behold  an  Israelite  indeed,  in  whom  is  no 
guile.'  Jn.  i.  47.  This  was  the  testimony  of  the 
Lord  Jesus  concerning  Nathaniel,  ver.  4g.  Nathan- 
iel was  persuaded  by  Philip  to  come  to  Jesus,  and 
as  he  was  coming,  Jesus  saith  to  the  rest  of  the 
disciples  concerning  him,  '  Behold  an  Israelite  in- 
deed, in  whom  is  no  guile.'  Then  said  Nathaniel 
to  Jesus,  'Whence  knowest  thou  me?  Jesus 
answered  and  said  unto  him.  Before  that  Philip 
called  thee,  when  thou  wast  under  the  fig-tree  I 
saw  thee.'  ver.  15.  Nathaniel,  as  Jacob,  was  at 
prayer,  at  prayer  alone  under  the  fig-tree,  wrest- 
ling in  prayer,  for  what  no  man  can  certainly  tell, 
but  probably  for  the  Messias,  or  for  the  revelation 
of  him :  for  the  seeing  Jews  were  convinced  that 
the  time  of  the  promise  was  out ;  and  all  men  were 
in  expectation  concerning  John,  whether  he  might 
not  be  he.  Lu.  m.  15.  But  Nathaniel  was  under  the 
fig-tree,  alone  with  God,  to  inquire  of  him,  and 
that  with  great  earnestness  and  sincerity ;  else  the 
Lord  Jesus  would  not  thus  have  excused  him  of 
hypocrisy,  and  justified  his  action  as  he  did,  con- 
cluding from  what  he  did  there  that  he  was  a  true 
son  of  Jacob  ;  and  ought,  as  he,  to  have  his  name 
changed  from  what  his  parents  gave  him,  to 
this  given  him  of  Christ,  '  An  Israelite  indeed.' 
Wherefore,  from  both  these  places,  it  is  apparent, 
that  a  wrestling  spirit  of  prayer,  in  private,  is  one 
of  the  best  signs  that  this  or  that  man  or  woman 
is  of  Israel ;  and,  consequently,  such  who  arc 
within  the  compass  of  the  exhortation  here,  saying, 
'  Let  Israel  hope  in  the  Lord.'  I  say,  it  is  this 
wrestling  spirit  of  prayer  with  God  alone ;  for  as 
for  that  of  public  prayer,  though  I  will  not  con- 
demn it,  it  gives  not  ground  for  this  character,  not- 
withstanding all  the  flourishes  and  excellencies  that 
may  therein  appear.  I  am  not  insensible  what 
pride,  what  hypocrisy,  what  pretences,  what  self- 
seekings  of  commendations  and  applause,  may  be 
countenanced  by  those  concerned  in,  or  that  make 
public  prayers  ;  and  how  little  thought  or  savour 
of  God  may  be  in  all  so  said ;  but  this  closet, 
night,  or  alone  prayer,  is  of  another  stamp,  and 
attended,  at  least  so  I  judge,  with  that  sense,  those 
desires,  that  simplicity,  and  those  strugglings, 
wherewith  that  in  public  is  not.*  Nay,  I  think 
verily  a  man  cannot  addict  himself  to  these  most 
solemn  retirements,  without  some  of  Jacob's  and 
Nathaniel's  sense  and  sincerity,  wrestlings  and 
restlessness  for  mercy ;  wherefore,  laying  aside 
all  other,  I  shall  abide  by  this.  That  the  man  that 
is  as  I  have  here  described,  is  not  an  Israelite  of 

*  Tliese  are  solemn  aud  bitter  truths.  While  the  public 
assembly  is  at  times  the  gate  of  heaven  to  the  soul,  sincerity 
is  better  evidenced  by  heart-wrestling  with  God  in  private. 
No  duty  draws  down  such  blessinas  from  heaven,  nor  has 
preatcr  op])osition  from  Satan,  than  earnest  closet  prayer. 
While  it  humbles  the  soul  before  God,  it  excites  oiu'  zeal  in 
1  good  works  aud  a  hcaveuly  conduct  towards  man, — En. 


ISPxAEL'S   HOPE   ENCOURAGED. 


5S9 


tlic  ficsL,  nor  one  so  only  in  his  fiincy  or  imagina- 
tion, but  one  made  so  of  God  ;  one  that  is  called  a 
child  of  promise,  and  one  to  whom  this  exhortation 
doth  belong:  « Let  Israel  hope  in  the  Lord;'  to 
Trit,  they  that  serve  God  by  prayer  day  and  night. 
Lu.ii.37.  Ac.  xxvi.  5-7.  These,  I  Say,  are  Israel,  the 
Israel  of  God,  and  let  these  hope  in  the  Lord,  from 
now,  'henceforth,  and  for  ever.'  Ps.  cxxxi.  3. 

[Second.     Tlie  manner  hy  ivhich  the  exhortation 
is  expressed.^ 

Having  thus  briefly  touched  upon  those  three 
things  that  are  contained  in  the  matter  of  the  ex- 
hortation, I  now  come  to  speak  a  word  to  the  manner 
of  praises  by  which  the  exhortation  is  presented  to 
us,  '  Let  Israel  hope;'  he  doth  not  say,  Israel  hath 
hoped ;  Israel  did  hope ;  or  Israel  can  hope,  but 
*  let  Israel  hope  in  the  Lord.'  '  Let'  is  a  word  very 
copious,  and  sometimes  signifies  this,  and  some- 
times that,  even  according  as  the  nature  or  reason 
of  the  thing  under  debate,  or  to  be  expressed,  will 
with  truth  and  advantage  bear.      Let  him  hope. 

First.  Sometimes  '  let '  is  equivalent  to  a  com- 
mand ;  '  Let  every  soul  be  subject  to  the  higher 
powers,'  this  is  a  command.  '  Let  all  things  be 
done  decently  and  in  order,'  this  also  is  a  com- 
mand. So  here,  *  Let  Israel  hope,'  this  also  is  a 
command ;  and  so  enjoins  a  duty  upon  Israel ;  for 
why,  since  they  seek  for  mercy,  should  they  not 
have  it ;  now  a  command  lays  a  very  strong  obli- 
gation upon  a  man  to  do  this  or  another  duty.  '  He 
commandeth  all  men  every  where  to  repent ; '  but 
Israel  only  to  hope  in  his  mercy.  Now  take  the 
exhortation  and  convert  it  into  a  commandment, 
and  it  showeth  us,  (1.)  in  what  good  earnest  God 
offers  his  mercy  to  his  Israel ;  he  commands  them 
to  hope  in  him,  as  he  is  and  will  be  so  to  them. 
(2.)  It  supposes  an  impediment  in  Israel,  as  to  the 
faculty  of  receiving  or  hoping  in  God  for  mercy; 
we  that  would  have  God  be  merciful,  we  that  cry 
and  pray  to  him  to  show  us  mercy,  have  yet  that 
weakness  and  impediment  in  our  faith,  which 
greatly  hindereth  us  from  a  steadfast  hoping  in 
the  Lord  for  mercy.  (3.)  It  suggesteth  also,  that 
Israel  sins,  if  he  hopeth  not  in  God,  God  would 
not  that  all  should  attempt  to  hope,  because  they 
have  no  faith ;  for  he  is  for  having  of  them  first 
believe,  knowing  that  it  is  in  vain  to  think  of  liop- 
ingj  until  they  have  believed ;  but  Israel  has  be- 
lieved, and  therefore  God  has  commanded  them  to 
hope,  and  they  sin  if  they  obey  him  not  iu  this,  as 
in  all  other  duties.  He  commands  thee,  I  say, 
since  thou  hast  believed  in  his  Son,  to  hope,  that 
is,  to  cx]iect  to  see  his  face  in  the  next  world  with 
joy  and  comfort;  this  is  hoping,  this  is  thy  duty, 
this  God  commands  thee. 

Second.  As  this  word  *  let '  is  sometimes  equi- 
valent to  a  command,  so  it  is  expressed  sometimes 


also  to  shov.'  a  grant,  leave,  or  license,  to  do  a 
thing ;  such  are  these  that  follow,  '  Let  us  come 
boldly  to  the  throne  of  grace.'  lie.  iv. o.  'Let  us 
di-aw  near  with  a  true  heart.'  ch.  x.  *  Let  us  hold 
fast  the  profession  of  our  faith  without  wavering.' 
ver.  22,  23.  Here  also  this  manner  of  expressing  the 
tiling  may  be  taken  in  the  same  sense,  to  wit,  to 
show  that  Israel  has  a  grant,  a  leave,  a  license, 
to  trust  in  the  Lord.  And  0 !  what  a  privilege  is 
this,  but  who  believes  it?  And  yet  as  truly  as 
God  has  granted  to  Jacob,  to  Israel,  repentance 
unto  life,  and  by  that  means  has  made  him  fly  for 
refuge,  to  lay  hold  of  Christ  set  before  him  as  a 
justifier ;  so  has  he  granted  him  leave  and  licence 
to  trust  in  him  for  ever,  and  to  hope  for  his  favour 
in  the  next  Avorld. 

And  if  you  take  the  word  in  this  sense,  to  wit, 
for  a  grant,  leave,  or  licence,  to  hope  in  God  ;  then 
(1.)  This  shows  how  liberal  God  is  of  himself,  and 
things,  to  Israel.  Let  Israel  hope  in  me,  trust  to 
me,  expect  good  things  at  my  hand ;  I  give  him 
leave  and  licence  to  do  it.  Let  him  live  iu  a  full 
expectation  of  being  with  me,  and  with  my  Son  iu 
glory;  I  give  him  leave  to  do  so;  he  has  licence 
from  me  to  do  so.  (!?.)  Understand  the  word  thus, 
and  it  shows  us  with  what  boldness  and  confidence 
God  would  have  us  hope  in  him.  They  that  have 
leave  and  licence  to  do  a  thing,  may  do  it  with 
confidence  and  boldness,  without  misgivings  and 
reluctances  of  mind ;  this  is  our  privilege  ;  we  may 
live  in  a  full  assurance  of  hope  unto  the  end,  we 
may  hope  perfectly  to  the  end,  we  have  leave, 
licence,  and  a  grant  to  do  it.  (3.)  Understand 
the  word  thus,  and  it  also  shows  you  how  muddy, 
how  dark  those  of  Israel  are,  and  how  little  tlicy 
are  acquainted  with  the  goodness  of  their  God, 
who  stand  shrinking  at  his  door  like  beggars,  and 
dare  not  in  a  godly  sort  be  bold  with  his  mercy. 
Wherefore  standest  thou  thus  with  thy  Ifs  and  thy 
0-buts,  0  thou  poor  benighted  Israelite.  Where- 
fore puttest  thou  thy  hand  in  thy  bosom,  as  being 
afraid  to  touch  the  hem  of  the  garment  of  the 
Lord?  Tliou  hast  a  leave,  a  grant,  a  licence,  to 
hope  for  good  to  come,  thy  Lord  himself  has  given 
it  to  thee,  saying,  '  Let  Israel  hope  in  the  Lord.' 

Third.  This  word  'let'  is  also  sometimes  used 
by  way  of  rebuke  and  snub ;  '  Let  her  alone,  for 
her  soul  is  vexed.'  2  Ki.  iv.  27.  '  Let  her  alone,  why 
trouble  ye  her?'  Mar.  .\iv.  6.  'Refrain  from  these 
men,  and  let  them  alone.'  Ac.  t.  ss.  And  it  may  also 
so  be  taken  here.  But  if  so,  then  it  implies,  that 
God  in  this  exhortation  rebuketh  those  evil  instru- 
ments, those  fallen  angels,  with  all  others  that 
attempt  to  hinder  us  in  the  exercise  of  this  duty. 
As  Boaz  said  to  his  servants,  when  Ruth  was  to 
glean  in  his  field,  '  let  her  glean  even  among  tho 
sheaves,  and  reproach  her  not.'  Ru.  ii.  is,  ic.  \ \  e 
have  indeed  those  that  continually  endeavour  to 


690 


ISRAEL'S   HOPE  ENCOURAGED. 


liiiuler  us  of  living  in  the  full  assurance  of  hope, 
ns  to  being  witli^GocI  mid  with  Christ  in  glory: 
but  here  is°a  rebuke  for  sueli,  'Let  Israel  hope  in 
the  Lord.'     And  it  sliows  us,  1.   That  what  sug- 
;rcstions  come  from  Satan  to  make  us  that  are 
Israelites  to  doubt,  come  not  for  that  end,  by  vir- 
luc  of  any  commission  that  he  hath  from  God. 
Cod  has  rebuked   him  in  the  text,  and  you  may 
sec  it  also  elsewhere.     These  temptations,  there- 
fore, are  rather  forged  of  malice,  and  of  despite  to 
our  faith  and  hope ;  and  so  should  be  accounted 
by  us.  Zee.  i.  1-3.     2.  This  shows  us  also  that  we 
should  take  heed  of  crediting  of  that  which  comes 
unto  us  to  hinder  our  hope  in  the  Lord ;  lest  we 
take  part  with  Satan,  while  God  rebuketh  him, 
and  countenanccth  that  which  fights  against  the 
grace  of  God  in  us.     3.  It  shows  us  also  that  as 
faith,  so  hope,  cannot  be  maintained  with  great 
difficulty,  and  that  we  should  endeavour  to  main- 
tain it,  and  hope  through  every  difficulty. 

FourVi.  This  word  '  let  '  is  sometimes  used  by 
way  of  request  or  intreaty.  '  I  pray  thee,  let 
Tamar  my  sister  come,'  2Sa.  xiii.  c.  'Let  it  be 
granted  to  the  Jews  to  do,'  &c.  Es.  ix.  i3.  And  if 
it  be  so  to  be  taken  here,  or  if  in  the  best  sense 
tills  interpretation  of  it  may  here  be  admitted,  the 
consideration  thereof  is  amazing ;  for  then  it  is  all 
one  as  if  God  by  the  mouth  of  his  servant,  the  pen- 
man of  this  psalm,  did  intreat  us  to  hope  in  him. 
And  why  this  may  not  be  implied  here,  as  well  as 
expressed  elsewhere,  I  know  not.  '  God  did  be- 
seech yoa  by  us;  we  pray  you  in  Christ's  stead,  be 
yc  reconciled  to  God.'  'JCo.  v.  20.  Why  should  God 
beseech  us  to  reconcile  to  him,  but  that  we  might 
hojie  in  him  ?  And  if  it  be  thus  taken  here,  it 
shows,  1.  The  great  condescension  of  God,  in  that 
he  dotli  not  only  hold  out  to  us  the  advantages  of 
hoping  in  God,  but  desires  that  Ave  should  hope, 
that  we  niiglit  indeed  be  partakers  of  those  advan- 
tages. 2.  It  teaches  us  also  humility,  and  that 
always  in  the  acts  of  faith  and  hope  we  should  mix 
blushing,  and  shame,  with  our  joy  and  rejoicing. 
Kiis  tlic  ground,  sinner ;  put  '  thy  mouth  in  the 
dust,  if  so  be  there  may  be  hope.'  La.  iii.  29. 

/'l/?/t.  And  lastly.  This  word  is  used  sometimes 
by  way  of  caution.  '  Let  him  that  thiaketh  he 
standcth,  take  heed  lest  he  fall.'  1  Co.  x.  12.  '  Let 
us  therefore  fear  lest  a  promise  being  left  us  of  en- 
tering into  his  rest,  any  of  you  should  seem  to 
come  short  of  it.'  iie.  w.  1.  and  if  it  should  be  so 
taken  here,  tlien,  1.  Tliis  shows  us  the  evil  of  des- 
pair, and  that  we  at  times  arc  incident  to  it ;  our 
daily  weaknesses,  our  fresh  guilt,  our  often  decays, 
our  aptness  to  forget  the  g.,odness  of  God,  are 
(Urcct  tendencies  unto  this  evil,  of  which  we  should 
be  aware;  for  it  robs  God  of  his  glory,  and  us  of 
our  comfi.rt,  and  gratifies  none  but  the  devil  and 
uubeUef.     2.   It  bhowclh  us  that  despair  is  a  fall, 


a  falling  down  from  our  liberty ;  our  liberty  is  to 
hope ;  it  is  our  portion  fi-om  God ;  for  he  hath  said 
that  himself  will  be  the  hope  of  his  people.  To 
do  the  contrary,  is  therefore  a  falling  from  God,  a 
departing  from  God  through  an  evil  heart  of  unbe- 
lief. It  is  the  greatest  folly  in  the  world  for  an 
Israelite  to  despair ;  '  Why  sayest  thou,  0  Jacob, 
and  speakest,  0  Israel,  My  way  is  hid  from  the 
Lord,  and  my  judgment  is  passed  over  from  my 
God  ?  Ilast  thou  not  known  ?  hast  thou  not  heard, 
that  the  everlasting  God,  the  Lord,  the  Creator  of 
the  ends  of  the  earth,  fainteth  not  ?  There  is  no 
searching  of  his  understanding.  He  giveth  power 
to  the  faint;  and  to  them  that  have  no  might,  he 
increaseth  strength.  Even  the  youths  shall  faint 
and  be  weary,  and  the  young  men  shall  utterly  fall. 
But  they  that  wait  upon,'  that  is,  hope  in,  '  the 
Lord,  shall  renew  tJieir  strength;  they  shall  mount 
up  with  wings  as  eagles,  they  shall  run  and  not  be 
weary,  and  they  shall  walk  and  not  faint. '  is.  xl  27-31. 

[Third.  Inferences  from  the  exJiortation.l 

Now  we  come  to  those  inferences  that  do  natu- 
rally flow  from  this  exhortation,  and  they  are  in 
number  four. 

First.  That  hope  and  the  exercise  of  it,  is  as 
neeesary  in  its  place,  as  faith,  and  the  xhe  first  infer- 
exercise  of  it.      All  will  grant  that  *"'^''- 

there  is  need  of  a  daily  exercise  of  faith;  and  we 
are  bid  to  hope  unto  the  end,  because  hope  is  the 
grace  that  relieveth  the  soul  when  dark  and  weary. 
Hope  is  as  the  bottle  to  the  faint  and  sinking  spirit. 
Hope  calls  upon  the  soul  not  to  forget  how  far  it 
is  arrived  in  its  progress  towards  heaven.  Hope 
will  point  and  show  it  the  gate  afar  off;  and  there- 
fore it  is  called  the  hope  of  salvation.  Hope  exer- 
ciseth  itself  upon  God. 

1.  By  those  mistakes  that  the  soul  hath  former- 
ly been  guilty  of,  with  reference  to  the  judgment 
that  it  hath  made  of  God,  and  of  his  dealings  with 
it.  And  this  is  an  excellent  virtue.  'I  said,'  once 
says  the  church,  that  'my  hope  is  perished  from 
the  Lord,'  but  I  was  deceived  ;  '  this  I  recall  to  my 
mind,  therefore  have  I  hope;'  that  is,  why,  if  I 
give  way  to  such  distrusting  thoughts,  may  I  not 
be  wrong  again  ?  La.  iii.  I8-21.  Therefore  will  I  hope ! 
This  virtue  is  that  which  belongs  to  this  grace  only; 
for  this  and  this  onlj^  is  it  that  can  turn  unbelief 
and  doubts  to  advantage.  *  I  said  in  my  haste, ' 
said  David,  '  I  am  cut  off  from  before  thine  eyes;' 
nevertheless  I  was  mistaken ;  '  thou  heardest  the 
voice  of  my  supplications  when  I  cried  unto  thee.' 
Vs.  x-xxi.  22.  And  what  use  doth  he  make  of  this  ? 
Why,  an  exhortation  to  all  good  men  to  hope,  and 
to  take  advantage  to  hope  from  the  same  mistakes. 
I  think  I  am  cast  off  from  God,  says  the  soul ;  so 
thou  thoughtest  afore,  says  memory,  but  thou  wast 
mistaken  then,  and  why  not  the  like  again  ?  and 


ISRAEL'S   HOPE  ENCOURAGED. 


)91 


therefore  will  I  hope.  When  I  had  concluded  that 
God  would  never  come  near  me  more,  yet  after  that 
he  came  to  me  again,  and  as  I  was  then,  so  I  am 
now ;  thei'efore  will  I  hope. 

2.  True  hope,  in  the  right  exercise  of  it  upon 
God,  makes  no  stick  at  weakness  or  darkness ;  but 
rather  worketh  up  the  soul  to  some  stay,  by  these. 
Thus  Abraham's  hope  wrought  by  his  weakness. 
Ro.  iv.  And  so  Paul,  when  I  am  weak,  then  I  am 
strong;  I  will  most  gladly  therefore  rejoice  in  mine 
infirmities.  2  Co.  xii.  But  this  cannot  be  done  where 
there  is  no  hope,  nor  but  by  hope :  for  it  is  hope, 
and  the  exercise  of  it,  that  can  say.  Now  I  expect 
that  God  should  bring  good  out  of  all  this.  And 
as  for  the  dark,  it  is  its  element  to  act  in  that: 

*  But  hope  that  is  seen  is  not  hope.'  Uo.  viii.  21.  But 
we  must  hope  for  that  we  see  not.     So  David, 

*  Why  art  thou  cast  down,  0  my  soul  ?  hope  thou 
in  God.'  Christians  have  no  reason  to  mistrust  the 
goodness  of  God,  because  of  their  weakness,  <kc. 
'  /  had  fainted  unless  I  had  believed  to  see.'  Ps. 
xitLL  13.  By  believing  there,  he  means  hoping  to 
see,  as  the  exhortation  drawn  from  thence  doth  im- 
port. 

3.  Hope  will  make  use  of  our  calling,  to  support 
the  soul,  and  to  help  it,  by  that,  to  exercise  itself 
in  a  way  of  expectation  of  good  from  God.  Hence 
the  apostle  prays  for  the  Ephesians,  that  they  may 
be  made  to  see  what  is  '  the  hope  of  their  calling;' 
that  is,  what  good  that  is  which  by  their  calling 
they  have  ground  to  hope  is  laid  up  in  heaven, 
and  to  be  brought  unto  them  at  the  appearance  of 
Jesus  Christ.  Ep.  i.  17,  is.  For  thus  the  soul  by  this 
grace  of  hope  will  reason  about  this  matter :  God 
has  called  me ;  surely  it  is  to  a  feast.  God  has 
called  me  to  the  fellowship  of  his  Son ;  surely  it  is 
that  I  may  be  with  him  in  the  next  world.  God 
has  given  me  the  spirit  of  faith  and  prayer;  surely 
it  is  that  I  might  hope  for  what  I  believe  is,  and 
•wait  for  what  I  pray  for.  God  has  given  me  some 
tastes  already;  surely  it  is  to  encourage  me  to  hope 
that  he  purposeth  to  bring  me  into  the  rich  fruition 
of  the  whole. 

4.  Hope  will  exercise  itself  upon  God  by  those 
breakings  wherewith  he  breaketh  his  people  for 
their  sins.  'The  valley  of  Achor'  must  be  given 
'for  a  door  of  hope.'  iio.  li.  15.  The  valley  of  Achor; 
what  is  that  ?  Why,  the  place  where  Achan  Avas 
stoned  for  his  wickedness,  and  the  place  where  all 
Israel  was  afflicted  for  the  same.  Jos.  vii.  I  say, 
hope  can  gather  by  this,  that  God  has  a  love  to 
the  soul;  for  when  God  hateth  a  man  he  chastiseth 
him  not  for  his  trespasses.*  '  If  ye  be  without 
chastisement,  whereof  all  are  partakers,  then  are 
ye  bastards,  and  not  sons.'  lie.  xu.  8.    Hence  Moses 


*  '  For  whom  the  Lord  loveth,  he  chasteneth,  and  scour' 
eth  every  soa  whom  he  rectiveth.'  He.  xii.  C,  7. — Ed. 


tells  Israel,  that  when  the  hand  of  God  was  upon 
them  for  tlieir  sins,  they  should  consider  in  their 
heart,  '  that  as  a  man  chasteneth  his  son,  so  the 
Lord  thy  God  chasteneth  thee.'  De.  viii.  5.  And  why 
thus  consider,  but  that  a  door  might  be  opened  for 
hope  to  exercise  itself  upon  God  by  this  ?  This 
is  that  also  that  is  intended  in  Paul  to  the  Corin- 
thians, '  When  we  are  judged  we  are  chastened  of 
the  Lord,  that  we  should  not  be  condemned  with 
the  world.'  1  Co.  xi.  32.  Is  not  here  a  door  of  hope  ? 
And  why  a  door  of  hope,  but  that  by  it,  God's 
people,  when  afflicted,  should  go  out  by  it  from 
despair  by  hope  ? 

[^Secoivd.^  But  it  is  to  be  inferred,  secondly,  That 
the  exercise  of  hope  upon  God  is  very  second  infet- 
dehghtful  to  him :  else  he  Avould  not  *"''*• 
have  commanded  and  granted  us  a  liberty  to  hope, 
and  have  snibbed  those  that  would  hinder.  '  Be- 
hold, the  eye  of  the  Lord  is  upon  them  that  fear 
him;  upon  them  that  hope  in  his  mercy ;  to  deliver 
their  soul  from  death,  and  to  keep  them  alive  in 
famine.'  rs.  mm.  is,  19.  That  God  is  much  delighted 
in  the  exercise  of  this  grace,  is  evident,  because  of 
the  preparation  that  he  has  made  for  this  grace, 
wherewith  to  exercise  itself.  '  For  whatsoever 
things  were  writ  aforetime,  were  written  for  our 
learning,  that  we  through  patience  and  comfort  of 
the  Scriptures  might  have  hope.'  Ro.  iv.  4.  Mark, 
the  whole  history  of  the  Bible,  with  the  relation  of 
the  wonderful  works  of  God  with  his  people  from 
the  beginning  of  the  world,  are  written  for  this  very 
purpose,  that  we,  by  considering  and  comparing,  by 
patience  and  comfort  of  them,  might  have  hope. 
The  Bible  is  the  scaffold  or  stage  that  God  has 
builded  for  hope  to  play  his  part  upon  in  this  world. 
It  is  therefore  a  thing  very  dehghtful  to  God  to  see 
hope  rightly  given  its  colour  before  him ;  hence  he 
is  said,  -'to  laugh  at  the  trial  of  the  innocent.' 
Job  ii.  23.  Why  at  his  trial  ?  Because  his  trial  puts 
him  upon  the  exercise  of  hope:  for  then  indeed  there 
is  work  for  hope,  when  trials  are  sharp  upon  us. 
But  why  is  God  so  delighted  in  the  exercise  of  this 
grace  of  hope  ? 

1.  Because  hope  is  a  head-grace  and  governing. 
There  are  several  lusts  in  the  soul  that  cannot  be 
mastered,  if  hope  be  not  in  exercise ;  especially  if 
the  soul  be  in  great  and  sore  trials.  There  is  peev- 
ishness and  impatience,  there  is  fear  and  despair, 
there  is  doubting  and  misconstruing  of  God's  pre- 
sent hand ;  and  all  these  become  masters,  if  hope 
be  not  stirring ;  nor  can  any  grace  besides  put  a 
stop  to  their  tumultuous  raging  in  the  soul.  But 
now  hope  in  God  makes  them  all  hush,  takes  away 
the  occasion  of  their  working,  and  lays  the  soul  at 
the  foot  of  God.  '  Surely,'  saith  the  Psalmist,  'I 
have  behaved  and  quieted  myself  as  a  child  that  is 
weaned  of  his  mother,  my  soul  is  even  as  a  weaned 
child.'     But  how  came  he  to  bring  his  soul  into  so 


599 


ISRAEL'S  HOPE  ENCOURAGED. 


good  a  temper?  Why.  that  is  gathcrecl  by  the 
exhortation  followhig.  '  Let  Israel  hope  m  the  Lord 
from  hcnccfortli  and  for  ever.'  Ps.  cxxxi.  2,  3.  It  >vas 
hy  hoping  in  tlic  Lord  that  he  quieted  his  soul,  and 
all  its  uiu-uly  sinful  passions. 

2.  As  hope  quashcth  and  qnictcth  sinful  pas- 
sions, so  it  putteth  into  order  some  graces  that 
cannot  ho  put  into  order  Avithout  it:  as  patience, 
meekness,  silence,  and  long-suffering,  and  the  like. 
These  aro  all  in  a  day  of  trial  out  of  place,  order, 
and  exercise,  where  hope  forbeareth  to  work,  ^  I 
never  saw  a  distrusting  man,  a  patient  man,  a  quiet 
man,  a  silent  man,  and  a  meek  man,  under  the 
hand  of  God,  except  he  was  '  dead  in  sin  '  at  the 
time.  But  we  aro  not  now  talking  of  such.  But 
now  let  a  man  hope  in  the  Lord,  and  he  presently 
concludes  this  affliction  is  for  my  good,  a  sign 
God  loves  me,  and  that  which  will  work  out  for 
me  a  far  more  and  exceeding  and  eternal  weight 
of  glory ;  and  so  it  puts  the  graces  of  the  soul  into 
order.  Lu.  xxi.  i9.  Wherefore  patience,  by  which  a 
man  is  bid  to  possess  or  keep  his  soul  under  the 
cross,  is  called  *  the  patience  of  hope.'  i  Th.  i.  3.  So 
in  another  place,  when  he  would  have  the  church 
patient  in  tribulation,  and  continue  instant  in 
prayer,  he  bids  them  'rejoice  in  hope,'  knowing 
•that  the  other  could  not  be  done  without  it.  Ro. 

xiL  12. 

3.  God  takes  much  delight  in  the  exercise  of 
hope,  because  it  construeth  all  God's  dispensations, 
at  present,  towards  it,  for  the  best:  '  When  he  hath 
tried  me  I  shall  come  forth  like  gold.'  Jobxxiii.  lo. 
This  is  the  language  of  hope.  God,  saith  the  soul, 
is  doing  of  me  good,  making  of  me  better,  refining 
of  my  inward  man.  Take  a  professor  that  is  with- 
out hope,  and  either  he  sufiereth  affliction  of  pride 
and  ostentation,  or  else  he  picks  a  quarrel  with 
God  and  throws  up  all.  For  he  thinks  that  God 
is  about  to  undo  him;  but  hope  construeth  all  to 
the  best,  and  admits  no  such  unruly  pa.ssious  to 
carry  the  man  away. 

4.  Therefore  hope  makes  the  man,  be  the  trials 
what  they  will,  to  keep  still  close  to  the  way  and 
patli  of  God.  'l\Iy  foot,'  said  hoping  Job,  '  hath 
held  his  steps,  his  way  have  I  kept  and  not  de- 
clined, neither  have  I  gone  back  from  the  com- 
mandment of  his  lips.'  jobxxiii.  11, 12.  And  again, 
•  Our  heart  is  not  turned  back,  neither  have  our 
steps  declined  from  thy  way:  though  thou  hast 
sore  broken  us  in  the  place  of  dragons,  and  covered 
us  with  tiio  shadow  of  death.'  vs.  xiiv.  is,  is.  But 
how  came  they  thus  patiently  to  endure?  Why, 
they  by  iiopo  put  patience  and  prayer  into  exercise. 
They  knew  that  their  God  was  as  it  were  but  asleep, 
and  that  in  his  time  he  would  arise  for  their  help; 
and  when  he  did  arise  ho  would  certainly  deliver. 
Thus  is  this  psalm  applied  by  Taul.  iio.  viu. 

[Third.]  There  is  also  inferred  from  this  ex- 


hortation, that  the  hope  of  those  that  are  not 
Israelites  is  not  esteemed  of  God,  '  Let  Tim-a 
Israel  hope.'  The  words  aro  cxclu-  i>if"™ce. 
sive,  shutting  out  the  rest.  He  doth  not  say.  Let 
Amalek  hope,  let  Babylon,  or  the  Babylonians 
hope ;  but  even  in  and  by  this  exhortation  shutteth 
out  both  the  rest  and  their  hope  from  his  accept- 
ance. This  being  concluded,  it  follows,  that  some 
may  hope  and  not  be  the  better  for  their  hope. 
'  The  hypocrite's  hope  shall  perish,'  Jobviii.  13;  theii' 
hope  shall  be  as  the  giving  up  of  the  ghost,  xi.  20. 
'For  what  is  the  hope  of  the  hypocrite?'  xxvii.  3. 
Again,  '  The  hope  of  unjust  vien  perisheth,'  Pr.  xi.  7, 
There  is  a  hope  that  perisheth,  both  it  and  he  that 
hoped  with  it  together.     The  reasons  are, 

1.  Because  it  flowetli  not  from  faith  and  expe- 
rience, but  rather  from  conceit  and  presumption. 
Hope,  as  I  have  told  you,  if  it  be  right,  cometh  of 
faith,  and  is  brought  forth  by  experience:  but  the 
hope  now  under  consideration  is  alone,  and  has  no 
right  original,  and  therefore  not  regarded.  It  is 
not  the  hope  of  God,  but  the  hope  of  man;  that 
is,  it  is  not  the  hope  of  God's  working,  but  the 
hope  that  standeth  in  natural  abilities.  '  Thou 
waishest  away  the  things  which  grow  out  of  the 
dust  of  the  earth,  and  thou  destroyest  the  hope  of 
man.'  Jobxiv.  19.  Whatsoever  in  religious  matters 
is  but  of  a  carnal  and  earthly  existence,  must  be 
washed  away,  when  the  overflowing  scourge  shall 
at  the  end  pass  over  the  world,  is.  xxvUi.  17-10. 

2.  Because  the  Lord's  mercy  is  not  the  object 
of  it.  The  worldly  man  makes  gold,  or  an  arm  of 
flesh  his  hope;  that  is,  the  object  of  it,  and  so  he 
despiseth.  God,  Job  xxxi.  24.  Je.  m.  23.  Or  if  he  be  a 
religious  hypocrite,  his  hope  terminates  in  his  own 
doings:  he  trusteth,  or  hopeth,  in  himself,  that  he 
is  righteous,  Lu.  xviu.  9.  All  these  things  are  ab- 
horred of  God,  nor  can  he,  with  honour  to  his 
name,  or  in  a  compliance  with  his  own  eternal 
designs,  give  any  countenance  to  such  a  hope  as 
this, 

3.  This  hope  has  no  good  efi'ect  on  the  heart 
and  mind  of  him  that  hath  it.  It  purifieth  not  the 
soul,  it  only  holds  fast  a  lie,  and  keeps  a  man  in  a 
circuit,  at  an  infinite  distance  from  waiting  upon 
God, 

4.  This  hope  busieth  all  the  powers  of  the  soul 
about  things  that  are  of  the  world,  or  about  those 
false  objects  on  which  it  is  pitched ;  even  as  the 
spider  diligently  worketh  in  her  web — unto  which 
also  this  hope  is  compared — in  vain.  This  hope 
will  bring  that  man  that  has  it,  and  exercises  it, 
to  heaven,  when  leviathan  is  pulled  out  of  the  sea 
with  a  hook;  or  when  his  jaw  is  bored  through 
with  a  thorn:  but  as  he  that  thinks  to  do  this, 
hopeth  in  vain ;  so,  even  so,  will  the  hope  of  the 
other  be  as  unsuccessful;  '  So  are  the  paths  of  all 
that  forget  God,  and  the  hjpucrite's  hope  shall 


ISRAEL'S   HOPE  ENCOURAGED. 


593 


perish;  wliose  hope  shall  be  cut  off,  and  whose  ' 
trust  slwll  he  a  spider's  web.  He  shall  lean  upon 
his  house,  but  it  shall  uot  stand;  he  shall  hold  it 
fast,  but  it  shall  not  endure.'  Job  viu.  13-15;  xii.  i-a. 
This  is  the  hope  that  is  not  esteemed  of  God,  nor 
the  persons  that  have  it,  preferred  by  hira  a  whit 
before  their  own  dung.  Job  xx.  -j-s. 

\^Fourth.^  There  is  also  inferred  from  these 
The  fourth  in-  words.  That  Israel  himself  is  subject 
feieiice.  ^^  swcrve  iu  his  soul  about  the  object 
of  hope.  For  this  text  is  to  him  as  a  command 
and  grant,  so  an  instruction  by  which  he  is  to  be 
informed,  how  and  upon  whom  to  set  his  hope. 
That  Israel  is  apt  to  swerve  as  to  the  object  of  his 
hope,  is  evident,  for  that  so  much  ado  is  made  by 
the  prophets  to  keep  him  upon  his  God;  in  that 
so  many  laws  and  statutes  are  made  to  direct  him 
to  set  his  hope  in  God:  and  also  by  his  own  con- 
fession. Fs.  Ixxviii.  7.  Je.  iii.  23-25.  La.  iv.  17.  The  fears 
also  and  the  murmurings  and  the  faintings  that 
attend  the  godly  in  this  life,  do  put  the  truth  of 
this  inference  out  of  doubt.  It  is  true,  the  apostle 
said,  that  he  had  the  sentence  of  death  in  himself, 
that  he  might  not  trust  or  hope  in  himself,  but  in 
God  that  raiseth  the  dead.  But  this  was  an  high 
pitch;  Israel  is  not  always  here;  there  are  many 
things  that  hinder.  (1.)  The  imperfection  of  our 
graces.  There  is  no  grace  perfected  in  the  godly. 
Now  it  is  incident  to  things  defective,  to  be  want- 
ing in  their  course.  Faith  is  not  perfect;  and 
hence  the  sensible  Christian  feels  what  follows: 
love  is  not  perfect,  and  we  see  what  follows;  and 
so  of  hope  and  every  other  grace;  their  imperfec- 
tion makes  them  stagger.  2.  Israel  is  not  yet 
beyond  temptations.  There  is  a  deal  to  attend 
him  with  temptations,  and  he  has  a  soiU  so  dis- 
abled by  sin,  that  at  all  times  he  cannot  fix  on 
God  that  made  him,  but  is  apt  to  be  turned  aside 
to  lying  vanities:  the  very  thing  that  Jonah  was 
ensnared  with.  ii.  8. 

3.  The  promising  helps  that  seem  to  be  in  other 
things,  are  great  hinderances  to  a  steady  fixing, 
by  hope,  on  God;  there  are  good  frames  of  heart, 
enlargements  in  duties,  with  other  the  like,  that 
have  through  the  darkness,  and  the  legality  of  our 
spirits  been  great  hinderances  to  Israel.  Not  that 
their  natural  tendency  is  to  turn  us  aside ;  but  our 
corrupt  reason  getting  the  upper  hand,  and  bear- 
ing the  stroke  in  judgment,  converts  our  minds 
and  consciences  to  the  making  of  wrong  conclu- 
sions upon  them.  4.  Besides,  as  the  mind  and 
conscience,  by  reason,  is  oft  deluded  to  draw  these 
wrong  conclusions  upon  our  good  frames  of  heart, 
to  the  removing  of  our  hope  from  the  right  object 
unto  them;  so  by  like  reason,  are  we  turned  by 
unwholesome  doctrines,  and  a  carnal  understanding 
of  the  Word,  to  the  very  same  thing:  '  cisterns, 
broken  cisterns  that  can  hold  no  water,'  Israel, 

VOL.  I. 


even  God's  people,  are  apt  to  make  unto  them- 
selves to  the  forsaking  of  their  God.  Je.  ii.  ii-is. 

Thus  have  I  gone  through  the  first  part  of  the 
text,  Avhich  consists  of  an  exhortation  to  hope  in 
the  Lord.  And  have  showed  you,  1.  The  matter 
contained  therein.  2.  Something  of  the  reason  of 
the  manner  of  the  phrase.  3.  And  have  drawn, 
as  you  sec,  some  inferences  from  it. 

SECOND.  [TiiE  Rea.son  urged  to  enforce  the 

EXHORTATIO:^.] 

I  now  come  to  the  second  part  of  the  text,  which 
is  a  reason  nrged  to  enforce  the  exhortation,  '  Let 
Israel  hope  in  the  Lord.'  Why?  ♦  For  with  tho 
Lord  there  is  mercy.'  There  is  the  reason,  let 
him  hope,  for  there  is  mercy ;  let  him  hope  in  tho 
Lord,  for  with  him  there  is  mercy.  The  reason  is 
full  and  suitable.  For  what  is  the  ground  of  de- 
spair, but  a  conceit  that  sin  has  shut  the  soul  out 
of  all  interest  in  happiness  ?  and  what  is  the  reason 
of  that,  but  a  persuasion  that  there  is  no  help  for 
him  in  God?  Besides,  could  God  do  all  but  show 
mercy,  yet  the  belief  of  that  ability  would  not  be 
a  reason  sufficient  to  encourage  the  soul  to  hope 
in  God.  For  the  block  sin,  which  cannot  be  re- 
moved but  by  mercy,  still  lies  in  the  way.  The 
reason  therefore  is  full  and  suitable,  having  natu- 
rally an  enforcement  in  it,  to  the  exhortation. 
And, 

First.  To  touch  upon  the  reason  in  a  way  general, 
and  then  [Second]  to  come  to  it  more  particularly. 
'  Let  Israel  hope  in  the  Lord,  for  with  the  Lord  thero 
is  mercy,'  mercy  to  be  bestowed,  mercy  designed  to 
be  bestowed. 

1.  Mercy  to  be  bestowed.  This  must  be  the 
meaning.  What  if  a  man  has  never  so  much  gold 
or  silver,  or  food,  or  raiment:  yet  if  ho  has  none 
to  communicate,  what  is  the  distressed,  or  thoso 
in  Avant,  the  better?  What  if  there  be  mercy 
with  God,  yet  if  he  has  none  to  bestow,  what  force 
is  there  in  the  exhortation,  or  M'hat  shall  Israel,  if 
he  hopeth,  be  the  better.  But  God  has  mercy  to 
bestow,  to  give.  *  He  saith  on  this  wise,  I  will 
"■[ye  you  the  sure  mercies  of  David.'  Ac.  xiiL  u.  And 
ao-ain,  *  The  Lord  give  mercy  unto  the  house  of 
Onesiphorus.'  2Ti.  i.  i6.  Now  then,  here  lies  the 
encouragement.  The  Lord  has  mercy  to  give;  he 
has  not  given  away  all  his  mercy ;  his  mercy  is 
not  clean  gone  for  ever.  Ps.  Uxvii.  8.  He  has  mercy 
yet  to  give  away,  yet  to  bestow  upon  his  Israel. 
'  Let  Israel  hope  in  the  Lord,  for  with  the  Lord 
there  is  mercy.' 

2.  As  there  is  with  God  mercy  to  be  bestowed, 
so  there  is  mercy  designed  to  be  bestowed  or  given 
to  Israel.  Some  men  lay  by  what  they  mean  to 
give  away,  and  put  that  in  a  bag  by  itself,  saying, 
This  I  design  to  give  away,  this  I  purpose  to  be- 

4  V 


C91 


ISRAEL'S   HOPE   ENCOURAGED. 


stoir  upon  the  poor.  Thus  God;  lie  designeth 
mercv  for  hh  people,  r*.  ii-  4.  Ileuce  the  mercy 
that  God'a  Israel  arc  said  to  le  partakers  of,  is  a 
luercy  kept  for  them.  And  'thou,  0  God,  hast 
prepared  of  thy  goodness  for  the  poor,'  and  laid  up 
for  tlicni.  r».  Uviii.  10.  This  is  excellent  and  is  true, 
•  Let  Israel  hope  in  the  Lord,  for  (here  is  with  him 
mercy,'  kept,  prepared,  and  laid  up  for  them! 
Pa.  Ui.  7.  ^^'hen  God  designs  the  bestowing  of 
mercy,  we  may  well  hope  to  he  partakers.  Vs. 
iixi.  19.  The  poor  will  go  merrily  to  weddings  and 
funerals,  and  hope  for  an  alms  all  the  way  they  go, 
when  they  come  to  miderstand  that  there  is  so 
much  kept,  prepared,  and  laid  up  for  them  by  the 
bridegroom,  kc*     But  '  IIo  keepeth  mercy  for 

thousands  !'    Ex.  xxxir.  7. 

3.  As  God  has  mercies  to  bestow,  and  as  he  has 
designed  to  bestow  them,  so  those  mercies  are  no 
fragments  or  the  leavings  of  others:  but  mercies 
that  arc  full  and  complete  to  do  for  thee,  what 
thou  wantest,  wouldst  have,  or  canst  desire.  As 
I  may  so  say,  God  has  his  bags  that  were  never 
yet  untied,  never  yet  broken  up,  but  laid  by  him 
through  a  thousand  generations,  for  those  that  he 
commands  to  hope  in  his  mercy.  As  Samuel  kept 
the  shoulder  for  Saul,  and  as  God  brake  up  that 
decreed  place  for  the  sea,  so  hath  he  set  apart, 
and  will  break  up  his  mercy  for  his  people:  mercy 
and  grace  that  he  gave  us  before  we  had  a  being, 
is  the  mercy  designed  for  Israel.  2  Ti.  i.  9.  Whole 
mercies  are  allotted  to  us ;  however,  mercy  suffi- 
cient.   1  Sa.  ix.  23-24.  Job  ixsviii.  10.      But  tO  be  a  little 

more  distinct. 

[Second,  paiikidarhj.']  I  find  that  the  goodness 
of  God  to  his  people  is  diversely  expressed  in  his 
word :  sometimes  by  the  word  grace ;  sometimes 
by  the  word  love;  and  sometimes  by  the  word 
mercy ;  even  as  our  badness  against  him  is  called 
iniquity,  transgression,  and  sin.  When  it  is  ex- 
pressed by  that  word  '  grace, '  then  it  is  to  show 
that  what  he  doth  is  of  his  princely  will,  his  royal 
bounty,  and  sovereign  pleasure.  When  it  is  ex- 
pressed by  that  word  '  love,'  then  it  is  to  show  us 
that  his  afi'ection  was  and  is  in  what  he  doth,  and 
that  he  doth  what  he  doth  for  us,  with  complacency 
and  delight.  But  when  it  is  set  forth  to  us  under 
the  notion  of  'mercy,'  then  it  bespeaks  us  to  be 
in  a  state  both  wretched  and  miserable,  and  that 
his  bowels  and  compassions  yearn  over  us  in  this 
our  fearful  plight.  Now,  the  Holy  Ghost  chooseth 
—as  It  shoidd  seem— in  this  place,  to  present  us 


t 


In  I  opisl,  times,  the  poor  VM-ctdicdly  and  lazily  dc- 
n.lcd  upon  the  alms  of  thn  rich,  winch  were  especially 
ic=.towr<l  nt  n  funcr«l,  to  buy  their  prayers  for  the  repose  of 
the  80..!;  and  at  n  Nvnl,li„g,  for  a  Messing  on  the  newly-m.ir- 
ncJ  couple,  llapp.ly  for  them  they  arc  now  taught,  hy  gospel 
bpht,  to  depend,  under  God,  upon  their  honest  cxcrlions  to 
produrc  the  means  of  «K4enec  and  enjoyment,  as  tlie  most 
valuable  class  of  society. — Fd. 


with  that  goodness  that  is  in  God's  heart  towards 
us,  rather  under  the  term  of  mercy ;  for  that,  as  I 
said  before,  it  so  presenteth  us  with  our  misery, 
and  his  pity  and  compassion  ;  and  because  it  best 
pleaseth  us  when  we  apprehend  God  in  Christ  as 
one  that  has  the  love  of  compassion  and  pity  for 
us.  Hence  we  are  often  presented  with  God's 
goodness  to  us  to  cause  us  to  hope,  under  the 
name  of  pity  and  compassion.  *  In  his  pity  he 
redeemed  them,'  and  '  like  as  a  father  pitieth  liis 
children,  so  the  Lord  pitieth  them  that  fear  him.' 
i3.  Uiii.  9 ;  Ps.  ciii.  13.  '  The  Lord  is  Very  pitiful  and 
of  tender  mercy,'  he  also  is  gracious  and  'full  of 
compassion.'  Ja.  v.  ii ;  Ps.  ixxviii.  38.  '  Thou,  0  Lord, 
art  a  God  full  of  compassion,'  and  thy  'compas- 
sions fail  not. '    Ps.  Ixxxvi.  15 ;  cxi.  4  ;  La.  iii.  22. 

The  words  being  thus  briefly  touched  upon,  I 
shall  come  to  treat  of  two  things.  FiPiST,  more 
distinctly,  I  shall  show  you  what  kind  of  mercy  is 
with  the  Lord,  as  a  reason  to  encourage  Israel  to 
hope.  Secondly,  And  then  shall  show  what  is  to 
be  inferred  from  this  reason,  '  Let  Israel  hope  in 
the  Lord,  for  with  the  Lord  tliere  is  mercy.' 

[First,  Tlie  kind  of  mercy  that  Israel  is  to  hope  J  or.  ] 

First,  '  With  him  there  is  tender  mercy,  and 
therefore  let  Israel  hope.'  Ps.  xxv.  6;  ciii.  4;  cxix.  156. 
Tender  mercy  is  mercy  in  mercy,  and  that  which 
Israel  of  old  had  in  high  estimation,  cried  much 
for,  and  chose  that  God  would  deal  with  their 
souls  by  that.  '  Withhold  not  thou  thy  tender 
mercies  from  me,'  said  David,  and  '  according 
unto  the  multitude  of  thy  tender  mercies  blot  out 
my  transgressions.'  Ps.  xi.  ii ;  u.  i.  And  again,  '  Let 
thy  tender  mercies  come  unto  me,  that  I  may 
live.'  Ps.  cxix.  77.  Now  of  this  sort  of  mercies  God 
has  a  great  many,  a  multitude  to  bestow  upon  his 
people.  And  they  are  thus  mentioned  by  the 
word,  to  cause  us  to  hope  in  him.  And  is  not 
this  alluring,  is  not  this  enticing  to  the  Israel  of 
God  to  hope,  when  the  object  of  their  hope  is  a 
God  *  very  pitiful,  and  of  tender  mercy?  '  Yea,  a 
God  whose  tender  mercies  are  great  and  many. 
There  are  two  things  that  this  word  tender  mercy 
iraporteth.  1.  The  first  is,  that  siu  will  put  a 
believer,  if  he  giveth  way  thereto,  into  a  very 
miserable  condition.  2.  That  God  would  have 
them  hope,  that  though  sin  may  have  brought  any 
of  them  into  this  condition,  the  Lord  will  restore 
them  with  much  pity  and  compassion.  *  Let  Israel 
hope  in  the  Lord,'  for  Avith  the  Lord  tJiere  is  mercy, 
tender  mercy. 

1.  For  the  first  of  these.  That  siu  will  put  a 
believer,  if  he  gives  way  thereto,  into  a  very  miser- 
able condition,  and  that  upon  a  double  account, 
(1.)  For  that  it  will  bring  him  into  fears  of  dam- 
nation. (2.)  In  that  it  will  make  his  soul  to  be  , 
nmch  pained  under  those  fears. 


ISllAEL'S   HOPE   ENCOUHAGED. 


595 


"We  will  wave  the  first,  and  come  to  tlio  second 
of  these.  The  pains  that  guilt  will  make,  when 
it  wounds  the  conscience,  none  knows  hut  those 
to  whom  sin  is  apjilied  by  the  Spirit  of  God,  in 
the  law.  Yet  all  may  read  of  it  in  the  exj)erience 
of  the  godly ;  where  this  pain  is  comjiared  to  a 
wound  in  the  flesh,  to  fire  in  the  bones,  to  the 
putting  of  hones  out  of  joint,  and  the  breaking  of 

them  asunder.   Ps.  xixviii.  3,  5,  7,  S ;  di.  3  ;  xxii.  14  ;  La.  i.  13  ; 

lii.  4.  lie  that  knows  what  wounds  and  broken 
bones  are,  knows  them  to  be  painful  things.  And 
he  that  knows  what  misery  sin  will  bring  the  soul 
into  with  its  guilt,  will  conclude  the  one  comes  no 
^vhit  short  of  the  other.  But  now  he  that  hath 
these  wounds,  and  also  these  broken  bones,  the 
very  thoughts  of  a  man  that  can  cure,  and  of  a 
bonesetter,  will  make  him  afraid,  yea,  quake  for 
fear ;  especially  if  he  knows  that  though  he  has 
skill,  he  has  a  hard  lieart,  and  fingers  that  are 
like  iron.  He  that  handleth  a  Avound,  had  need 
have  fingers  like  feathers  or  down ;  to  be  sure  the 
patient  wisheth  they  were !  Tenderness  is  a  thing 
of  great  worth  to  such ;  and  such  men  are  much 
inquired  after  by  such ;  yea,  their  tenderness  is 
an  invitation  to  such  to  seek  after  them.  And 
the  thing  is  true  in  spirituals,  is.  xlii.  3.  Wherefore 
David  cried,  as  1  said  before,  '  Have  mercy  upon 
me,  0  God !  according  unto  the  multitude  of  thy 
tender  mercies,  blot  out  my  transgressions.'  Ps.  li.  i. 
0  handle  me  tenderly.  Lord,  handle  me  tenderly, 
cried  David.  0  cure  me,  I  beseech  thee,  and  do 
it  Avith  thy  tender  mercy. 

Now,  answerable  to  this,  the  Lord  is  set  forth 
to  Israel,  as  one  with  whom  is  mercy,  consequently 
tender  mercy.  Let  Israel  hope  in  the  Lord,  for 
with  the  Lord  there  is  tender  mercy.  God  there- 
fore would  have  the  wounded  and  bruised,  and 
those  Avhosc  pains  may  be  compared  to  the  pains 
and  pangs  of  broken  bones,  to  hope  that  he  will 
restore  them  with  much  pity  and  compassion,  or 
as  you  have  it  before,  in  pity  and  tender  mercy. 
See  how  he  promiseth  to  do  it  by  the  prophet. 
*  A  bruised  reed  shall  he  not  break  ;  and  the 
smoking  flax  shall  he  not  quench.'  is.  xlii.  3.  See 
how  tender  he  is  in  the  action.  'When  he  saw 
him,  he  had  compassion  on  him,  and  went  to  him, 
and  bound  up  his  Avounds,  pouring  in  oil  and  Avinc, 
and  set  him  on  his  OAvn  beast,  and  brought  him  to 
an  iini,  and  took  care  of  him.'  Lu. x.  33-35.  Every 
circumstance  is  full  of  tenderness  and  compassion. 
See  also  hoAV  angry  he  makctli  himself  Avitli  those 
of  his  seiwants  that  handle  the  Avounded  or  diseased 
Avithout  this  tenderness;  and  hoAv  he  catcheth  them 
out  of  their  hand,  Avith  a  purpose  to  deal  more 
gently  Avith  them  himself.  '  The  diseased,'  saith 
he,  '  have  ye  not  strengthened,  neither  have  ye 
healed  that  Avhich  was  sick;  neither  haA'e  ye  bound 
wp  that  ivMch  uxis  broken;  neither  have  ye  brought 


again  that  Avhieh  Avas  driven  aAvay;  neither  have 
ye  sought  that  Avhich  Avas  lost;  but  with  force  and 
Avith  cruelty  have  ye  ruled  them ;  therefore,  ye 
shepherds,  hear  the  Avord  of  the  Lord :  I  Avill  feed 
my  flock,  and  I  Avill  cause  them  to  lie  doAvn,  saith 
the  Lord  God.  I  Avill  seek  that  which  Avas  lost, 
and  bring  again  that  Avhich  was  driven  aAvay,  and 
Avill  bind  up  that  vMch  was  broken,  and  will 
strengthen  that  Avhich  Avas  sick.  Eze.  x^xiv.  4,  7, 15,  ic. 
Here  is  encouragement  to  hope,  even  according  to 
the  reason  urged  :  '  Let  Israel  hope  in  tlie  Lord ; 
for  Avith  the  Lord  there  is  mercy,'  tender  mercy. 

Second.  As  Avith  him  is  mercy  tender,  so  there 
is  with  him  mercy  that  is  great,  for  Avith  him  is 
great  mercy.  '  The  Lord  is  long-suffering,  and  of 
great  mercy,'  Nu.  xiv.  is.  When  tenderness  accom- 
panies Avant  of  skill,  the  defect  is  great;  but  Avheu 
tenderness  and  great  skill  meet  together,  such  a 
surgeon  is  a  brave  accomplished  man.  Besides, 
some  are  more  plagued  with  the  sense  of  the  great- 
ness of  their  sins  than  others  are;  the  devil  having 
placed  or  fixed  the  great  sting  there.  These  are 
driven  by  the  greatness  of  sin  into  despairing 
thoughts,  hotter  than  fire :  these  have  the  great- 
ness of  their  sin  betAvixt  God  and  them,  like  a 
great  mountain ;  yea,  they  aro  like  a  cloud  that 
darkeneth  the  sun  and  air.*  This  man  stands  un- 
der Cain's  gibbet,  and  has  the  halter  of  Judas,  to 
his  own  thinking,  fastened  about  his  neck. 

And  noAv,  cries  he,  '  great  mercy  or  NO  mercy; 
for  little  mercy  Avill  do  me  no  good ;'  such  a  pool' 
creature  thus  cxpostulateth  the  case  with  God, 
'  Wilt  thou  show  Avonders  to  the  dead?  Shall  the 
dead  arise  and  praise  thee  ? '  Ps.  Uxxvui.  lo.  Lord, 
I  have  destroyed  myself,  can  I  live?  My  sins  are 
more  than  the  sands,  can  I  live  ?  Lord,  every 
one  of  them  are  sins  of  the  first  rate,  of  the  biggest 
size,  of  the  blackest  line,  can  I  Ha'c?  I  never  read 
that  expression  but  once  in  all  the  Avhole  Bible  ; 
'  For  thy  name's  sake,  0  Lord,  pardon  mine  ini- 
quity, for  it  is  great.'  Pa.  xxv.  ii.  Not  that  there 
was  but  one  man  in  Israel  that  had  committed 
great  iniquities,  but  because  men  that  have  so 
done,  haA'e  rather  inclined  to  despair,  than  to  an 
argument  so  against  the  Avind.  If  he  had  said, 
Pardon,  for  they  are  little,  his  reason  had  carried 
reason  in  it ;  but  Avhen  he  saith,  Pardon,  for  they 
are  great,  he  seems  to  stand  like  a  man  alone. 
This  is  the  common  language,  '  if  our  transgres- 
sions bo  upon  us,  and  wc  pine  away  in  them.  How 
should  Ave  then  live?  '  Ezc.  xx.\iii.  lo.  Or  thus,  *  Our 
bones  are  dried,  and  our  hope  is  lost,  and  we  are 
cut  off  for  our  parts.'  Eze.  xxxvii.  ii.      Wherefore  to 


*  Bimyau  had  I'elt  all  tliis.  'Alas!'  says  Le,  'I  could 
neither  hear  Christ,  nor  see  him,  nor  feel  him,  nor  savour  any 
of  his  things;  I  was  driven  with  a  tempest,  my  heart  would 
be  uuelean,  the  Canaauites  would  come  into  the  laud.' — Grace 
Mounding,  No.  78. — Ed. 


59C 


ISRAEL'S  HOPE  ENCOURAGED. 


sucli  as  these,  good  wislics,  tender  £ngcrs,  and 
compassion,  without  great  mercj,  can  do  nothnig. 
Cut  behold,  0  thou  man  of  Israel,  thou  talkest  of 
.-rcat  sins;  answerable  to  this,  the  Scripture  speaks 
yf  fjn>nt  mercy ;  and  thy  great  sins  are  but  the 
eins  of  a  man,  but  these  great  mercies  are  the 
mercies  of  a  God;    yea,  and  thou  art  exhorted, 
even  because  there  is  mercy  witli  him,  therefore 
to  trust  thy  soul  with  him,  '  let  Israel  trust  in  the 
Lord;  for  with  the  Lord  tliere  is  mercy,'  great 
mercy.     This  therefore  is  a  truth  of  singular  con- 
solation, that  mercy  is  with  the  Lord,  that  tender 
mercy  is  with  him,  that  great  mercy  is  with  him, 
both  TEXDEii  and  great.     What  would  man  have 
more  ?     But, 

Tldrcl.  As  great  mercy  is  with  the  Lord  to 
encourage  us  to  hope,  so  this  mercy  that  is  great, 
'/s  RICH.  'God  is  rich  in  mercy.'  Ep.  ii.  4.  There 
is  riches  of  goodness  and  riches  of  grace  with  him. 
Bo.  ii.  4.;  Ep.  i.  7.  Things  maybe  great  in  quantity, 
and  little  of  value ;  but  the  mercy  of  God  is  not 
so.  We  use  to  Y>v\ze  small  things  when  great 
worth  is  in  them ;  even  a  diamond  as  little  as  a 
pea,  is  preferred  before  a  pebble,  though  as  big  as 
a  camel.  Why,  here  is  rich  mercy,  sinner ;  here 
is  mercy  that  is  rich  and  full  of  virtue !  a  drop  of 
it  will  cure  a  kingdom.  '  Ah !  but  hqw  much  is 
there  of  it?'  says  the  sinner.  0,  abundance, 
abundance !  for  so  saith  the  text — '  Let  us  fall 
now  into  the  hand  of  the  Lord,  for  his  '  rich 
'mercies  are  great.'  2Sa. xxh. u.  Some  things  are 
so  rich,  and  of  such  virtue,  that  if  they  do  but 
touch  a  man,  if  they  do  but  come  nigh  a  man,  if 
a  man  doth  but  look  upon  them,  they  have  a  pre- 
sent operation  upon  him;  but  the  very  mentioning 
of  mercy,  yea,  a  very  thought  of  it,  has  sometimes 
liad  that  virtue  in  it  as  to  cure  a  sin-sick  soul. 
llere  is  virtuous  mercy  I 

Indeed  mercy,  the  best  of  mercies,  arc  little 
■worth  to  a  self-righteous  man,  or  a  sinner  fast 
asleep;  wc  must  not,  therefore,  make  our  esteems 
of  mercy  according  to  the  judgment  of  the  secure 
and  heedless  man,  but  according  to  the  verdict  of 
the  Word ;  nay,  though  the  awakened  sinner,  he 
that  roareth  for  mercy  all  day  long,  by  reason  of 
the  disfpiictness  of  his  heart,  is  the  likeliest  among 
smful  Hcsh,  or  as  likely  as  another,  to  set  a  suit^ 
able  estimate  upon  mercy ;  yet  his  verdict  is  not 
always  to  pass  in  this  matter.  None  can  know 
the  riches  of  mercy  to  the  full,  but  he  that  per- 
fectly knoweth  the  evil  of  sin,  the  justice  of  God, 
all  the  errors  of  man,  the  torments  of  hell,  and 
tho  sorrows  that  the  Lord  Jesus  underwent,  when 
mercy  made  limi  a  reconciler  of  sinners  to  God. 
But  this  can  bo  known  by  none  but  the  God  whose 
mercy  it  is.     This  is  the  pearl  of  great  price. 

The  richness  of  mercy  is  seen  in  several  things. 
It  can  save  from  sin,  fiom  great  sin,  from  all  sin. 


Tit.  iii.  5.  Mat.  xv.  22, 2S.  It  can  savG  a  soul  from  the 
devil,  from  all  devils.  Mat.  xvii.  15,  is.  It  cau  save  a 
soul  from  hell,  from  all  hells.  Ps.  cxvi.  3,  5,  6.  It  can 
hold  us  up  in  the  midst  of  all  weaknesses.  Ps.xciv.i8. 
It  can  deliver  from  eternal  judgment.  Ro.ix.23.  Yea, 
what  is  it  that  we  have,  or  shall  need,  that  this 
virtuous  mercy  cannot  do  for  us :  '  Let  Israel  hope 
in  the  Lord:  for  with  the  Lord  is  rich  mercy,' 
mercy  full  of  virtue,  and  that  can  do  great  things. 

Fourth.  As  the  mercies  that  are  with  the  Lord 
are  tender,  great,  and  rich,  so  there  is  a  multitude 
of  tliem,  and  they  are  called  'manifold,'  there  is  a 
multitudeof  these  rich  and  virtuous  mercies.  Ps.  ixix.  is. 
Re.  ix.  ID.  By  multitude,  I  understand  mercies  of  every 
sort  or  kind  ;  mercies  for  this,  and  mercies  for  the 
other  malady ;  mercies  for  every  sickness,  a  salve 
for  every  sore.  Some  things  that  are  rich  and  very 
full  of  virtue,  have  yet  their  excellency  extending 
itself  but  to  one,  or  two,  or  three  things  for  help ; 
and  this  is  their  leanness  in  the  midst  of  their  excel- 
lencies. But  it  is  not  thus  with  the  mercy  of  God. 
Some  things  that  arc  rich  and  virtuous,  are  yet  so 
only  but  at  certain  seasons ;  for  there  are  times  in 
which  they  can  do  nothing.  But  it  is  not  so  with 
this  tender,  great,  and  rich  mercy  of  God.  There 
are  some  things,  though  rich,  that  are  sparingly 
made  use  of.  But  it  is  not  so  with  this  mercy  of 
God.  There  is  a  multitude  of  them ;  so  if  one  will 
not  another  will.  There  is  a  multitude  of  them ; 
so  one  or  other  of  them  is  always  in  their  season. 
There  is  a  multitude  of  them ;  and  therefore  it  must 
not  be  supposed  that  God  is  niggardly  as  to  the 
communicating  of  them. 

As  they  are  called  a  mult'diide,  so  they  are  called 
mercies  manifold.  There  is  no  single  flower  in  God's 
gospel-garden,  they  are  all  double  and  treble  ;  there 
is  a  wheel  within  a  wheel,  a  blessing  within  a  bless- 
ing, in  all  the  mercies  of  God.  Manifold ;  a  man 
cannot  receive  one,  but  he  receives  many,  many 
folded  up,  one  within  another.      For  instance, 

1.  If  a  man  receiveth  Christ,  who  is  called  God's 
tender  mercy ;  why,  he  shall  find  in  him  all  the 
promises,  pardons,  justifications,  righteousnesses, 
and  redemptions,  that  are  requisite  to  make  him 
stand  clear  before  the  justice  of  the  law,  in  the  sight 

of  God,  from  sin.  Lu.  i.  7G-79.  ICo.i.  30.  Ep.iv.  32.  2 Co.  120. 

2.  If  a  man  receive  the  Spirit,  he  shall  have  as 
folded  up  in  that,  for  this  is  the  first  unfolding  it- 
self, many,  very  many  mercies,  Ezr.  i.  4.  He  shall 
have  the  graces,  the  teachings,  the  sanctifications, 
the  comforts,  and  the  supports  of  the  Spirit :  When 
he  saith  in  one  place,  '  lie  will  give  the  Spirit,'  he 
calleth  that  in  another  place,  '  the  good  things'  of 

God.    Ln.  xi.  13.  Mat.  vii.  11. 

3.  If  a  man  receive  the  mercy  of  the  resurrection 
of  the  body,  and  God's  people  shall  assuredly  receive 
that  in  its  time,  what  a  bundle  of  mercies  will  bo 
received,  as  wrapt  up  in  that?     lie  will  receive 


ISRAEL'S   HOPE  ENCOURAGED. 


597 


perfection,  immortality,  heaven,  and  glory;    and 
what  is  folded  up  in  these  things,  who  can  tell? 

I  name  but  these  three,  for  many  more  might  be 
added,  to  show  you  the  plenteousness,  as  well  as  the 
virtuousness  of  the  tender,  great,  and  rich  mercy 
of  God.  A  multitude !  There  is  converting  mercy, 
there  is  preserving  mercy,  there  is  glorifying  mercy: 
and  how  many  mercies  are  folded  up  in  every  one 
of  these  mercies,  none  but  God  can  tell.  A  multi- 
tude !  There  are  mercies  for  the  faithful  followers 
of  Christ,  for  those  of  his  that  backslide  from  him, 
and  also  for  those  that  suffer  for  him ;  and  what 
mercies  will  by  these  be  found  folded  up  in  their 
mercies,  they  will  better  know  when  they  come  to 
heaven.  A  multitude  of  preventing  mercies  in 
niiiictions,  in  disappointments,  in  cross  providences, 
tliere  are  with  God:  and  what  mercies  are  folded 
up  in  these  afflicting  mercies,  in  these  disappointing 
r.iercics,  and  in  these  merciful  cross  providences, 
must  rest  in  the  bosom  of  him  to  be  revealed,  who 
only  is  wonderful  in  counsel,  and  excellent  in  work- 
ing. A  multitude  of  common  mercies ;  of  every 
day's  mercies,  of  every  night's  mercies,  of  mercies 
in  relations,  of  mercies  in  food  and  raiment,  and 
of  mercies  in  want  of  these  thijigs  there  is ;  and 
who  can  number  them?  David  said.  He  daily  was 
loaded  with  God's  benefits.  And  I  believe,  if,  as 
we  are  bound,  we  should  at  all  times  return  God 
thanks  for  all  particular  mercies,  particularly,  it 
would  be  a  burden  intolerable,  and  would  kill  us 
out  of  hand !  Fs.  ixviii.  19.  And  all  this  is  written, 
that  Israel  might  hope  in  the  Lord :  *  Let  Israel  hope 
in  the  Lord  ;  for  with  the  Lord  there  is  mercy.' 

Fifth.  As  the  mercies  that  are  with  the  Lord  are 
tender,  great,  rich,  a  multitude,  and  manifold ;  so 
then  ^'"^  mercies  that  diminish  not  in  the  using,  but 
that  rather  increase  in  the  exercising  of  them.  Hence 
it  is  said,  grace  aboundeth,  and  hath  abounded  unto 
many ;  and  that  God  is  able  to  make  all  grace  abound 
towards  us.  Ro.  v.  15.  2  Co.  ix.  s.  Ep.  i.  7,  8.  The  grace 
of  forgiveness  I  mean,  wherein  he  hath  abounded 
towards  us.  Xow,  to  abound,  is  to  flow,  to  multi- 
ply, to  increase,  to  greaten,  to  be  more  and  more ; 
and  of  this  nature  is  the  mercy  that  is  with  the 
Lord ;  mercy  that  will  abound  and  increase  in  the 
using.  Hence  he  is  said  to  pardon  abundantly,  to 
pardon  and  multiply  to  pardon :  and,  again,  to  exer- 
cise loving-kindness  ;  to  exercise  it,  that  is,  to  draw 
it  out  to  the  length ;  to  make  the  best  advantage 
and  improvement  of  every  grain  and  quality  of  it. 
Is.  iv.  7.  Je.  ix.  24.  '  The  Lord,  the  Lord  God,  merciful 
and  gracious,  long-suft'ering,  and  abuudant  in  good- 
ness and  truth.'  Ex.  xxxiv.  g. 

Mercy  to  a  man  under  guilt,  and  fear  of  hell-fire, 
seems  as  a  little,  shrunk -up,  or  shrivelled  thing; 
there  appears  no  quantity  in  it.  There  is  mercy, 
said  Cain,  but  there  is  not  enough  ;  and  he  died 
under  that  conceit.  Gc  iv.  13.     Nor  is  it  as  to  judg- 


ment and  thought  many  times  much  better  with 
the  Israel  of  God.  But  behold  when  God  sets  mercy 
to  work,  it  is  like  the  cloud  that  at  first  was  but 
like  a  man's  hand,  it  increaseth  imtil  it  hath  covered 
the  face  of  heaven.  Many  have  found  it  thus,  yea 
tliey  have  found  it  thus  in  their  distress.  1  Ki. 
xviii.  41— Ji.  Paul  has  this  expression,  *  The  grace 
of  our  Lord  was  exceeding  abundant,'  that  is,  in- 
creased towards  me  exceedingly.  1  Ti.  i.  13-15.  And 
this  is  the  cause  of  that  change  of  thoughts  that  is 
wrought  at  last  in  the  hearts  of  the  tempted ;  at 
first  they  doubt,  at  last  they  hope ;  at  first  they 
despair,  at  last  they  rejoice ;  at  first  they  quake, 
while  they  imagine  how  great  their  sins  are,  and 
how  little  the  grace  of  God  is ;  but  at  last  they  see 
such  a  greatness,  such  a  largeness,  such  an  abund- 
ance of  increase,  in  this  midtiplying  mercy  of  God,- 
that  with  gladness  of  heart,  for  their  first  thoughts, 
they  call  themselves  fools,  and  venture  their  souls, 
the  next  Avorld,  and  their  interest  in  it,  upon  this 
mercy  of  God. 

I  tell  you.  Sirs,  you  must  not  trust  your  own  ap- 
prehensions nor  judgments  with  the  mercy  of  God  ; 
you  do  not  know  how  he  can  cause  it  to  abound ; 
that  which  seems  to  be  short  and  shrunk  up  to  you, 
he  can  di*aw  out,  and  cause  to  abound  exceedingly. 
There  is  a  breadth,  and  length,  and  depth,  and 
height  therein,  when  God  will  please  to  open  it ; 
that  for  the  infiniteness  can  swallow  up  not  only  all 
thy  sins,  but  all  thy  thoughts  and  imaginations, 
and  that  can  also  drown  thee  at  last.  '  Now  unto 
him  that  is  able,'  *  as  to  mercy,'  '  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according 
to  the  power  that  worketh  in  us,  unto  him  be  glory 
in  the  church  by  Christ  Jesus  throughout  all  ages, 
world  without  end.  Amen!'  Ep.  m.  20,  21.  This, 
therefore,  is  a  wonderful  thing,  and  shall  be  won- 
dered at  to  all  eternity  ;  that  that  river  of  mercy, 
that  at  first  did  seem  to  be  but  ankle  deep,  should 
so  rise,  and  rise,  and  rise,  that  at  last  it  became 
'  waters  to  swim  in,  a  river  that  could  not  be  passed 
over!'  Eze.  xlvii.  3-0.  Now  all  this  is  written,  that 
Israel  might  hope.  '  Let  Israel  hope  in  the  Lord ; 
for  with  the  Lord  there  is  mercy.' 

Sixth.  As  there  are  witli  God  mercies,  tender, 
great,  rich,  a  multitude,  and  mercy  that  abounds  ; 
so  to  encourage  us  to  trust  in  him,  there  is  mercy 
to  COMPASS  us  uouND  ABOUT.  '  Many  sorrows  sMll 
he  to  the  wicked,  but  he  that  trusteth  in  the  Lord, 
mercy  shall  compass  him  about.'  Ps.  xxxii.  10.  Tiiis 
is,  therefore,  the  lot  of  the  Israel  of  God,  that  they 
shall,  they  trusting  in  their  God,  be  compassed  witli 
mercy  round  about.  This  is  mercy  to  do  for  us  in 
this  world,  that  we  may  arrive  safely  in  that  Avorld 
which  is  to  come.  Another  text  saitli,  'For  thou. 
Lord,  wilt  bless  the  righteous  ;  with  favour  wilt  thou 
compass  him  as  with  a  shield.'  Ps.  v.  12.  As  with  a 
shield.     This  compassing  of  them,  therefore,  is,  to 


693 


ISRAEL'S  HOPE   ENCOURAGED. 


tlio  end  thcv  may  he  defended  and  pciiardcd  from 
them  that  seek  their  hurt.  Wlien  Eh'slia  was  in 
danger,  bj  reason  of  the  army  of  the  Syrians,  'bc- 
liolif  the  mountain  iras  full  of  horses  and  chariots 
of  fire,  round  about  him,'  to  deliver  him.  2  Ki.  vi.  15-17. 
Hound  about  on  every  side ;  or  as  David  hath  it, 
•  Tliou  shiilt  increase  my  greatness,  and  comfort 
nie  on  everv  side.'  Ps.  ixxi.  21.  I  will  encamp  about 
mine  house,'  saith  God,  'because  of  the  army,  be- 
cause of  him  tliat  passethby,  and  him  that  rcturneth.' 

Zee.  ii.  1. 

This,  therefore,  is  the  reason  why,  notwithstand- 
in"'  all  our  weaknesses,  and  also  the  rage  of  Satan, 
wc  are  kept  and  preserved  in  a  wicked  world ;  we 
are  compassed  round  about.  Hence,  when  God 
asked  Satan  concerning  holy  Job,  he  answered, 
•Ilast  thou  not  made  a  hedge  about  him,  and  about 
Lis  house,  and  about  all  that  he  hath  on  every  side  ?' 
Job i.  10.  I  cannot  come  at  him;  thou  compassest 
him,  and  keepest  me  out.  By  this,  then,  is  that 
scripture  opened,  '  Thou  art  my  hiding-place,  tliou 
shalt  preserve  me  from  trouble,  tbou  shalt  compass 
me  about  with  songs  of  deliverance.'  Pa.  x.txii.  7.  And, 
indeed,  it  would  be  comely,  if  we,  instead  of  doubt- 
in-  and  despairing,  did  sing  in  the  Avays  of  the  Lord: 
have  we  not  cause  thus  to  do,  when  the  Lord  is 
round  about  us  with  sword  and  shield,  watching  for 
us  against  the  enemy,  that  lie  may  deliver  us  from 
their  hand?  Je.  xxxi.  12. 

This  also  is  the  reason  wln^  nothing  can  come  at 
us,  but  that  it  may  do  us  good.  If  the  mercy  of 
God  is  round  about  us,  about  us  on  every  side;  then 
no  evil  thing  can  by  any  means  come  at  us,  but  it 
must  come  through  this  mercy,  and  so  must  be 
seasoned  with  it,  and  must  have  its  deadly  poison, 
hy  it,  taken  away.  Hence  Paul,  understanding  this, 
saith,  'And  we  know  that  all  things  work  together 
fur  good  to  them  that  love  God.'  Ro.  viii.  28.  But 
how  can  that  be,  did  tlicy  not  come  to  us  through 
the  very  sides  of  mercy?  and  how  could  they  come 
to  us  so,  since  Satan  pryeth  to  wound  us  deadly  in 
every,  or  in  some  private  place,  if  mercy  did  not 
compass  us  round  about,  round  about  as  with  a 
shiuld?  He  went  round  about  Job,  to  see  by  Avhat 
hog-holchc  might  got  at  him,  that  he  might  smite 
liiju  under  the  fifth  rib.*  But,  behold,  he  found  he 
was  hedged  out  round  about ;  wherefore  he  could 
not  come  at  him  but  through  the  sides  of  mercy ; 
and.  thcrefure,  what  he  did  to  him  must  be  for  good. 
Ew^n  thus  also  shall  it  be  in  conclusion  with  all 
the  wrnth  of  our  enemies,  when  they  have  done 
wliat  tliey  can ;  by  the  mercy  of  God,  wc  shall  be 
made  to  stand.  •  ^Vhy  boasteth  thou  thvself  in 
mischief,'  said  David,  •  0  mighty  man?  the  good- 
ness of  God  cndurdh  continually.'  Ps.  lii.  1.     And 


•  Sec  2  Sa.  ii  23;  iii.  27.     To  smite  under  the  fifth  rib  is 
to  give  a  mortal  blow. — Y.u. 


that  will  sanctify  to  me  whatever  thou  doest  against 
mc !  This,  therefore,  is  another  singular  encourage- 
ment to  Israel  to  hope  iu  the  Lord ;  for  that  there 
is  with  him  mercy  to  compass  us  round  about. 

Here  is,  I  say,  room  for  hope,  and  for  the  exer- 
cise thereof;  when  we  feel  ourselves  after  the  worst 
manner  assaulted.  '  Wherefore  should  I  fear,'  said 
David,  '  in  the  day  of  evil,  when  the  iniquity  of  my 
heels  shall  compass  me  about?'  Ps.xiix.  5.  Where- 
fore ?  Why  now  there  is  all  the  reason  in  the 
world  to  fear  the  day  of  evil  is  come  upon  thee, 
and  the  iniquity  of  thy  heels  doth  compass  theo 
about.  The  hand  of  God  is  upon  thee,  and  thy 
sins,  which  are  the  cause,  stand  round  about  thee, 
to  give  in  evidence  against  thee;  and  therefore 
thou  must  fear.  No,  saith  David,  that  is  not  a 
sufficient  reason;  he  that  trusteth  in  the  Lord, 
j\Icrcy  shall  compass  him  about.  Here  is  ground 
also  to  pray  in  faith,  as  David,  saying,  *  Keep  me 
as  the  apple  of  the  eye,  hid  me  under  the  shadow 
of  thy  wings,  from  the  wicked  that  oppress  me, 
from  my  deadly  enemies,  v:lio  compass  me  about.' 
Ps.  xvii.  8,  0. 

Seventh.  As  all  this  tender,  great,  rich,  much 
abounding  mercy,  compasseth  us  about;  so  that  ice 
may  hope  in  the  God  of  our  mercy,  it  is  said  this 
mercy  is  to  pollow  us,  *  Surely  goodness  and 
mercy  shall  follow  me  all  the  days  of  my  life,  and 
I  will  dwell  in  the  house  of  the  Lord  for  ever.' 
Vi.  xxiii.  G.  It  shall  follow  me,  go  with  mc,  and  ho 
near  me,  in  all  the  way  that  I  go.  Ps.  xxxU.  s.  There 
are  these  six  things  to  be  gathered  out  of  tliis  test, 
for  the  further  support  of  our  hope. 

1 .  It  shall  follow  us  to  guide  us  in  the  way.  I  will 
guide  thee  with  mine  eye,  says  God,  that  is,  iu  the 
way  that  thou  shalt  go.  The  way  of  man  to  the  next 
world,  is  like  the  way  from  Egypt  to  Canaan,  a  way 
not  to  be  wound  out  but  by  the  pillar  of  a  cloud  by 
day,  and  a  flame  of  fire  by  night;  that  is,  with  the 
Word  and  Spirit.  '  Thou  shalt  guide  me  with 
thy  counsel,  and  afterward  receiveme  to  glory.'  Ps. 
ixxiii.  24.  Thou  shalt  guide  me  from  the  first  step  to 
the  last  that  I  shall  take  in  this  my  pilgrimage: 
Goodness  and  mercy  shall  follow  me. 

2.  As  God  in  mercy  will  guide,  so  by  the  same  he 
wiU  uphold  our  goings  in  his  paths.  We  are  weak, 
wherefore  though  the  path  we  go  in  were  never  so 
plain,  yet  we  are  apt  to  stumble  and  fall.  But  'when 
I  said  my  foot  slippeth,  thy  mercy,  0  Lord,  held  mc 
up.'  Ps.  xciv.  IS.  Wherefore  we  should  always  turn 
our  hope  into  prayer,  and  say,  Loid,  *  hold  up  my 
goings  in  thy  paths,  that  my  footsteps  slip  not.' 
Ps.  xvii.  5.     Be  not  moved;  let  mercy  follow  me. 

3.  As  the  God  of  our  mercy  has  mercy  to  guide 
us,  and  uphold  us  ;  so  by  the  same  will  he  instruct 
us  when  we  arc  at  a  loss,  at  a  stand.  *  I  led 
Israel  about,'  says  God,  'I  instracted  him,  and 
kept  hiui  as  the  apple  of  mine  eye.'  De.  xxxii.  10.     I 


ISRAEL'S   HOPE   ENCOUKAGED. 


i99 


sny  we  are  often  at  a  loss;  David  said,  after  all  his 
brave  sayings,  in  Fs.  cxii.,  *  I  have  gone  astray  like 
a  lost  sheep:  seek  thy  servant.'  vcr.  i7C.  Indeed  a 
Christian  is  not  so  often  out  of  the  way,  as  he  is 
at  a  stand  therein,  and  knows  not  what  to  do. 
But  here  also  is  his  mercy  as  to  that.  '  Thine 
ears  shall  hear  a  word  behind  thee,  saying,  Thiszs 
the  way,  walk  ye  in  it,  when  ye  turn  to  the  right 
hand,  and  when  ye  turn  to  the  left.'  is.  x\x.  21. 
Mercy  follows  for  this. 

4.  Mercy  shall  follow  to  carry  tlicc  when  thou 
art  faint.  We  have  many  fainting  and  sinking- 
fits  as  we  go.  '  He  shall  gather  the  lambs  with 
his  arm,  and  carry  tJiem  in  his  bosom,'  or  upon 
eagles'  wings,  is.  xi.  11.  He  made  Israel  to  ride  on 
the  high  places  of  the  earth,  and  made  him  to  suck 
honey  out  of  the  rock.  De.  ixxii.  i;;. 

5.  Mercy  shall  follow  us,  to  take  us  up  when 
we  are  fallen,  and  to  heal  us  of  those  wounds  that 
we  have  caught  by  oiu*  falls.  '  The  Lord  uphold- 
eth  all  that  fall,  and  raiseth  up  all  those  thai  be 
bowed  down.'  Ps.  csiv.  k.  And  again:  'The  Lord 
openeth  the  eyes  of  the  blind;  the  Lord  raiseth  them 
that  are  bowed  down;  the  Lord  loveth  the  right- 
eous.' Ps.  cxi^i.  8.  Or,  as  we  have  it  in  another 
place,  '  The  steps  of  a  good  man  are  ordered  by 
the  Lord;  and  he  delighteth  in  his  way.  Though 
he  fall  he  shall  not  be  utterly  cast  down;  for  the 
Lord  upholdeth  him  icith  his  hand.'  rs.  xxxvii.  23,  24. 
Here  is  mercy  for  a  hoping  Israelite;  and  yet  this 
is  not  all. 

6.  Mercy  shall  follow  us  to  pardon  our  sins  as 
they  are  committed.  For  though  by  the  act  of 
justification,  we  are  for  ever  secured  from  a  state 
of  condemnation;  yet  as  we  are  children,  we  need 
forgiveness  daily,  and  have  need  to  pray,  '  Our 
Father,  forgive  us  our  trespasses.'  Now,  that  we 
may  have  daily  forgiveness  for  our  daily  sins  and 
trespasses,  mercy  and  goodness  must  follow  us;  or 
as  Moses  has  it,  '  And  he  said.  If  now  I  have  found 
grace  iu  thy  sight,  0  Lord !  let  my  Lord,  I  pray 
thee,  go  amongst  us,  for  it  is  a  stifi-necked  people, 
and  pardon  om*  iniquity  and  our  sin,  and  take  us 
for  thine  inheritance.'  Ex.  xixiv.  9.  Join  to  this 
that  prayer  of  his,  which  you  find  m  Numbers: 

'  Now  I  beseech  thee  let  the  power  of  my  Lord  be 
great,  according  as  thou  hast  spoken,  saying.  The 
Lord  is  long-sufiering  and  of  great  mercy,  forgiv- 
ing iniquity,  and  transgression,  and  by  no  means 
clearing  tlte  guilty,  visiting  the  iniquity  of  the 
fathers  upon  the  children  unto  the  third  and  fourtli 
generalion.  Pardon,  I  beseech  thee,  the  iniquity 
of  this  people  according  to  the  greatness  of  thy 
mercy,  and  as  thou  hast  forgiven  this  people  from 
Egypt  even  xmtll  now,'  or  hitherto.  Nu.  xiv.  17— 10. 
How  many  times,  think  you,  did  Israel  stand  in 
need  of  pardon,  from  Egypt,  until  they  came  to 
Canaan  ?     Even  so  many  times  wilt  thou  need 


pardon  from  the  day  of  thy  conversion  to  the  day 
of  death;  to  the  which  God  will  fuUow  Israel,  that 
he  may  dwell  in  the  house  of  the  Lord  for  ever. 

Eighth.  As  all  this  tender,  great,  rich,  abound- 
ing, compassing  mercy,  shall  follow  Israel  to  do 
him  good  ;  so  shall  it  do  him  every  good  turx,  in 
delivering  of  him  from  every  judgment  that  by  sin 
he  hath  laid  himself  obnoxious  to,  with  rejoicing. 
For  '  mercy  rejoiceth  against  judgment.'  Ja.  ii.  13. 
That  is,  applying  it  to  the  mercy  of  God  towards 
his,  it  rejoiceth  in  delivering  us  from  the  judg- 
ments that  we  have  deserved;  yea,  it  dclivereth  us 
from  all  our  woes  with  rejoicing.  In  the  maro-in 
it  is  '  glorieth;'  it  glorieth  in  doing  this  great  thing 
for  us.  I  have  thought,  considering  how  often  I 
have  procured  judgments  and  destructions  to  my- 
self, that  God  would  be  weary  uf  pardoning,  or 
else  that  he  would  pardon  with  grudging.  But 
the  Word  saith,  '  He  fainteth  not  nor  is  weary.' 
Is.  xl.  2S.  '  I  will  rejoice  over  them  to  do  them 
good,  -  with  my  whole  heart,  and  with  my  whole 
soul.'  Je. xxxii. 41.  Tliis  doiug  of  US  good  with  re- 
joicing, this  saving  of  us  from  deserved  judgments 
with  rejoicing,  this  getting  the  victory  over  our 
destructions  for  us,  with  rejoicing;  0!  it  is  a  mar- 
vellous thing !  '  0  sing  unto  the  Lord  a  new  song, 
for  he  hath  done  marvellous  thinn^s:  his  rio-ht 
hand,  and  his  holy  arm  hath  gotten  him  the  vic- 
tory;' the  victory  for  us.  Ps.  xcviii.  1.  And  as  Paul 
said,  '  We  are  more  than  conquerors  through  him;' 
Ko-  viii.  37;  and  this  he  did  with  triumph  and  re- 
joicing. Col.  ii.  15.  The  heart  is  seen  oft-times,  more 
in  the  manner  than  in  the  act  that  is  acted;  more 
in  the  manner  of  doing  than  in  doing  of  the  thing. 
The  wickedness  of  the  heart  of  Moab  was  more 
seen  iu  the  manner  of  action  than  in  the  words 
that  he  spake  against  Israel.  *  For  since  thou 
spakest  [of]  against  him  thou  skippcdst  for  joy.' 
Je.  xlviii.  27.  So  Edom  rejoiccd  at  the  calamity  of  his 
brother;  he  looked  on  it  and  rejoiced:  and  iu  his 
rejoicing  appeared  the  badness  of  his  heart,  and 
the  great  spite  that  he  had  against  his  brother 
Jacob.  Ob.  X.  u. 

Now,  my  brethren,  I  beseech  you  consider,  that 
God  hath  not  only  showed  you  mercy,  but  hath 
done  it  with  rejoicing.  Mercy  doth  not  only  fol- 
low you,  but  it  follows  you  with  rejoicing:  yea,  it 
doth  not  only  prevent  your  ruin,  by  yom-  repeated 
transgressions  procured,  but  it  doth  it  with  re- 
joicing. Here  is  the  very  heart  of  mercy  seen,  in 
that  it  rejoiceth  against  judgment.  Like  unto 
this  is  that  in  Zephaniah:  '  The  Lord  thy  God  in 
the  midst  of  thee  is  mighty:  he  will  save,  he  will 
rejoice  over  thee  with  joy,  he  will  rest  in  his  love, 
he  will  joy  over  thee  with  singing.'  Zc.  iii.  17,  is. 

There  are  many  things  that  show  with  what  an 
heart  mercy  is  of  God  extended,  as  is  afore  de- 
scribed, to  Israel  for  his  salvation;  but  this,  that 


600 


ISRAEL'S   HOPE  ENCOURAGED. 


it  nctetli  with  rejoicing,  that  it  savcth  with  re- 
joiciii".  and  gets  the  victory  over  judgment  with 
rcjoiciii'g!  is  a  wonderful  one,  and  one  that  should 
he  taken  notice  of  l)y  Israel,  for  his  encouragement 
to  liope.  '  Let  Isi-ael  lio])0  in  the  Lord,  for  with 
him  there  is  mercy,'  tender,  great,  rich,  multiply- 
in"-  mercy,  mercy  that  compasseth  us  about,  that 
gocth  with  us  all  the  way,  and  mercy  that  rejoiceth 
to  overcome  every  judgment  that  seeketh  our  de- 
struction, aswc  go  toward  our  Father's  house  and 
kingdom! 

It  is  said  in  the  Word,  God  dclighteth  in  mercy. 
'  Who  is  a  God  like  unto  thee  that  pardoneth  ini- 
quity, and  passcth  by  the  transgression  of  the 
renuiant  of  liis  heritage  ?  he  rctaineth  not  his  auger 
for  ever,  because  he  delighteth  in  mercy. '  Mic.  vii.  18. 
Here  then  is  a  reason  of  the  rejoicing  of  mercy 
against  judgment.  Why,  mercy  is  God's  delight; 
or,  as  another  hath  it,  '  Mercy  pleaseth  thee.' 
What  a  man  delights  in,  that  he  will  set  on  foot, 
and  that  he  will  seek  to  manage,  that  he  will  pro- 
mote, and  that  he  will  glory  in  the  success  and 
prosperity  of.  Why,  the  text  saith,  God  delight- 
eth in  mercy:  nor  do  I  believe,  how  odious  soever 
the  comparison  may  seem  to  be,  that  ever  man 
dclighteth  more  in  sin,  than  God  hath  delighted  in 
showing  mercy.  Has  man  given  himself  for  sin? 
God  has  given  his  Son  for  us,  that  he  might  show 
U3  mercy.  Jn.  iii.  ic.  lias  man  lain  at  wait  for 
opportunities  for  sin?  God  has  waited  to  be  gra- 
cious, that  he  might  have  mercy  upon  us.  is.  xxx.  lo. 
lias  man,  that  he  might  enjoy  his  sin,  brought 
himself  to  a  morsel  of  bread  ?  Why  Christ,  Lord 
of  all,  that  he  might  make  room  for  mercy,  made 
himself  the  poorest  man.  Lu.  ix.  5S.  2Co.  vUi.  9.  Has 
man,  when  he  has  found  his  sin,  pursued  it  with 
all  his  heart?  Why  God,  when  he  sets  a  showing- 
mercy,  shows  it  with  rejoicing,  for  he  delighteth 
in  mercy. 

Here  also  you  may  see  the  reason  why  all  God's 
paths  are  mercy  and  truth  to  his.  I's.xxv.io.  I  have 
observed  that  what  a  man  loveth  he  will  accustom 
himself  unto,  whether  it  be  fishing,  hunting,  or  the 
like.  These  are  his  ways,  his  course,  the  paths 
wherein  ho  spends  his  life,  and  therefore  he  is  sel- 
dom found  out  of  one  or  another  of  them.  '  Now,' 
saith  David,  '  all  the  paths  of  the  Lord  are  mercy.' 
P..  XXV.  10.  He  is  never  out  of  them :  for  wherever 
he  is,  still  he  is  coming  towards  his  Israel  in  one 
or  other  of  these  paths,  stepping  steps  of  mercy. 
Hence  again  it  is  that  you  find  that  at  the  end  of 
every  judgment  there  is  mercy;  and  that  God  in 
the  midst  of  this  remembers  that.  llab.  ii.  3.  Yea, 
judgment  is  in  mercy ;  and  were  it  not  for  that, 
judgment  should  never  overtake  his  people.  iCo.xi.3'.'. 
Wherefore  let  Israel  hope  in  the  Lord,  seeing  with 
him  is  all  tins  mercy. 

Ninth.  Besides  all  this,  the  mercy  that  is  with 


God,  and  that  is  an  encouragement  to  Israel  to 
hope  in  liim,  is  everlasting  :  '  The  mercy  of  the 
Lord  is  from  everlasting  to  everlasting  upon  them 
that  fear  him.'  Ps.  cm.  it.  From  everlasting  to 
everlasting;  that  is  more,  more  than  I  said.  Well, 
1.  Then  from  everlasting ;  that  is,  from  before 
the  world  began;  so  then,  things  that  arc,  and  are 
to  be  hereafter,  are  to  be  managed  .according  to 
those  measures  that  God  in  mercy  took  for  hia 
people  then.  Hence  it  is  said,  that  he  has  blessed 
us  according  as  he  chose  us  in  Christ,  before  the 
world  began ;  that  is,  according  to  those  measures 
and  grants  that  were  by  mercy  allotted  to  us  then. 
Ep.  i.  4.  According  to  that  other  saying,  '  accord- 
ing to  his  mercy  he  saved  us,'  that  is,  according 
as  mercy  had  allotted  for  us  before  the  -world 
began.  Tit.  m.  5.  '  According  to  his  own  purpose 
and  grace,  which  -was  given  us  in  Christ  before  the 
world  began.'  2  Ti,  i.  9.  This  is  mercy  from  ever- 
lasting, and  is  the  ground  and  bottom  of  all  dis- 
pensations that  have  been,  are,  or  are  to  come  to 
his  people.  And  now,  though  it  would  be  too 
great  a  step  to  a  side,  to  treat  of  all  those  mercies 
that  of  necessity  will  be  found  to  stand  upon  that 
which  is  called  mercy  from  everlasting,  yet  it  will 
be  to  our  purpose,  and  agreeable  to  our  method,  to 
conclude  that  mercy  to  everlasting  stands  upon 
that;  even  as  vocation,  justification,  presei'vation, 
and  glorification,  standeth  upon  our  being  chosen 
in  Christ  before  the  foundation  of  the  world.  Ro.  vUi. 
29, 30.  Here  then  is  the  mercy  that  is  with  God 
and  that  shoidd  encourage  Israel  to  hope.  The 
mercy  that  has  concerned  itself  with  them,  is  mercy 
from  everlasting.  Nor  may  it  be  thought  that  a 
few  quarrels  of  some  brain-sick  fellows  will  put  God 
upon  taking  new  measures  for  his  people ;  what 
foundation  has  been  laid  for  his,  before  he  laid  the 
foundation  of  the  world,  shall  stand ;  for  that  it 
was  laid  in  Christ  by  virtue  of  mercy :  that  is, 
from  everlasting.  Ro.  ix.  ii.  The  old  laws,  which  arc 
the  Magna  Cliarta,  the  sole  basis  of  the  govern- 
ment of  a  kingdom,  may  not  be  cast  away  for  the 
pet  that  is  taken  by  every  little  gentleman  against 
them.*  We  have  indeed  some  professors  that  take 
a  great  pet  against  that  foundation  of  salvation, . 
that  the  mercy  that  is  from  everlasting  has  laid  ; 
but  since  the  kingdom,  government,  and  glory  of 
Christ  is  wrapped  up  in  it,  and  since  the  calling, 
justification,  perseverance,  and  glorification  of  his 
elect,  which  are  called  his  body  and  fulness,  is 
wrapt  up  therein,  it  may  not  be  laid  aside  nor 
despised,  nor  quarrelled  against  by  any,  without 
danger  of  damnation. 

Human  laws  we  must  obey,  unless  they  infringe  upon  the 
prerogative  of  God  and  upon  conscience;  to  such  we  must 
refuse  obedience,  and  count  it  an  honoiu-  to  suffer  as  Daniel 
and  the  Hebrew  youths.  These  laws  we  may  strive  to  get 
repealed  or  amended ;  but  the  laws  of  God  are  immutable  and 
eternal— they  must  be  obeyed,  or  wc  perish. — Ed. 


ISRAEL'S   HOPE   ENCOURAGED. 


601 


Here  then  is  the  mercy  with  which  Israel  is  con- 
cerned, and  which  is  with  God  as  an  encouragement 
to  them  that  should  hope,  to  hope  in  him.  It  is 
mei'cy  from  everlasting ;  it  is  mercy  of  an  ancient 
date ;  it  is  mercy  in  the  root  of  the  thing.  For  it 
is  from  this  mercy,  this  mercy  from  everlasting, 
that  all,  and  all  those  sorts  of  mercies,  of  which 
we  have  discoursed  hefore,  do  flow.  It  is  from 
this  that  Christ  the  Saviour  flows ;  this  is  it,  from 
which  that  tender  mercy,  that  great  mercy,  that 
rich  mercy,  and  that  mercy  that  ahouudcth  towards 
us,  doth  flow ;  and  so  of  all  the  rest.  Kind  hrings 
forth  its  kind ;  know  the  tree  hy  his  fruit ;  and 
God  by  his  mercy  in  Christ ;  yea,  and  know  what 
God  was  doing  before  he  made  the  Avorld,  by  what 
he  has  been  doing  ever  since.  And  what  has  God 
been  doing  for  and  to  his  church  from  the  beginn- 
ing of  the  world,  but  extending  to,  and  exercising 
loving-kindness  and  mercy  for  them?  therefore  he 
laid  a  foundation  for  this  in  mercy  from  everlasting. 
2.  But  mercy  from  everlasting  is  but  the  be- 
ginning, and  we  have  discoursed  of  those  mercies 
that  we  have  found  in  the  bowels  of  this  already, 
Avherefore  a  word  of  that  which  is  to  everlasting 
also.  '  From  everlasting  to  everlasting.'  Nothing 
can  go  beyond  to  everlasting ;  wherefore  this,  to 
everlasting,  will  see  an  end  of  all.  The  devil  will 
tempt  us,  siu  will  assault  us,  men  will  persecute ; 
but  can  they  do  it  to  everlasting  ?  If  not,  then 
there  is  mercy  to  come  to  God's  people  at  last ; 
even  when  all  evils  have  done  to  us  what  they  can. 
After  the  prophet  had  spoken  of  the  inconceivable 
blessedness  that  God  hath  prepared  for  them  that 
wait  for  him,  he  drops  to  present  wrath,  and  the 
sin  of  God's  people  in  this  life.  This  done,  he 
mounts  up  again  to  the  first,  and  saith,  '  in  those 
is  continuance;'  that  is,  the  things  laid  up  for  us 
are  everlasting,  and  therefore  '  we  shall  be  saved. ' 
l3.  liiv.  1,  s.  How  many  things  since  the  beginning- 
have  assaulted  the  Avorld  to  destroy  it,  as  wars, 
famines,  pestilences,  earthquakes,  &c.,  and  yet  to 
this  day  it  abideth.  But  what  is  the  reason  of 
that?  Why,  God  liveth,  upon  whose  Avord,  and  by 
whose  decree  it  abideth.  '  He  hath  established 
the  earth,  and  it  abideth;'  it  standeth  fast,  and 
'  cannot  be  moved. '  rs.  cxix.  oo ;  xciii.  i ;  xcvi.  lo.  Why, 
my  brethren,  mercy  liveth,  mercy  is  everlasting ; 
'  His  mercy  endureth  for  ever ! '  Ps.  cxxxvi.  And 
therefore  the  church  of  God  liveth ;  and  when  all 
her  enemies  have  done  their  all,  this  is  the  song 
that  the  church  shall  sing  over  them  :  '  They  are 
brought  down  and  fallen,  but  we  arc  risen,  and 
stand  upright ! '  Ts.  xx.  8.  Everlasting  mercy,  with 
everlasting  arms,  arc  underneath.  De.  xxxiii.  -ji. 

And  as  this  shows  the  cause  of  the  life  of  the 
church,  notwithstanding  her  ghostly  and  bodily 
enemies,  so  it  showeth  the  cause  of  her  deliverance 
from  her  repeated  sins.     As  God  said  of  leviathan 

VOL.  I. 


'  I  will  not  conceal  his  parts,'  &c.  JobxU.  12.  So  it 
is  very  unbecoming  of  God's  people  to  conceal  their 
sins  and  miscarriages,  for  it  dimiuisheth  this  mercy 
of  God.  Let  therefore  sin  be  acknowledged,  con- 
fessed, and  not  be  hid  nor  dissembled ;  it  is  to  tlie 
glory  of  mercy  that  we  confess  to  God  and  one 
another  what  we  are ;  still  remembering  this,  but 
mercy  is  everlasting! 

As  this  shows  the  reason  of  our  life,  and  the 
continuance  of  that,  notwithstanding  our  repeated 
sins,  so  it  shows  the  cause  of  the  receiving  [or  re- 
newing] of  our  graces,  from  so  many  decays  and 
sickness.  For  this  mercy  will  live,  last,  and  out- 
last, all  things  that  are  corruptible  and  hurtful  unto 
Israel.  Wherefore  'let  Israel  hope  in  the  Lord,' 
for  this  reason,  '  for  with  the  Lord  thei'e  is  mercy.' 
1.  Tender  mercy  for  us.  2.  Great  mercy  for  us. 
3,  Rich  mercy.  4.  Manifold  mercy.  5.  Abound- 
ing mercy  towards  us.  6.  Compassing  mercy 
wherewith  we  are  surrounded.  7.  JMercy  to  foUow 
us  wherever  we  go.  8.  Mercy  that  rcjoiceth 
against  judgment.  And,  9.  Mercy  that  is  from 
everlasting  to  everlasting.  All  these  mercies  are 
with  God,  to  allure,  to  encourage,  and  uphold 
Israel  in  hope. 

[Second.    What  is  to  he  inferred  from  tJds  reason.] 

I  come  now  to  the  second  thing,  Avhich  is  to 
show  what  is  to  be  inferred  from  this  reason.    And, 

First.  This,  to  be  sure,  is  to  be  inferred,  That 
Israel,  as  the  child  of  God,  is  a  piti-  ^^^,^^^^^,^_ 
ful  thing  of  himself;  one  that  is  full 
of  weaknesses,  infmuities,  and  defects,  should  we 
speak  nothing  of  his  transgressions.  He  that  is 
to  be  attended  with  so  many  mercies,  absolutely 
necessary  mercies,  for  there  is  not  in  these  mercies 
one  that  can  be  spared,  must  needs  be  in  himself 
a  poor  indigent  creature.  Should  you  see  a  child 
attended  with  so  many  engines  to  make  him  go, 
as  the  cliild  of  God  is  attended  with  mercies  to 
make  him  stand,  you  would  say.  What  an  infirm, 
decrepid,  helpless  thing  is  this!*  Alas!  1  have 
here  counted  up  mercies  in  number  nine.  If  I  had 
counted  up  nine  hundred  and  ninety-nine,  all  had 
been  the  same,  for  the  child  of  God  would  not  have 
one  to  spare.  The  text  saith,  '  The  earth,  0  Lord, 
is  full  of  thy  mercy,'  and  all  little  enough  to  pre- 
serve his  Israel.  I's.  cxix.  64.  Indeed,  those  tliat  I 
have  presented  the  reader  with  are  the  chief  heads 
of  mercies  ;  or  the  head-mercies  from  which  many 
others  flow.  But,  however,  were  they  but  single 
mercies,  they  show  with  great  evidence  our  defi- 
ciency ;  but  being  double,  they  show  it  much  more. 

Should  it  be  said  there  is  such  a  lord  has  a  son. 


*  How  striking-  au  exempliiicatiou  is  this  of  ouruttcr  help- 
lessness and  tlic\uibonuilccl  love  of  God.  O  my  soul  it  is 
impossible  to  uuniLcr  or  recollect  all  his  incrcics,  but  take  liecd 
lest  thou  forget  them  all. — Ej). 

4  G 


C02 


ISRAEL'S   HOr£   ENCOURAGED. 


a  poor  decrepid  thing ;  he  Is  forced  to  wear  things 
to  strcugtlicii  his  ancles,  tliinos  to  strengthen  his 
knees,  things  to  strengthen  his  loins,  things  to  keep 
up  his  bowels,  things  to  strengthen  his  slioulders, 
liis  neck,  his  liaiids,  fingers ;  jea,  he  cannot  speak 
but  l>y  the  lielp  of  an  engine,  nor  chew  his  food  but 
bv  the  help  of  an  engine.  What  would  you  say? 
■NVIiat  would  jou  think  ?  Would  you  not  say  such 
a  one  is  not  worth  the  keeping,  and  that  his  father 
cannot  look  for  any  thing  from  him,  but  that  he 
should  live  upon  high  charge  and  expense,  as  long- 
as  he  liveth ;  besides  all  the  trouble  such  an  one  is 
like  to  be  of  to  others.  Why  this  is  the  case : 
Israel  is  such  an  one,  nay,  a  worse.  He  cannot  live 
Avithout  tender  mercy,  without  great  mere}-,  without 
rich  mercy,  without  manifold  mercy,  and  unless 
mercy  abounds  towards  him.  He  cannot  stand  if 
mercy  doth  not  compass  him  round  about,  nor  go 
unless  mercy  follows  him.  Yea,  if  mercy  that 
rejoiceth  against  judgment  doth  not  continually 
flutter  over  him,  the  very  moth  will  eat  him  up, 
and  the  canker  will  consume  him.  Job  iv.  19.  Where- 
fore it  is  necessary  to  the  making  of  Israel  live  and 
flourish,  that  everlasting  mercy  should  be  over  his 
head,  and  everlasting  mercy  under  his  feet,  with 
all  the  afore-mentioned  mercies,  and  more  in  the 
bowels  of  it.  But  I  say  doth  not  this  sufficiently 
show,  had  we  but  eyes  to  see  it,  what  a  sad  and 
deplorable  creature  the  child  of  God  of  himself  is  ? 
0 !  this  is  not  believed  nor  considered  as  it  should. 
Vain  man  would  be  wise ;  sinful  man  would  be 
holy ;  and  poor,  lame,  infirm,  helpless  man,  would 
be  strong,  and  fain  persuade  others  that  he  hath  a 
sufficiency  of  himself.  But  I  say,  if  it  be  so,  what 
need  all  this  mercy  ?  If  thou  canst  go  lustily,  vfhat 
mean  thy  crutches?  No,  no,  Israel,  God's  Israel, 
when  awake,  stands  astonished  at  his  being  sur- 
rounded with  mercies,  and  cries  out,  '  I  am  not 
worthy  of  the  least  (I  am  less  than  the  least)  of 
all  thy  mercies,  and  of  all  the  truth,  which  thou 
hast  showed  unto  thy  servant.'  Ge.  xxxii.  10. 

Second.  This  also  showeth  how  sorely  the  enemies 
Secondinfercnce.  °f  Israel  are  bent  to  seek  his  destruc- 
tion. The  devil  is,  by  way  of  eminency, 
called  the  enemy  of  God's  people:  '  The  devil,  your 
adversary.'  iPe.v.s.  And  this,  that  there  are  so 
many  mercies  employed  about  us,  and  all  to  bring 
us  to  the  place  which  God  hath  appointed  for  us, 
doth  .Icmonstratc  it.  Should  you  see  a  man  that 
was  not  to  go  from  door  to  door,  hut  he  must  be 
clad  m  a  coat  of  mail,  must  have  a  helmet  of  brass 
upon  his  head,  and  for  his  life-guard  not  so  few  as 
a  thousand  men  to  wait  upon  him;  would  you  not 
say,  Surely  this  man  has  store  of  enemies  at  hand, 
surely  this  man  goes  continually  iu  danger  of  his 
life?  Why,  this  13  the  case,  enemies  lie  in  wait 
tor  poor  Israel  in  every  hole;  he  can  neither  cat, 
ormk,  wake,  sleep,  work,  sit  still,  talk,  be  silent; 


worship  his  God  in  public  or  in  private,  hut  he  is 
in  danger  of  being  stabbed,  or  being  destroyed. 
Hence,  as  was  said  before,  he  is  compassed  about 
with  mercy  as  with  a  shield.  Mic.  tu.  20.  And  again 
it  is  said  concerning  these,  '  God's  truth,'  his  mercy, 
'  sludi  be  thy  shield  and  buckler.'  Ps.  xci.  4.  And 
again,  *  He  is  a  buckler  to  all  them  that  trust  in 
him.'  2  Sa.  xxii.  31.  Yea,  David  being  a  man  sensible 
of  his  own  Aveakness,  and  of  the  rage  and  power  of 
his  enemies,  cries  out  to  his  God  to  take  hold  of 
sliield  and  buckler,  and  to  stand  up  for  his  help.  Ps. 
rxxT.2.  But  what  need  these  things  be  asserted,  pro- 
mised, or  prayed  for?  if  Israel  had  no  enemies,  or 
none  but  such,  he  could,  as  we  say,  make  his  party 
good  with  all.  Alas,  their  cries,  their  tears,  sighs, 
watchings,  and  outcries,  at  smidry  times,  make 
this,  beyond  all  show  of  doubt,  a  truth. 

If  Solomon  used  to  have  about  his  bed  no  less 
than  threescore  of  the  valiantest  of  Israel,  holding 
swords,  and  being  expert  in  war,  every  one  with 
his  sword  upon  his  thigh,  because  of  fear  in  the 
night — and  yet  these  fears  were  only  concerning 
men — what  guard  and  safe-guard  doth  God's  poor 
people  need,  who  are  continually,  both  night  and 
day,  roared  upon  by  the  mimerciful  fallen  angels 
of  hell !  Ca.  iii  7,  8.  I  will  add,  if  it  be  but  duly 
considered,  all  this  guard  and  safeguard  by  mercy 
notwithstanding,  how  hardly  this  people  do  escape 
being  destroyed  for  ever,  yea,  how  with  hearts 
hroken,  and  loins  broken,  many  of  them  with  much 
difficulty  get  to  the  gates  of  heaven !  it  will  be 
easily  concluded,  that  her  enemies  are  swifter  than 
eagles,  stronger  than  lions  ;  and  that  they  often 
overtake  her  between  the  straits. 

To  say  nothing  of  the  many  thousands  that  dare 
not  so  much  as  once  thmk  of  true  religion,  because 
of  the  power  of  the  enemy  which  they  behold,  when 
alas !  they  see  nobody  but  the  very  scarecrows 
which  the  devil  hath  set  up  for  I  count  the  per- 
secutor of  God's  people  but  the  devil's  scarecrow, 
the  old  one  himself  lies  quat — ^yet,  I  say,  how  arc 
they  frighted!  how  are  they  amazed!  What  a 
many  of  the  enemies  of  religion  have  these  folks 
seen  to-day !  *  yea,  and  they  will  as  soon  venture 
to  run  the  hazard  of  hell-fire,  as  to  be  engaged  by 
these  enemies  in  this  way.  Why,  God's  people  are 
fain  to  go  through  them  all,  and  yet  no  more  able 
than  the  other  to  do  it  of  themselves.     They  there- 

*  The  reader  will  easily  uudcrstaud  this  passage  if  lie  con- 
siders '  these  folks '  to  mean  those  who  were  deterred  from 
making  a  public  profession  of  faith,  by  the  fear  of  '  the  enemies,' 
or  persecutors,  properly  called  the  devil's  scai'ecrows.  '  To- 
day,' refers  to  the  time  iu  which  this  eucom-aging  treatise 
was  written.  Then  persecutors  and  informers  were  let  loose 
upon  the  churches,  like  a  swarm  of  locusts.  Many  folks  were 
terrified,  and  much  defection  prevailed.  But  for  such  a  time 
God  prepared  Buuyau,  Baxter,  Owen,  Howe,  and  many  others 
of  equal  piety.  Thus,  when  the  enemy  cometh  in  like  a 
flood,  tie  Spirit  of  the  Lord  shall  lift  up  a  standaa'd  against 
liim. — Ed. 


ISRAEL'S   HOPE   ENCOURAGED. 


eo3 


fore  are  girded,  compassed,  and  defended  by  this 
niercj,  which  is  the  true  cause  indeed  of  their  godly 
perseverance. 

Third.  A  third  thing  that  I  infer  from  these 
■words  is,  What  a  loving  God  has 
Israel !  *  Truly  God  is  good  to  Israel. 
Let  the  redeemed  of  the  Lord  say  so.'  A  loving 
God,  that  should  take  this  care  of  him,  and  bestow 
so  many  mercies  upon  him.  Mercies  of  all  sorts, 
for  all  cases,  for  all  manner  of  relief  and  help 
against  all  manner  of  perils.  What  is  man  that 
God  should  so  unweariedly  attend  upon  him,  and 
visit  him  every  moment?  Is  he  a  second  God?  Is 
lie  God's  fellow?  Is  he  of  the  highest  order  of 
the  angels  ?  or  what  is  he  ?  0  !  he  is  a  flea,  a 
Avorm,  a  dead  dog,  sinful  dust  and  ashes  ;  he  comes 
up  like  a  flower  and  is  cut  down,  and  what  a  thing 
is  it  that  God  should  so  much  as  open  his  eyes 

upon  such  a  one  !   ISa.  xxvi.  20.  Job  xxv.  6  ;  xiv.  2,  3.       But 

then,  what  a  thing  is  it  that  God  should  magnify 
liim,  and  that  he  should  set  his  heart  upon  him  ! 
Job  vii.  17.  Yea,  that  he  should  take  him  into  ac- 
quaintance with  him,  give  his  angels  to  be  all  min- 
istering spirits  for  him!  Yea,  engage  his  mercy 
for  him,  his  tender,  great,  manifold,  and  everlast- 
ing mercy  for  him,  to  compass  him  round  withal, 
as  with  a  shield,  that  nothing  might  work  his  ruin 
for  ever  and  ever ! 

It  may  well  be  said,  'God  is  love!'  Un.  iv.  16. 
Man  may  well  say  so,  '  0  give  thanks  unto  the 
Lord,  for  he  is  good,  for  his  mercy  endurdh  for 
ever.  Let  the  redeemed  of  the  Lord  say  so,  whom 
he  liath  redeemed  from  the  hand  of  the  enemy.' 
Ps.  cvii.  1-3.  If  it  be  love  for  a  fellow-creature  to  give 
a  bit  of  bread,  a  coat,  a  cup  of  cold  water,  what 
shall  we  call  this?  when  God,  the  great  God,  the 
former  of  all  things,  shall  not  only  give  an  alms, 
an  alms  to  an  enemy,  but  shall  rise  up,  take  shield 
and  buckler,  and  be  a  guard,  a  protection,  a  de- 
liverer from  all  evil,  until  we  come  into  his  hea- 
venly kingdom  ?  This  love  is  such  as  is  not  found 
on  earth,  nor  to  be  paralleled  among  the  creatures. 
None  hopes  this  but  one  that  is  good.  Nor  does 
any  believe  as  they  should,  that  God  doth  love  as 
these  things  declare  he  does.  Our  heart  stagger- 
eth  at  the  greatness  of  the  thing,  and  wiio  is  it  that 
lias  any  reason  left  in  him,  and  knows  anything  of 
what  a  wretched  thing  sin  hath  made  him,  that  can 
Avithout  starting  so  much  as  hear  of  all  this  mercy ! 
But, 

Fourth.  Another  thing  that  I  infer  from  these 
words  is  this.  What  ground  is  here  to 
Israel  to  hope  in  the  Lord !  The  Lord 
is  not  that  broken  reed  of  Egypt,  on  which  if  a  man 
lean,  it  will  go  into  his  hand  and  pierce  it.  God's 
word  is  steadfast  for  ever,  even  the  word  by  which 
we  are  here  exhorted  to  hope.  Nor  shall  we  have 
cause  to  doubt  of  the  cause  of  the  exhortation  to 


Fourth  Inference. 


such  a  soul-qnieting  duty ;  for  mercy  is  with  the 
Lord:  'Let  Israel  rejoice  in  him  that  made  him; 
let  the  children  of  Zion  be  joyful  in  their  king.' 
Vs.  cxlii,  2.  For  with  the  Lord  there  is  mercy, 
wherewith  to  beautify  the  meek  with  salvation. 
What  saycst  thou,  child  of  God?  Has  sin  wounded, 
bruised  thy  soul,  and  broken  thy  bones?  Wliy, 
with  the  Lord  there  is  tender  mercy.  Art  thou  a 
sinner  of  the  first  rate,  of  the  biggest  size?  Why, 
with  the  Lord  there  is  great  mercy  for  thee  ?  Have 
thy  sins  corrupted  thy  wounds,  and  made  them  pu- 
trify  and  stink?  Why,  with  the  Lord  there  is  rich, 
that  is,  virtuous*  mercy  for  thee.  Art  thy  sins  of 
diverse  sorts  ?  Why,  here  is  a  multitude  of  mani- 
fold mercies  for  thee.  Dost  thou  see  thyself  sur- 
rounded with  enemies?  Why,  with  the  Lord  there 
is  mercy  to  compass  thee  about  withal.  Is  the 
way  dangerous  in  which  thou  art  to  go?  Surely 
goodness  and  mercy  shall  follow  thee  all  the  days 
of  thy  life.  Doth  iniquity  prevail  against  thee  ? 
The  mercy  of  this  Lord  aboundeth  towards  thee. 
Doth  judgments  for  thy  miscarriages  overtake  thee ; 
There  is  with  thy  Lord  mercy  that  rejolceth  to  de- 
liver thee  from  those  judgments.  What  shall  I 
say  ?  There  is  mercy  from  everlasting  to  everlast- 
ing upon  thee.  What  wouldst  thou  have  ?  There 
is  mercy  underneath,  mercy  above,  and  mercy  for 
thee  on  every  side ;  therefore  '  let  Israel  hope  in 
the  Lord!'  I  will  add,  it  is  the  greatest  unkind- 
ness  thou  canst  return  to  the  Lord  to  doubt  this 
mercy  notwithstanding.  Why,  what  wilt  thou 
make  of  God?  Is  there  no  truth  nor  trust  to  be 
put  in  him,  notwithstanding  all  that  he  hath  said? 
0  the  depravedness  of  man's  nature!  Because 
he  speaketh  the  truth,  therefore  we  believe  him  not! 
jn.  viii.  45.  The  odiousness  of  unbelief  Is  manifest 
by  this,  yea,  also  the  unreasonableness  thereof 
God  is  true,  his  Word  is  true ;  and  to  help  us  to 
hope  In  him,  how  many  times  has  he  fulfilled  It  to 
others,  and  that  before  our  eyes  ?  Hope  then ;  it 
is  good  that  a  man  should  hope.  Hope  then ;  it 
pleases  God  that  thou  shouldest  hope.  Hope  then 
to  the  end,  for  the  grace  that  is  to  be  brought  unto 
thee  will  surely  come,  with  Christ  thy  Saviour. 

Men  that  have  given  up  themselves  to  their  sins, 
hope  to  enjoy  some  benefit  by  them,  though  the 
curse  of  God,  and  his  wrath,  is  revealed  from  hea- 
ven against  them  for  it.  Ro.  i.  is.  And  yet  thou  that 
hast  given  thyself  to  God  by  Christ,  art  afraid  to 
hope  in  his  mercy !  For  shame,  hope,  and  do  not 
thus  dishonour  thy  God,  wound  thine  own  soul,  and 
set  so  bad  an  example  to  others.  I  know  thou  hast 
thy  objections  in  a  readiness  to  cast  In  my  way, 
and  were  they  made  against  doctrine,  reason  would 

*  The  word  'virtuous'  is  now  very  rarely  used  in  this 
sense  ;  it  means,  '  efficacious  by  inherent  qualities,'  or  liana? 
great  or  powerful  properties,  as,  '  By  virtue  of  our  Lord's 
intercession ;'  see  Inijjerial  Dictionanj. — £d. 


604 


ISRAEL'S   HOPE  ENCOURAGED. 


that  some  notice  should  he  taken  of  them ;  hut 
since  they  nro  made  against  duty,  duty  urged  from, 
and  grounded  upon,  a  word  which  is  stedfast  for 
cver,°thou  dcscrvest  to  he  hlamcd,  and  to  be  told, 
lliat'of  all  sins  that  ever  thou  didst  commit,  thou 
now  art  managing  the  vilest,  while  thou  art  giving 
way  to,  and  fortifying  of,  unbelief  and  mistrust, 
against  this  exhortation  to  "liope,  and  against  the 
reason  for  encouragement  to  the  duty. 

[TIIIRD.  The  Ampltfication  of  the  reason 
*  TO  IIorE  ix  THE  Lord.'] 

But  I  shall  pass  from  this  to  tlie  third  thing 
found  in  the  text,  and  that  is  the  amflificatiox  of 
the  reason.  I  told  you  that  there  were  in  the  text 
these  three  things,  I.  An  exhortation  to  the  chil- 
dren of  God  to  hope  in  the  Lord :  *  Let  Israel  hope 
in  the  Lord.'  IL  A  reason  to  enforce  that  exhor- 
tation, '  For  with  the  Lord  there  is  mercy. '  IIL  An 
amplification  of  that  reason,  'And  iviih  Mm  is 
23leiileous  redemption.'  I  have  gone  through  the 
two  first,  and  shall  now  come  to  this  last. 

In  these  last  words,  which  I  call  the  Amplifica- 
tion of  the  reason,  we  have  two  things.  ■  First.  A 
more  particular  account  of  the  nature  of  the  mercy 
propounded  for  an  encouragement  to  Israel  to  hope. 
Second.  An  account  of  the  sufficiency  of  it.  The 
nature  of  the  mercy  propounded,  is  expressed  by 
that  word  'redemption.'  The  sufficiency  of  it  is 
expressed  by  that  word  '  plenteous. '  '  Let  Israel 
hope  in  the  Lord  ;  for  with  the  Lord  there  is  mercy, 
and  with  him  is  plenteous  redemption.' 

[First.  Tlic  ncdure  of  the  mercy  propounded.'] 

Redemption  may  he  diversely  taken,  as  shall  be 
further  showed  anon;  but  forasmuch  as  the  term 
here  is  made  mention  of  indefinitely,  without  nomi- 
nating of  thi?  or  that  part  of  redemption  particu- 
larly, I  shall  speak  to  it  in  the  general,  with  respect 
at  least  to  the  main  heads  thereof. 

To  redeem  is  to  fetch  hack,  by  sufficient  and 
suitable  means,  those  at  present  in  an  enthralled, 
captivated,  or  an  imprisoned  condition ;  and  there 
arc  two  sorts  of  this  redemption.  First,  Redemp- 
tion by  purchase.  Second,  Redemption  by  power. 
Redemption  by  purchase  is  from  the  cause  of 
captivities.  Redemption  by  power  is  from  the 
eflects. 

^  JFVrs?,  If  we  speak  of  redemption  by  inircJiase, 
then  three  things  present  themselves  to  our  consi- 
deration— I.  The  person  redeeming.  II.  The  na- 
ture of  the  price  paid  to  redeem  wTthal.  III.  The 
thing  or  state  from  which  this  redeemer  with  this 
price  redecmcth. 

[I.  The  Person  redeeming.]  The  subject  of 
this  redemption,  or  person  redeemed,  is  Israel,  of 
him  we  have  spoken  before.     For  the  person  re- 


deeming, it  is  Jesus  of  Nazai-etli ;  Jesus  that  was 
born  at  Bethlehem,  at  the  time,  and  as  the  Scrip- 
tures relate.  Jiat.  i.  lu.  ii.  Now,  with  reference  to 
his  person,  Ave  have  two  things  to  inquire  after. 
What  this  person  was.  How  he  addressed  him- 
self to  this  work. 

[1.  What  this  person  was.]  This  Jesus  was  and 
is  the  natural  and  eternal  Son  of  God  Almighty, 
without  beginning  or  end,  from  everlasting ;  the 
Creator  and  Upholder  of  the  world.  Pr.  viii.  Jn.  i.  He.  i. 
2.  How  he  addressed  himself  to  the  work  of  re- 
deeming, take  as  follows.  He  became  true  man: 
for  he  was  conceived  through  the  power  of  the  Holy 
Ghost  in  the  womb  of  a  maid,  and  in  the  fulness 
of  time  brought  forth  of  her,  true,  real,  natural 
man ;  I  say,  though  not  in  the  worst,  yet  in  the 
best  sense.  Lu.  ii.  31-35.  Being  thus  brought  forth 
without  spot  or  blemish,  he  began  to  address  him- 
self to  the  work.  (I.)  By  works  preparatory,  and 
then,  (2).  By  the  act  itself. 

(1.)  The  works  preparatory  were  as  follow.     He 
prepares  himself  a  priestly  robe,  which  was  his  own 
obediential  righteousness ;  for  without  these  holy 
garments  he  might  not  adventure  to  come  into  the 
presence  of  God  to  offer  his  gift.  Ro.  v.  19.  Ex.  xxviii. 
40 ;  xi.  13.     Before  he  oftered  his  gift  for  the  people, 
he  Avas  to  be  himself  sanctified  to  his  office :  and 
that — by  blood — by  prayers  and  tears,   i  re.  i.  lo. 
(«. )  By  blood ;  for  before  Aaron  was  to  ofli'er  his  sacri- 
fice for  the  people,  he  must  himself  be  sprinkled 
with  blood.  Ex.  xxix.  19-22.     And  because  Jesus  could 
not  be  sprinkled  with  the  blood  of  beasts,  there- 
fore Avas  he  sprinkled  Avith  that  of  his  own :  not  as 
Aaron  Avas,  upon  the  tip  of  his  ear,  and  upon  the 
tip  of  his  toe ;  but  from  top  to  toe,  from  head  to 
foot ;  his  sweat  Avas  blood.  Lu.  xxii.  44.    So  that  from 
his  agony  in  the  garden  to  the  place  Avhcre  he  Avas 
to  lay  doAvn  the  price  of  our  redemption,  he  Avent 
as  consecrated  in  his  own  blood,     (b.)  He  offered 
also  his  sacrifice  of  strong  crying  and  tears,  as  his 
drink-offering  to  God,  as  a  sacrifice  preparatory, 
not  propitiatory,  in  pursuit  of  his  office ;  not  to 
purge  his  person.  lie.  v.  5-8.     This  is  the  person 
redeeming,  and  this  was   his  preparation  to  the 
Avork. 

[(2).  The  act  itself.]  Now  the  redemption  is  often 
ascribed  particularly  to  his  blood  ;  yet  in  general, 
the  act  of  his  redeeming  of  us  must  either  more 
remotely  or  more  nearly  be  reckoned  from  his 
Avhole  suffering  for  us  in  the  flesh ;  Avhich  suffer- 
ing I  take  to  begin  at  his  agony,  and  Avas  finished 
when  he  Avas  raised  again  from  the  dead.  By  his 
flesh  I  understand  his  Avhole  man,  as  distinguished 
from  his  Divine  nature ;  and  so  that  Avord  doth 
comprehend  his  soul  as  well  as  his  body,  as  by  tho 
53rd  of  Isaiah  appears.  His  sovd  after  that  man- 
ner Avhich  Avas  proper  to  it ;  and  his  body  after  that 
manner  which  was  proper  to  it. 


ISEAEL'S   HOPE   ENCOURAGED. 


605 


[II.  Tlie  nature  of  the  price  paid  to  redeem.] 
His  sufferings  began  in  his  soul,  some  time  be- 
fore his  body  Avas  touched,  by  virtue  of  which  was 
his  bloody  sweat  in  his  body.  The  sorrows  of  his 
soul  began  at  the  apprehension  of  what  was  com- 
ing from  God,  for  our  sakes,  upon  him ;  but  the 
bloody  sweat  of  his  body  was  from  that  union  it  bad 
with  such  a  soul.  His  sufferings  were  from  the 
hand  of  God,  not  of  man ;  not  by  constraint,  but 
of  his  own  will;  Le.i.3.  Jn.x.lS;  and  they  differ  from 
curs  in  these  six  things.  1.  His  sufferings  were 
by  the  rigour  of  the  law ;  ours  according  to  the 
tenor  of  the  gospel.  Ga.  iii.is.  He.xii.io.  2.  His  suf- 
ferings Avero  from  God's  hand  immediately ;  ours 
by  and  through  a  Mediator,  is.  uii.  c.  lie.  ix.  22.  3. 
God  delighted  himself  in  every  stroke  he  gave  him; 
he  doth  not  Avillingly  grieve  nor  afHict  his  people. 
Is,  liii.  Ps.  ciii.  la.iii.33.  4.  He  sufferctli  as  a  common 
or  public  person ;  we  for  our  own  private  offences. 
iCo.xv.3.  La.iii.  39.  5.  He  Suffered  to  make  amends 
to  justice  for  the  breach  of  a  holy  law  ;  we  to  re- 
ceive some  small  correction,  and  to  be  taught  to 

amend     our    lives.   He.  ix.  26.  Ro.  x.  3, 4.  De.  viii.  5.  2  Ch.  vi.  27. 

G.  He  was  delivered  fi-om  the  nature  of  suffering 
by  the  merit  of  his  person  and  sufferings  ;  we  from 
ours  by  the  mercy  of  God  through  Chi-ist.  Ac.ii.  24. 
Ep.iv.32;  V.  2.  Redemj^tion,  then,  by  a  price,  was 
this;  the  blood  of  Christ,  which  he  willingly  suffered 
to  be  spilt  on  the  cross,  before  the  face  of  God. 

[III.  The  state  from  which  this  price  redeemeth.] 
The  cause  of  this  price  was  our  sins;  by  which  we  were 
justly  delivered  up  to  the  curse,  the  devil,  death, 
and  hell;  and  should  everlastingly  have  so  continued, 
but  that  this  jirice  of  redemption  Avas  for  us  paid. 
Hence  it  is  said,  Christ  died  for  us.  Christ  died 
for  our  sins.  ,  Christ  gave  himself  for  our  sins. 
We  have  redemption  through  his  blood,  the  for- 
giveness of  sins.  And  that  we  are  bought  Avith  this 
price.  Now,  in  all  this  Christ  respected  the  holi- 
ness of  the  law,  and  the  Avorth  of  our  souls ;  giving 
full  satisfaction  to  the  one,  for  the  love  that  he  bare 
to  the  other.  And  this  has  redeemed  his  people 
from  sin  and  the  curse,  the  cause  of  our  captiA'ity. 

Second,  But  besides  this,  there  is  redemption  by 
power,  and  that  respecteth  that,  or  those  things, 
unto  Avhich  Ave  become  not  legally  indebted  by  our 
transgression.  There  Avas  ihat  unto  Avhich  Ave  be- 
came legally  indebted,  and  that  Avas  the  justice  and 
holiness  of  the  law.  Ge  ii.  17.  Noav  from  this,  be- 
cause God  had  said  it,  for  his  Word  made  it  so, 
there  could  be  no  deliverance,  but  by  a  reverend  and 
due  respect  to  its  command  and  demand,  and  an 
answer  to  every  whit  of  Avhat  it  Avoidd  require ;  for 
not  one  tittle,  not  one  jot  or  tittle  of  the  law  could 
fail.  Mat.  V.  18.  Jesus  Christ,  thei-efore,  with  re- 
spect to  the  law,  that  he  might  redeem  us,  paid  a 
full  and  sufficient  price  of  redemption ;  but  as  for 
these  things  that  hold  us  captive,  not  for  any  in- 


'  jury  we  have  done  to  them,  but  of  power,  tyranny, 
or  the  like ;  from  them  he  redeemed  us  by  power. 
Ep.  iv.  Hence,  Avhen  he  had  made  satisfaction  or 
amends  for  us  to  the  law,  he  is  said  to  'lead  cap- 
tiA'ity  captive,  to  spoil  principalities  and  powers, 
and  to  make  a  shoAvof  them  openly.'  Col.  ii.  But  to 
take  captive,  and  to  spoil,  must  be  understood  of 
Avhat  he  did,  not  to  the  laAA%  but  to  those  others  of 
our  enemies  from  which  avc  Avere  to  be  redeemed, 
not  by  price  but  by  poAver.  And  this  second  part 
of  redemption  is  to  be  considered  under  a  tAvofold 
head.  1 .  That  these  Avere  overcome  personally,  in 
and  by  himself,  for  us.  2.  That  they  shall  be 
overcome  also,  in  and  by  bis  chuj;eh,  throu'^'h  the 
poAver  of  his  Spirit. 

1.  For  the  first,  these  were  overcome  person- 
ally, in  and  by  himself  for  us ;  to  wit,  at  his  resur- 
rection from  the  dead.  For  as  by  his  death  he 
made  amends  for  our  breach  of  the  laAv,  so  by  his 
resurrection  he  spoiled  those  other  enemies,  to  AA-it, 
death,  the  devil,  and  the  grave,  kc,  unto  Avhich 
Ave  Avere  subjected,  not  for  any  offence  we  had  com- 
mitted against  them,  but  for  our  sin  against  the 
laAv  ;  and  men  when  they  have  ansAvered  to  the  jus- 
tice of  the  law,  are  by  laAv  and  poAver  delivered  from 
the  prison.  Christ  therefore,  by  poAver,  by  his  glo- 
rious power,  did  overcome  the  devil,  hell,  sin,  and 
death,  then  Avhen  he  arose  and  revived  from  his 
grave,  and  so  got  the  victory  over  them,  in  and  by 
himself,  for  us.  For  he  engaging  as  a  common  or 
public  person  for  us,  did  on  our  behalf  Avhat  he  did, 
both  in  his  death  and  resurrection.  So  then,  as  he 
died  for  us,  he  rose  for  us ;  and  as  by  his  death  he 
redeemed  us  from  some,  so  by  his  resurrection  from 
other,  of  our  enemies.  Only  it  must  be  considered, 
that  this  redemption,  as  to  the  fulness  of  it  as  yet, 
resides  in  his  OAvn  person  only,  and  is  set  out  to  his 
church  as  she  has  need  thereof,  and  that  ordcrl}- 
toov  First,  that  part  thereof  Avhich  respecteth  our 
redemption  from  the  laAV ;  and  then  that  part  of  it 
which  respecteth  our  redemj^tion  from  those  other 
things.  And  although  avc  are  made  partakers  of 
redemption  from  the  curse  of  the  law  in  this  life, 
so  far  forth  as  to  be  justified  therefrom;  and  also 
as  to  the  receiving  of  an  earnest  Avhile  here,  of  being 
wholly  possessed  of  the  glory  of  the  next  Avorld 
hereafter;  yet  Ave  neither  are,  nor  shall  be  redeemed 
from  all  those  things,  Avhich  yet  our  head  has,  as 
head,  got  a  complete  and  eternal  victory  over,  until 
just  before  he  shall  deliver  up  the  kingdom  to  tlic 
Father,  that  God  may  be  all  in  all ;  for  '  the  last 
enemy  that  shall  be  destroyed  is  death.'  1  Co.  xv.  26. 
Death,  as  it  has  hold  upon  us,  for  death  as  it  had 
hold  on  our  head,  A\'as  destroyed,  Aviicn  he  rose 
from  the  dead,  but  death,  as  Ave  are  subject  to  it, 
shall  not  be  destroyed  until  avc  all  and  every  one 
of  us  shall  attain  to  the  resurrection  from  the  dead; 
a  pledge  of  Avhich  Ave  have  by  our  spiritual  resur- 


ISRAEL'S   HOPE   ENCOURAGED. 


rection,  from  n  state  of  nature  to  a  state  of  grace. 
Col.  iii.  i-«.  A  promise  of  whicli  wc  have  in  tlie  word 
of  the  truth  of  the  gospel ;  and  an  assurance  of  it 
we  have  bv  the  resurrection  of  Christ  from  the  dead. 
i.>  ir.  sa  Lu'.  XX.  35.  Ac.  xvu.  30, 31.  Wherefore  let  us  hope ! 
^ovr,  as  to  redemption  from  the  law,  and  from 
those  other  thinq-s  from  which  we  are,  and  are  to 
bo  redeemed  with  power;  do  but  consider  the  dif- 
fiTcnt  language  which  the  Holy  Ghost  useth,  with 
reference  to  our  redemption  from  each. 

When  it  speaketh  of  our  redemption  from  the 
just  curse  of  the  law,  which  we  have  sufficiently 
deserved,  it  is  said  to  be  done,  not  by  destroying, 
but  by  fulfilling  the  law.  'Think  not,'  says 
Christ,  ♦  that  I  am  come  to  destroy  the  law  or  the 
prophets ;  I  am  not  come  to  destroy,  but  to  fulfil. 
For  verily  I  say  unto  you,  Till  heaven  and  earth 
pass,  one  jot  or  one  tittle  shall  in  no  wise  pass  from 
the  law,  till  all  be  fulfilled.'  Mat.  v.  17, 18.  For  it  be- 
came him,  as  our  Redeemer,  to  fulfil  all,  and  all 
manner  of  righteousness,  by  doing  and  sufi"ering 
Avhat  justly  shoidd  have  been  done  or  borne  of  us. 

Ro.  viu  3-3.  Ga.  iii.  13, 14. 

But  now  when  our  redemption  from  those  other 
things  is  made  mention  of,  the  dialect  is  changed  ; 
for  then  we  read,  to  the  end  we  might  be  delivered 
from    them,    Christ  was    to   destroy   and  abolish 
them;  STi.i. lO;  'that  through  death  he  might  de- 
stroy him  that  had  the  power  of  death,  that  is,  the 
devil,'  and  so  deliver.  He.  ii.  u.  And  again,  '  0  death, 
I  will  be  thy  plagues !  0  grave,  I  will  be  thy  destruc- 
tion'.'Ho.xiiLU.  And  again,  'that  the  body  of  sin  might 
be  destroyed;'  Ro.vi.  6;  and  I  have  the  keys  of  hell 
and  of  death.   Re.  i.  18.     Having  thereby  sufficiently 
declared  that  the  power  of  it  is  destroyed  as  to  Is- 
rael, whoare  the  people  concerned  in  this  redemption. 
[2.  They  shall  be  overcome  by  his  church  through 
the  power  of  his  Spirit.]     Now,  as  was  hinted  be- 
fore, the  redemption  is  already  obtained,  and  that 
completely,  by  the  person  of  Clirist  for  us.  He.  Lc.24, 
as  it  is  written,  '  Having  obtained  eternal  redemption 
for  «s;'  yet  these  enemies,  sin,  death,  the  devil, 
hell,  and  tlio  grave,  are  not  so  under  the  feet  of  his 
[saints]  as  he  will  put  them,  and  as  they  shall  be 
in  conclusion  under  the  feet  of  Christ.    He.  ii.  8,9. 
I  say  they  are  not ;  wherefore,  as  the  text  also  con- 
cludcth,  this  redemption  is  with  the  Lord,  and  un- 
der our  feet  they  shall  bo  by  the  power  of  God  to- 
wards us.  2Co.xiii.4.     And  for  this  let  Israel  hope. 
The  sum  then  is,  God's  people  have  with  the  Lord 
redemjition,  and  redemption  in  reversion;  redemp- 
tion, and  redemption  to  come;   all  which  is  in  the 
hand  of  the  Lord  for  us,  and  of  all  we  shall  be 
possessed  in  his  time.    This  is  that  called  plenteous 
redemption.     'For  with  him  is  plenteous  redemp- 
tion.' ^  A    little    therefore  to  touch  upon  the  re- 
demption that  wo  Imvo  in  roversiou,  or  of  the  re- 
demption yet  to  come. 


(1.)  There  is  yet  much  sin  and  many  impcrfeo- 
tions  that  cleave  to  our  persons  and  to  our  per 
formances,  from  which,  though  avc  be  not  yet  in 
the  most  full  sense  delivered,  yet  this  redemption 
is  with  our  Lord,  and  we  shall  have  it  in  his  time; 
and  in  the  meantime  it  is  said.  It  shall  not  have 
dominion  over  us.  '  Sin  shall  not  have  dominion 
over  you ;  for  ye  are  not  under  the  law,  but  under 
grace.'  Ro.  xi.  u.  We  are,  by  what  Christ  has 
done,  taken  from  under  the  law,  the  curse ;  and 
must,  by  what  Christ  will  do,  be  delivered  from 
the  very  being  of  sin.  '  He  gave  himself  for  us, 
that  he  might  redeem  us  from  all  iniquity;'  that  he 
might  present  us  to  himself  a  glorious  church,  not 
having  spot  or  wrinkle,  or  any  such  thing,  but  that 
we  should  be  without  blemish.  Tit.  ii.  id,  14.  Ep.  v.  25,  27. 
That  we  are  already  without  the  being  of  sin,  none 
but  fools  and  madmen  will  assert;  and  that  we 
shall  never  be  delivered  from  it,  none  but  such  men 
will  affirm  neither.  It  remains  then,  that  there  is 
a  redemption  for  Israel  in  reversion,  and  that  from 
the  being  of  sin.  And  of  this  it  is  that  the  text 
also  discourseth,  and  for  which  let  the  godly  hope. 

(2.)  We  are  not  yet  quite  free  from  Satan's  as- 
saulting of  us,  though  our  Head  by  himself,  and 
that  for  us,  has  got  a  complete  conquest  over  him ; 
but  the  time  is  coming,  and  himself  knows  that  it 
is  but  a  little  while  to  it,  in  which  he  shall  for  ever 
be  bruised  under  our  feet.  Be  wise  unto  that  which 
is  good,  and  simple  concerning  evil,  and  the  God  of 
peace  shall  bruise,  tread  down  Satan  under  your 
feet  shortly.  Ro.  xvi.  20.  Some  may  think  that  this 
text  will  have  a  fulfilling  in  the  ruin  and  downfal 
of  Antichrist ;  and  so  it  may ;  but  yet  it  will  never 
be  wholly  fulfilled,  as  long  as  Satan  shall  have  any 
thing  to  do  with  one  of  the  children  of  God.  There 
is  therefore  a  redemption  in  reversion  for  the 
children  of  God  from  Satan,  which  they  are  to  hope 
for,  because  this  redemption  is  with  the  Lord  their 
Head,  and  that  to  manage  and  bring  about  for 
them.  For  he  shall  bruise  him  under  their  feet  in 
his  time. 

(3.^  There  is  yet  belonging  to  the  church  of  God 
a  redemption  from  what  remains  of  Antichrist,  al- 
though as  yet  he  is  stronger  than  we,  which  I  also 
call  a  redemption  in  reversion,  for  that  it  is  yet  to 
come,  nor  shall  it  be  accomplished  till  the  time 
appointed.  In  this  redemption,  not  only  saints, 
but  truths  will  have  a  share ;  yea,  and  many  also 
of  the  men  that  belong  not  to  the  kingdom  of 
Christ  and  of  God.  This  redemption  God's  people 
are  also  to  hope  for,  for  it  is  with  their  Lord,  and 
he  has  promised  it  to  them,  as  the  Scripture  doth 
plentifully  declare. 

(■i.)  There  is  yet  a  redemption  to  come,  which  is 
called  the  redemption  of  our  body.  Ro.  vUi.  23.  Of 
this  redemption  we  have  both  the  earnest  and  the 
seal,  to  wit,  the  Spirit  of  God.  Ep.  L  14 ;  iv.  30.     And 


ISRAEL'S   HOPE   ENCOURAGED. 


607 


because  the  time  to  it  is  long,  therefore  we  are  to 
wait  for  it ;  and  because  it  will  be  that  upon  which 
aU  our  blessedness  will  be  let  out  to  us,  and  we 
also  let  in  to  it,  therefore  we  should  be  comforted 
at  aU  the  signs  of  the  near  approach  thereof ; 
'  then,'  saith  Christ,  '  look  up  and  lift  up  your 
heads.'  Ln.  xxL  2S.  The  bodies  of  saints  are  called 
the  purchased  possession  ;  possession,  because  the 
whole  of  all  that  shall  be  saved  shall  be  for  a 
temple  or  house  for  God  to  dwell  in,  in  the  heavens. 
A  purchased  possession,  because  the  body,  as  well 
as  the  soul,  is  bought  with  the  pi'ice  of  blood. 
1  Co.  vi.  14-20.  But  what  then  doth  he  mean  by  the 
redemption  of  this  purchased  possession  ?  I  an- 
swer, he  meaneth  the  raising  it  up  from  the  dead ; 
'  I  will  ransom  them  from  the  power  of  the  grave, 
I  will  redeem  them  from  death.'  Ho.  xiii.  i4.  And 
then  shall  be  brought  to  pass  that  saying  that  is 
written,  *  Death  is  swallowed  up  in  victory ;'  that 
saying,  that  is  this,  and  that  in  Isaiah,  for  they 
speak  ])oth  the  selfsame  thing,  i  Co.  xv.  is.  xxw  s. 

And  this  was  signified  by  Moses,  where  he 
speaks  of  the  year  of  jubilee,  and  of  the  redemp- 
tion of  the  house  that  was  sold  in  Israel,  how  of 
that  year  it  should  return  to  the  owner.  Le.ixv.  Our 
bodies  of  right  are  God's,  but  sin  still  dwells  in 
them ;  we  have  also  sold  and  forfeited  them  to 
death  and  the  grave,  and  so  they  will  abide ;  but 
at  the  judgment- day,  that  blessed  jubilee,  God  vrill 
take  our  body,  which  originally  is  his,  and  will 
deliver  it  from  the  bondage  of  corruption,  unto 
which,  by  our  souls,  through  sin,  it  has  been  sub- 
jected ;  he  will  take  it,  I  say,  because  it  is  his, 
both  by  creation  and  redemption,  and  will  bring 
it  to  that  perfect  freedom  that  is  only  to  be  found 
in  immortality  and  eternal  Hfc.  And  for  this  shoidd 
Israel  hope  !  From  what  hath  been  said  to  this 
first  thing,  it  appears  that  the  mercy  that  is  with 
God  for  his  people,  as  it  is  in  general  what  has 
been  described  before,  so  it  is  redeeming  mercy, 
or  mercy  that  has  with  it  the  virtue  of  redemption; 
of  the  advantageousness  of  this  mercy,  we  will 
further  discourse  by  and  by,  but  now  we  will  look 
into  the  second  thing,  that  from  this  amplification 
of  the  reason  was  propounded  to  be  spoken  to,  to  wit, 

[Second.  27t,e  sufficiency  of  this  redejnption.] 

An  account  of  the  sufficiency  of  this  redemption. 
'  Let  Israel  hope  in  the  Lord ;  for  with  the  Lord 
there  is  mercy,  and  with  him  is  plenteous  redemp- 
tion.' The  sufficiency  or  plcnteousness  of  it  may 
be  spoken  to,  as  it  rcspcctcth  the  many  difficulties 
and  dangers  that  by  sin  we  have  brought  ourselves 
into  ;  or  as  it  respecteth  the  superabundant  worth 
that  is  found  therein,  let  the  dangers  attending  us 
be  what  they  Avill,  though  we  should  not  be  ac- 
quainted with  the  half  or  the  hundredth  part 
thereof. 


To  speak  to  it  as  it  respecteth  those  particular 
difficulties  and  dangers  that  by  sin  we  have 
brought  ourselves  unto ;  and  that.  First.  By  show- 
ing the  suitableness  of  it.  Secorul.  By  showing 
the  sufficiency  of  the  suitableness  thereof. 

Fiist.  The  suitableness  of  it  lieth  in  the  fit  appli- 
cation thereof  to  all  the  parts  of  thraldom  and 
bondage.  Have  we  sinned  ?  Christ  had  our  sins 
laid  upon  his  back;  yea,  of  God  was  made,  that  is, 
reputed,  sin  for  us.  is.uii.  2Co.v.2i.  Were  we  under 
the  curse  of  the  law  by  reason  of  sin  ?  Christ  was 
made  under  the  law,  and  bare  the  curse  thereof  to 
redeem.  Ga.  iv.  4 ;  m.  is.  Ro.  m.  24.  Had  sin  set  us  at 
an  indefinite  distance  from  God  ?  Christ  has  be- 
come, by  the  price  of  his  redeeming  blood,  a  recon- 
ciler of  man  to  God  again.  Coi.  l  20.  Were  we  by 
sin  subject  to  death  ?  Christ  died  the  death  to 
set  us  free  therefrom.  Ro.  vi.  23.  Had  our  sins  be- 
trayed us  into  and  under  Satan's  slavery  ?  Christ 
has  spoiled  and  destroyed  this  work,  and  made  us 
free  citizens  of  heaven.  Ac.  xxvi.  18.  2  Ti.  u.  2c.  He.  u.  14. 
Ep.  ii.  li^.  Thus  was  our  Redeemer  made,  as  to  those 
things,  a  suitable  recoverer,  taking  all  and  missing 
nothing  that  stood  in  the  way  of  our  happiness ; 
according  to  that  a  little  below  the  text,  '  And  he 
shall  redeem  Israel  from  all  his  iniquities,'  that  is, 
from  them,  together  with  their  evil  fruits. 

Second.  Now  as  to  the  sufficiency  that  was  in  this 
suitableness,  that  is  declared  by  his  resurrectiou,  by 
his  ascension,  by  his  exaltation  to  the  right  baud 
of  God ;  that  is  also  declared  by  God's  putting  all 
things  under  his  feet,  and  by  giving  of  him  to  be 
head  over  all  things  for  his  redeemed's  sake.  It 
is  also  further  declared  in  that  God  now  threateneth 
none  but  those  that  refuse  to  take  Jesus  for  their 
Saviour,  and  for  that  he  is  resolved  to  make  his 
foes  his  footstool.  What  are  more  natural  conse- 
quences flowing  from  anything,  than  that  by  these 
things  is  the  sufficiency  of  the  suitableness  of  re- 
demption by  Christ  proved  ?  For  all  these  things 
followed  Christ,  for,  or  because  he  humbled  him- 
self to  the  death  of  the  cross,  that  he  might 
become  a  Redeemer;  therefore  God  raised  him 
up,  took  him  to  his  throne,  and  gave  him  glory, 
that  your  faith  and  hope  might  be  in  God  by 
him.  riii.  ii. 

But  alas  !  what  need  we  stand  to  prove  the  sun 
is  light,  the  fire  hot,  the  water  wet  ?  What  was 
done  by  him  was  done  by  God,  for  he  was  true 
God;  and  what  comparison  can  there  be  betwixt 
God  and  the  creature,  betwixt  the  worth  of  God's 
acts,  and  the  merit  of  the  sin  of  poor  man  !  And 
can  death,  or  sin,  or  the  grave  hold  us,  when  God 
saith,  '  Give  up  V  Yea,  where  is  that,  or  he,  thac 
shall  call  into  question  the  superahouudiag  suffi- 
ciency that  is  in  the  merit  of  Christ,  when  God 
continucth  to  discharge,  day  by  day,  yea,  hourly, 
and  every  moment,   siuucrs   from  their  sin,  and 


ISRAEL'S  HOPE  ENCOURAGED. 


COS 

death,  anJ  boll,  for  the  sate  of  the  redemption 
that  is  obtained  for  us  by  Christ  ? 

God  bo  thanked  here  is  plenty ;  but  no  want  of 
nnythiii^ !  Enough  and  to  spare  !  It  will  be 
with  the  merit  of  Christ,  even  at  the  end  of  the 
world,  as  it  was  witli  the  five  loaves  and  two  fishes, 
after  the  five  thousand  men,  besides  women  and 
children,  had  sufficiently  eaten  thereof.  There 
was,  to  the  view  of  all  at  last,  more  than  showed 
itself  at  first.  At  first  there  was  but  five  loaves 
and  two  fishes,  which  a  lad  carried.  At  last  there 
were  twelve  baskets  full,  the  weight  of  which,  I 
suppose,  not  the  strongest  man  could  bear  away. 
Nay,  I  am  persuaded,  that  at  the  end  of  the  world, 
when  the  damned  shall  see  Avhat  a  sufficiency  there 
is  left  of  merit  in  Christ,  besides  what  was  bestowed 
upon  them  that  were  saved  by  him,  they  will  run 
mad  for  anguish  of  heart  to  think  what  fools  they 
were  not  to  come  to  him,  and  trust  in  him  that 
they  might  be  saved,  as  their  fellow-sinners  did. 
But  this  is  revealed  that  Israel,  that  the  godly 
may  hope  and  expect.  Let  Israel  therefore  hope 
in  the  Lord,  for  with  him  is  plenteous  redemption. 

[Amplifying  reasons  as  a  conclusion  of  the  wJwle.] 

Now  as  this  last  clause,  as  I  termed  it,  is  the 
amplification  of  the  reason  going  before ;  so  itself 
yieldeth  amplifying  reasons  as  a  conclusion  of  the 
whole.     For, 

First.   Add  redemption  unto  mercy,  and  then 
things  still  are  heightened  and  made  greater.  And 
it  must,  because  the  text  adds  it,  and  because  botb 
the  natui-e  of  God,  the  holiness  of  his  law,  and  the 
present  state  of  the  sinner  that  is  to  be  saved,  re- 
quircth  that  it  should  be  so.    God  is  justice  as  well 
as  mercy ;  the  law  is  holy  and  just ;  that  man  that 
is  to  be  saved  is  not  only  a  sinner,  but  polluted. 
Now,  then,  that  mercy  and  justice  may  meet  and 
kiss  in  the  salvation  of  the  sinner,  there  must  be 
a  redemption  ;  that  the  sinner  may  be  saved,  and 
the  law  retain  its  sanction  and  authority,  there 
must  be  a  redemption ;    that  the  sinner  may  be 
purged  as  well  as  pardoned,  tlicrc  must  be  a  re- 
demption.    And,  I  say,  as  there  must,  so  there 
is  :    ♦  For  with  the  Lord  there  is  mercy,  and  with 
him  is  plenteous  redemption.'     Mercy  is  the  ori- 
ginal, the  cause,  and  the  manager  of  our  redemp- 
tion.     Redemption  is  the  manifestation,  and  tlie 
completing  of  that  mercy.     If  there  had  been  no 
mercy,  there  had  been  no  redemption.     Mercy  had 
been  defective  as  to  us,  or  must  have  oft'ercd  vio- 
lence tu  the  law  and  justice  of  Goel,  and  have  saved 
us  contrary  to  that  word,  '  In  the  day  thou  catcst 
thou  shalt  die.'  and  '  Cursed  is  everyone  that  con- 
tinucth  not  in  all  things  written  in  the  book  of  the 
law  to  do  them.'     But  now,  redemption  coming  in 
by  mercy,  the  sin  is  done  away,  and  the  sinner 
eavcd,  in  a  way  of  righteousness. 


Second.  By  law  as  well  as  grace ;  that  is,  in  a 
way  of  justice  as  well  as  in  a  way  of  mercy. 
Hence  it  saith  we  ai-e  'justified  freely  by  his  grace, 
through  the  redemption  that  is  in  Christ  Jesus.' 
Ko.  iii.  24.  Through  the  redemption  that  is  in  Jesus 
Christ,  whom  God  hath  set  forth  to  be  a  propitia- 
tion through  faith  in  his  blood,  and  so  to  show  the 
world  the  equity  of  his  proceeding  with  sinners  in 
the  saving  of  their  souls.  As  if  God  should  say  to 
all  those  who  stumble  at  the  salvation  of  sinners  by 
grace.  Behold,  I  act  according  to  law  and  justice. 
For  of  grace  I  save  them  through  a  redemption, 
and  therefore  am  faithful  and  just  to  my  law,  as 
well  as  free  and  liberal  of  my  mercy.  Wherefore 
thus  I  declare  I  am  righteous,  faithful,  and  just  in 
passing  over  or  remitting  of  sin.  Nay,  the  matter 
so  standeth  now  betwixt  me  and  the  sinful  world, 
that  I  coidd  not  be  just  if  I  did  not  justify  him 
that  hath  faith  in  the  blood  of  Jesus,  since  by  that 
blood  my  justice  is  appeased  for  all  that  this  or 
that  sinner  has  done  against  my  law  ! 

This  is  a  way  that  God,  nor  any  child  of  his, 
need  be  ashamed  of  before  any  that  shall  call  in 
question  the  legality  and  justice  of  this  procedure. 
For  why  may  not  God  be  merciful,  and  v,'hy  may 
not  God  be  just  ?     And  since  he  can  be  both  mer- 
ciful and  just  in  the  salvation  of  sinners,  why  may 
he  not  also  save  them  from  death  and  hell  ?   Christ 
is  God's    salvation,  and   to  show  that   he  is  not 
ashamed  of  him,  he  hath  presented  him,  and  the 
way  of  redemption  by  him,  before  the  face  of  all 
people.  Lu.  ii.  30—32.    Nor  is  the  Son,  who  is  become, 
with  respect  to  the  act  of  redemption,  the  author 
of  eternal  salvation,  ashamed  of  this  his  doings. 
'  I  gave  my  back  to  the  smiters,'  saith  he,  '  and 
my  cheeks  to  them  that  plucked  off  the  hair ;  I 
hid  not  my  face  from  shame  and  smiting.'  Is.  i.  e. 
This  he  speaks  to  show  what  were  some  of  his 
sufi'erings  when  he  engaged  in  the  work  of  our 
redemption,  and  how  heartily  he  did  bear  and  go 
through  them.     '  For,'  says  he,   '  the  Lord  God 
will  help  me,'  that  is,  justify  me  in  it,  '  therefore 
shall  I  not  be  confounded,  therefore  have  I  set  my 
face  like  a  flint,  and  I  know  that  I  shall  not  be 
ashamed. '  ver.  7.     And  if  God,  and  his  Son  Jesus 
Christ,  are  neither  of  them  ashamed  to  own  this 
way  of  salvation,  why  should  the  sinners  concerned 
thereabout  be  afraid   thereupon  to  ventu]-e  their 
soul  ?    I  know,  saith  he,  '  I  shall  not  be  ashamed;' 
I  shall  not,  that  is,  when  all  things  come  to  light, 
and  everything  shall  appear  above  board;    when 
the  heart  and  soid  of  this  undertaking  of  mine 
shall  be  proclaimed  upon  the  house-tops,  I  know  I 
shall  not  be  ashamed. 

It  was  also  upon  this  account  that  Paul  said  he 
was  not  ashamed  of  the  gospel.  Ro.  i.  For  he  knew 
that  it  was  a  declaration  of  the  highest  act  of 
wisdom  that  ever  God  did  spread  before  the  face 


ISRAEL'S   HOPE   ExXCOURAGED. 


G09 


of  the  sons  cf  men.  Aud  of  what  v,'isclom  is  the 
gospel  a  declaration  but  of  that  of  forgiveness  of 
sins  by  grace,  through  the  redemption  that  is  by 
the  blood  of  Jesus  Christ?  *  In  whom  we  have 
redemption  through  his  blood,'  even  '  the  forgive- 
ness of  sins,  according  to  the  riches  of  his  grace, 
wherein  he  hath  abounded  toward  us  in  all  wisdom 
and  prudence.'  Ep.  i.  7,  s. 

And  as  Paul  speaketh  here  as  a  minister,  so  he 
spcaketh  after  the  same  manner  also  as  he  is  a 
believer,  saying,  '  I  am  not  ashamed '  of  this  gos- 
pel, '  for  I  know  whom  I  have  believed,'  or  trusted 
with  my  soul,  '  and  am  persuaded  that  he  is  able 
to  keep  tliat  which  I  have  committed  unto  him 
against  that  day.'  2Ti.  i.  11, 12.  Wherefore  seeing 
that  mercy  is  not  presented  to  us  alone,  or  singly, 
but  as  accompanying  and  concurring  with  re- 
demption; it  is  manifest  enough  that  mercy  standeth 
not  above,  and  consequently  that  it  savcth  none 
but  in,  by,  and  through  a  Redeemer.  He  that 
believeth  not  in  Christ  shall  be  damned.  But 
what  needs  that,  if  mercy  could  save  the  soul 
without  the  redemption  that  is  by  him  ?  If  any 
say,  Christ  is  the  mercy  of  God  to  us.  True,  if 
you  count  him  a  Redeemer,  a  worker  out  of  a  re- 
demption for  us  by  his  death  and  blood  upon  the 
cross.  But  otherwise  he  is  none;  I  mean,  if  you 
make  him  a  lawgiver,  and  a  Saviour,  only  as  he 
has  set  an  example  to  us  to  get  to  heaven  by  doing 
commandments,  or  by  treading  in  his  steps.  Yea, 
though  you  say  his  commandment  is  that  we  be- 
lieve in  him:  for,  take  the  work  of  redemption  by 
his  blood  from  the  curse,  out  of  his  hand,  and  then 
what  concerning  him  is  left  for  me  to  believe,  but, 
as  was  said  before,  that  he  is  a  lawgiver,  and  as 
such,  at  best,  but  a  pattern  to  us  to  get  to  heaven, 
as  here  ?  And  whoso  counteth  him  as  such,  is  so 
far  off  from  counting  of  Christ  the  mercy  of  God 
to  us,  that  they  make  him  a  contradictor  of  mercy, 
both  in  the  fountain  and  all  the  streams  of  it. 
For  to  propound  life  eternal  to  us,  through  the 
observation  of  laws,  is  to  set  before  us  that  Avhich 
contradicteth  grace  and  mercy,  let  the  Avork  be 
what  it  will ;  nor  will  it  help  at  all  to  say,  that 
they  that  do  the  law  of  Christ,  or  that  take  him 
for  their  law  and  example,  shall  be  sure  of  mercy 
to  pass  by  their  shortness  of  attaining  to  the  per- 
fection of  what  is  set  before  them.  For  all  this 
might  have  been  done,  and  not  one  drop  of  blood 
spilt  for  the  redemption  of  man.  Besides,  this 
makes  Christ's  death,  as  a  Redeemer,  as  an  act 
unadvisedly  undertaken ;  for  what  need  he  have 
died,  if  his  doctrine  and  example  had  been  suffi- 
cient, through  that  which  they  call  mercy,  to  have 
brought  the  soul  to  glory  ?  '  If  righteousness 
come  by  the  law,  then  Christ  is  dead  in  vain.' 
Oa,  ii,  21.  I  will  add,  put  man's  righteousness,  God's 
mercy,  and  Christ's  redemption,  nil  togetlicr,  and 

VOL.  I. 


they  will  not  save  a  man ;  though  the  last  two 
alone  will  sufficiently  do  it:  but  this  third  is  a 
piece  when  put  to  that,  does,  instead  of  mending, 
make  the  rent  worse.  Besides,  since  man's  right- 
eousness cannot  bo  joined  in  justification  Avitli 
God's  mercy  and  Christ's  redemption,  but  through 
a  disbelief  of  the  sufficiency  of  them,  should  it  bo 
admitted  as  a  cause,  though  but  the  least  cause 
thereof,  what  would  follow,  but  to  make  that  cursed 
sin  of  unbelief  a  good  inventor,  aud  a  necessary 
worker  in  the  manner  of  the  justification  of  a  sin- 
ner? For,  I  say,  unbelief  is  the  cause  of  this 
hodge-podge  in  any;  and  the  eflfccts  of  it  are 
showed  in  tlie  9th  chapter  of  the  epistle  of  Paul 
to  the  Romans,  at  the  latter  end  thereof,  vcr.  31-03. 
And  there  ai*e  three  things  that  follow  upon  that 
opinion  that  denieth  the  absolute  necessity  of  the 
shedding  of  the  blood  of  Christ  for  the  redemption 
of  man,  that  mercy  might  be  let  out  to  him. 

1.  It  followeth  from  thence,  that  there  is  no 
such  attribute  as  absolute  justice  in  God;  justice 
to  stand  to  his  word,  and  to  vindicate  every  tittle 
of  his  law.  For  let  but  this  be  granted,  and  the 
death  of  Christ  must  be  brought  in,  or  by  justice 
the  floodgate  of  mercy  still  be  shut  against  siufal 
man;  or  that  God  must  have  mercy  upon  man, 
with  the  breach  of  liis  Word. 

2.  It  also  followeth  from  the  premises,  that 
Christ's  death  was  of  pleasure  only,  and  not  of 
necessity  also ;  contrary  to  the  Scripture,  that 
makes  his  death  the  effect  of  both ;  of  pleasure,  to 
show  how  willing  God  the  Father  was  that  Christ 
should  die  for  man :  of  necessity,  to  show  that 
man  could  not  be  saved  without  it ;  of  pleasure,  to 
show  how  justice  did  deal  with  him  for  our  sin ;  of 
necessity,  to  show  that  mercy  could  not  be  com- 
municated to  us  without  it.  Is.  liii.  10.  Mat,  xxvi,  39, 
Ac.  xvii.  3. 

3.  There  also  followeth  therefrom,  that  by  the 
blood  of  Christ  we  have  not  redemption  from  law, 
and  justice,  as  to  the  condemning  part  of  both, 
but  that  rather  this  title  is  given  to  it  for  honour 
and  glory,  to  dignify  it;  as  the  name  of  God  is 
also  given  to  him:  for  they  that  affirm  the  one, 
are  bold  to  affirm  the  other.  For  as  by  them  is 
concluded,  that  there  is  no  necessity  why  the  blood 
of  Christ  should  be  counted  the  absolutely  neces- 
sary price  of  our  redemption  from  the  curse  of  the 
law  and  severity  of  justice;  so  by  them  it  is  con- 
cluded, that  it  is  not  necessary  to  hold  that  Christ 
the  Redeemer  is  naturally  aud  co-eternally  God, 
as  the  Father.  But  '  let  Israel  hope  in  the  Lord, 
for  with  the  Lord  there  is  mercy,  and  with  him  is 
plenteous  redemption.' 

Third.  l\Iust  tliere  be  redemption  by  blood  added 

to  mercy,  if  the  soul  be  saved?     This  shows  us 

what  an  horrible  thing  the  sin  of  man  is.     Sin,  as 

to  the  nature  of  it,  is  little  known  in  tlic  world. 

4  II 


CIO 


ISRAEL'S  HOPE  ENCOUPAGED. 


0'  it  sticks  so  fast  to  us,  as  not  to  be  scvercJ 
from  us  by  all  the  mercy  of  God:  do  but  exclude 
rcdcniption  by  the  blood  of  Christ.     I  will  say  it 
over  a-ain.     All  the  mercy  of  God  cannot  save  a 
siniiei-r  without  respect  to  redemption  from  the 
curso  of  the  law,  by  the  death  and  blood  of  Christ. 
•  Witiiout  shedding  of  blood  is  no  remission.'  He. 
ii. 22.     No  remission,  no  paidon,  or  passing  by  of 
the  least  transgression,  without  it.    Tears!  Christ's 
tears  will  not  do  it.      Prayers!    Christ's  prayers 
will  not  do  it.     An  holy  life!   the  holy  life  that 
Christ  lived,  will  not  do  it,  as  severed  from  his 
death  and  blood.     The  word  redemption,  there- 
fore, must  be  well  understood,  and  close  stuck  to, 
and  must  not  be  allowed,  as  properly  spoken,  when 
wo  talk  of  deliverance  from  sin,  the  law,  and  God's 
curse,  unless  it  be  applied  particularly  to  the  death 
and  blood  of  Christ.  Ep.  i.  7.     Vv^e  have  redemption 
through  his  blood.  Re.  i.  5.    *  Christ  hath  redeemed 
lis  from  the  curse  of  the  law,  being  made  a  curse 
for  us;  for  it  is  written,  Cursed  is  every  one  that 
hangcth  on  a  tree. '  Ga.  iii.  i3.     He  has  redeemed  us 
to  God  by  his  blood.     '  For  thou  wast  slain,  and 
liast  redeemed  us  to  God  by  thy  blood.'  Kc.  v.  n. 
This  is  the  redemption  that  is  joined  with  mercy, 
yea,  that  is  the  fruit  thereof;  and  it  is  that  with- 
out which  sin  cannot  be  removed  out  of  the  sight 
of  God.     Moses,  that  was  a  better  preacher  of 
the  law,  and  the  sufficienc}^  of  the  righteousness 
thereof,  than  any  now  can  pretend  to  be,  yet  he 
full  well  declared  by  all  his  bloody  sacrifices,  that 
the  blood  and  death  of  Jesus  Christ  is  of  absolute 
necessity  for  the  redemption  of  the  soul.    Besides, 
he  tells  us  that  the  man  that  should  flee  to  the 
city  of  refuge,  from  the  avenger  of  blood,  should 
not  be  at  liberty  from  the  law,  unless  he  kept  him- 
self close  in  that  city  until  the  death  of  the  high- 
])riest.     Mark  the  words,  '  Ye  shall  take  no  satis- 
faction for  him  that  is  fled  to  the  city  of  his  refuge, 
that  ho  should  come  again  to  dwell  in  the  land, 
until  the  death  of  the'  high  'priest.'  Nu.  xsxv.  32. 
Wlicrcfore,  Christian  man,  know  thou  thy  sin  in 
the  nature  of  it  and  persuade  thyself,  that  the  re- 
moving of  it  from  before  tlie  face  of  God  is  by  no 
less  means  than  the  death  and  blood  of  Christ. 
Eut  it  is  a  poor  shift  that  the  enemies  of  the  truth 
arc  put  to,  when,  to  defend  their  errors,  they  are 
forced  to  diminish  sin,  and  to  enlarge  the  borders 
of  their  lig-leaf  garments,  and  to  deny  or  cast 
away,  as  much  as  in  them  lies,  one  of  the  attri- 
butes, the  justice  of  God.     Indeed  they  will  sav 
they  ablior  to  do  thus,  and  all  erroneous  persons 
will   put  tiie  best  face  they  can  npon  their  bad 
matters ;  but  the  natural  consequences  of  things 
amount  to  it;  nor  can  thoy,  when  men  stick  close 
to  thfir  sides,  avoid  the  char^'e. 

FourUi.  Then  here  you  see  the  reason  of  that 
free  course  that  mercy  hath  among  tho  sons  of 


men,  and  why  it  doth,  as  has  been  showed  beforo 
what  it  doth.  Why  justice  is  content.  Blood 
hath  answered  the  demand  of  justice.  The  law 
hath  nothing  to  object  against  his  salvation  that 
believeth  in  Jesus  Christ.  Blood  has  set  the  door 
open  for  us  with  boldness  to  go  to  God  for  mercy, 
and  for  God  to  come  with  his  abundant  grace  to  us. 
We  have  '  boldness,  brethren,  to  enter  into  the 
holiest  by  the  blood  of  Jesus,  by  a  new  and  living 
way,  -which  he  hath  consecrated  for  us  through  the 
vail,  that  is  to  say,  his  flesh.'  lie.  x.  19,  20.  This  is 
the  way  that  Moses  desired  to  find,  when  God  so 
largely  spake  to  him  of  his  mercy.  '  Thou  hast 
said,'  says  Moses  to  God,  '  I  know  thee  by  name, 
and  thou  hast  also  found  grace  in  my  sight.  Now, 
therefore,  I  pray  thee,  if  I  have  found  grace  in  thy 
sight,  show  me  now  thy  way  that  I  may  know 
thee,'  <kc.  Ex.  xxxUi.  12, 13.  What  if  it  should  be 
applied  thus  ?  Thou  now  talkest  of  mercy,  but  in 
thy  vrords  to  us  from  the  Mount,  thou  spakest  fire 
and  justice;  and  since  thou  hast  delivered  us  so 
holy  a  law,  and  art  resolved  that  the  least  tittle 
thereof  siiall  by  no  means  fall  to  the  ground;  by 
what  means  is  it  that  mercy  should  come  unto  us  ? 
Well,  saitli  God,  I  will  show  thee  my  way,  I  will 
put  thee  in  a  clift  of  the  rock,  which  was  a  figure 
of  Christ,  for  Christ  says,  '  I  am  the  way.'  Ex. 
sTcxiv.  Jn.  xiv.  c.  This  done,  he  proclaimed  his  name, 
and  showed  him  how  he  could  be  gracious,  and 
gave  him  the  sign  of  his  being  merciful,  a  promise 
that  his  presence  should  go  with  him.  The  break- 
ing then  of  the  body  of  Jesus  was,  the  renting  of 
the  vail,  that  out  of  which  came  blood,  that  the 
way  to  God  might  be  living;  and  not  death,  or 
sword,  or  flame,  to  the  poor  children  of  men.  Out 
hence  therefore  bubbleth  continually  the  tender 
mercy,  the  great  mercy,  the  rich  mercy,  the  abun- 
dant mercy,  the  multiplying  mercy,  and  every  other 
mercy  of  God  to  us  for  our  present  and  everlasting- 
good. 

Not  that  God  was  sparing  of  his  mercy,  and 
would  not  part  with  it  unless  paid  for  it ;  for  this 
way  of  redemption  by  blood  was  his  contrivance, 
tlie  fruit  of  his  wisdom.  Ep.  i.  8.  So  then,  God  was 
big  with  mercy  for  a  sinful  world ;  but  to  be  con- 
tinually extending  of  mercy,  since  sin  and  justice, 
because  of  the  sanction  of  the  law,  lay  in  the  way 
as  a  turning  flaming  sword,  there  did  lie  the  work, 
Ge.  iii.  24 ;  SO  it  was  concluded,  tha't  mercy  might,  in 
a  way  of  justice,  be  let  out  to  sinners;  Christ,  the 
Son  of  God,  should  die  for  the  sin  of  man.  By 
which  means  the  outcries  of  the  law  and  justice 
against  us  for  our  sins  did  cease,  and  mercy  flowed 
from  heaven  like  the  waters  of  Noah,  until  it  be- 
came a  sea.  Jiic  vu.  13, 10. 

By  redemption  by  blood,  therefore,  is  this  great 
mystery — That  a  just  God  can  save  that  man  that 
has  broken  that  law,  that  God  has  said  he  will 


ISRAEL'S   HOPE   ENCOURAGED. 


611 


inflict  the  penalty  for  tlie  breacli  thereof  upon,  and 
do  his  justice  no  wrong — expounded ;  not  by  a  re- 
laxation of  the  punishment,  as  the  doltish  wisdom 
of  this  world  imagines ;  Lut  by  an  inflicting  of  the 
exactest  justice  upon  that  nature  that  has  ofl'euded. 
If  the  question  be  asked,  How  a  just  God  can  saA-e 
that  man  from  death,  that  by  sin  lias  put  himself 
under  the  sentence  of  it  ?  any  fool  can  answer,  '  By 
a  pardon.'  And  if  it  be  asked,  But  what  will  be- 
come of  the  threatening  wherewith  he  threatened 
the  oflender?  He  that  knows  no  mysteries  can 
say,  Why,  man  must  repent  of  his  sin,  and  God  of 
his  threatening.  But  if  it  be  asked,  How  God  can 
execute  liis  threatening  to  the  utmost,  and  yet  de- 
liver the  sinner  by  his  mercy  from  it;  the  sinner 
that  has  deserved  it,  and  yet  be  just  to  his  law, 
faithful  to  his  law,  and  one  that  will  stand  by  every 
tittle  of  his  law  ?  this,  to  expound,  is  too  high  for 
a  fool;  therefore  these  men  are  for  despising  of 
mysteries,  and  for  counting  of  mysteries  in  the 
gospel,  follies. 

But  this  key  of  heaven  is  no  where  but  in  the 
Word  of  the  Spirit ;  it  is  not  seen  ia  the  law,  nor 
in  the  reason  or  righteousness  of  the  world.  To 
punish  'the  just  for  the  unjust,'  and  to  make  him 
'io  be  sin  for  us,  who  knew  no  sin,  that  we  might  be 
made  the  righteousness  of  God  in  him,'  seems  un- 
reasonable ;  so  cross  to  the  wisdom  of  man  are  the 
wards  of  this  lock,  i  Pe.  iii.  is.  ;;  Co.  v.  21.  Wlierefore 
usually,  when  they  come  at  this  doctrine,  they  belch 
out  their  frumps,  their  taunts,  their  scoffs,  and  their 
scorns  against  it ;  and  in  opposition  thereto,  com- 
ment, exalt,  cry  up,  and  set  on  high,  Socinianism, 
Mahometanism,  man's  ragged  righteousness,  or 
anything.     But  we  will  pass  these  things. 

Fifth.  The  knowledge  of  redemption,  and  the 
faith  of  redemption,  is  the  only  means  of  settling, 
composing,  and  upholding  the  soul  of  the  thoroughly 
awakened,  iu  the  hope  of  enjoying  a  portion  in 
mercy  for  ever.  What  senseless,  secure,  besotted, 
and  deluded  men,  conclude  of  themselves,  and  of 
the  means  of  future  happiness,  is  cue  thing ;  and 
what  the  thoroughly  awakened  soul  concludes  upon, 
is  another.  And  I  say,  one  thoroughly  awakened 
about  the  nature  of  God,  the  nature  of  sin,  and  the 
worth  of  the  soul,  will  And  but  little  ease  of  mind, 
notwithstanding  notions  of  mercy,  until  he  comes 
and  sees  that  he  must  be  saved  by  mercy  and  jus- 
tice both ;  and  that  to  be  sure  he  shall  never  do, 
until  he  is  taught  that  by  the  blood  of  Christ  the 
law  is,  as  to  the  curse  that  is  in  it  against  the 
sinner,  taken  out  of  the  way.  Coi.  ii. 

These  things,  sin  and  justice,  are  too  great  to  be 
played  with  by  him  that  shall  see  them  in  the  light 
of  the  law,  and  that  shall  feel  them  in  their  terror 
upon  a  trembling  conscience.  But  when  the  soul 
shall  see  that  a  propitiation  is  made  to  justice  by 
blood,  then,  and  not  till  then,  it  sees  sin  taken  away: 


and  when  it  sees,  by  this  means,  sin  taken  away, 
then  it  can  behold  to  hope  in  the  mercy  of  God. 
Yea,  and  it  will  be  as  hard  to  wring  off'  him  that  is 
settled  here,  fi-oni  this  belief  to  another,  as  it  would 
be  to  persuade  him  that  stands  upon  sound  ground 
to  venture  his  life  upon  a  shaking  bottomless  quag. 
0 !  It  is  a  pleasant  thing  for  the  wounded  con- 
science to  taste  the  sweetness  of  redeeming  blood ! 
jn.  vi.  51-00.  This  is  like  the  best  wine  that  goes 
down  sweetly;  this  carries  Avith  the  last  of  it  the 
very  tang*  of  eternal  life !  He.  i\.  u.  And  know  that 
dead  works,  or  works  of  death,  will  abide  in  the 
conscience,  notwithstanding  all  talk  and  notions 
of  mercy,  until  that  be  purged  with  blood  applied 
thereto,  by  the  Spirit  and  faith.  This  is  or.e  of 
the  three  that  abide  to  witness  on  earth,  that  '  God 
hath  given  us  eternal  life,  and  that  this  life  is  in 
his  Son  ;'  because  he  died  for  us,  and  rose  again. 
1  Jn.  V.  8—11. 

This,  therefore,  is  that  that  will  establish  a  man 
with  that  peace  that  shall  not  be  shaken,  because 
by  this  such  an  one  seeth  the  justice  of  God  is 
quieted.  For  peace  is  made  by  the  blood  of  the 
cross;  peace  with  God  for  sinners.  Col. i. 20.  Yea, 
God  himself,  by  the  blood  of  the  cross,  has  made 
it,  that  by  him,  Christ,  he  might  reconcile  to  him- 
self all  things,  whether  they  be  things  on  earth,  or 
things  in  heaven.  Nor  will  a  man  that  is  truly 
spiritually  wise,  rest  till  he  comes  Avhere  God  to- 
wards man  doth  rest ;  but  that  can  be  only  there, 
where  such  means  are  oflered  for  the  taking  away 
of  sin,  that  are  of  a  SAveet-smelHng  savour  to  God. 
Now  this  is  the  offering  that  Christ  oflered,  to  Avit, 
himself ;  for  Christ  loved  us,  and  hath  given  him- 
self for  us,  an  offering  and  a  sacrifice  to  God,  for 
a  sweet-smelling  savour.  Ep.  v.  2.  Therefore  it  is 
by  it,  the  body  of  his  flesh,  through  death,  that  Ave 
are  presented  holy,  unblameable,  and  unreprove- 
able  in  his  sight.  Coi. :.  21.  Wherefore  it  must  be 
true  Avhich  Avas  said  before,  to  wit.  That  the  know- 
ledge of  redemption,  and  the  faith  of  redemption, 
is  the  only  means  of  settling,  composing,  and  up- 
holding of  the  soul  of  the  thoroughly  awakened,  iu 
the  hope  of  enjoying  a  portion  iu  mercy  for  ever. 
He  that  hath  the  Son  of  God,  hath  the  Father, 
hath  hfe ;  because  Avith  him  is  the  means  of  peace 
Avith  the  Father,  and  so  of  eternal  life.  1  J".  "•  23. 
But  then,  to  have  the  Son,  is  to  believe  on  him,  and 
on  the  Father  through  him.  iJn.v.  10-12.  On  him, 
that  he  is  the  Saviour  by  his  blood ;  and  on  the 
Father  through  him,  as  believing  that  he,  for  his 
Son's  sufferings,  is  pacified  Avith  us,  and  of  his 
grace  hath  forgiven  us,  through  him,  all  trespasses. 

2Ju.  9.    Ep.  iv.  32. 

Sixth.  The  knowledge  and  faith  of  this  redemption 
fortifieth  the  Christian  agaiust  temptations.     We 


strong  sense,  flavour,  or  relish. — Ed. 


ISRAEL'S   HOPE  ENCOURAGED. 


613 

that  do  believe,  know  what  it  is  to  be  assaulted  by 
the  devil,  and  to  have  knotty  objections  cast  into 
our  minds  by  him.     We  also  kno^v  what  advantage 
the  vile  tin  of  unbelief  will  got  upon  us,  if  our  know- 
]od:XC  and  iaith  in  this  redemption  be  in  the  least, 
below  the  common  faith  of  saints,  defective.     If  we 
talk  of  mercy,  he  can  talk  of  justice;  if  we  talk  of 
grace,  he  can  talk  of  the  law.     And  all  his  words, 
when  God  will  suffer  it,  we  shall  find  as  sharp,  and 
subject  to  stick  in  our  minds,  as  bearded  arrows  are 
to  stick  in  flesh.     Besides,  he  can  and  doth,  and 
that  often,  work  in  our  fancies  and  imaginations 
such  apprehensions  of  God,  that  he  shall  seem  to 
be  to  us  one  that  cannot  abide  us,  one  that  hates 
u?,  and  that  licth  in  wait  to  destroy  us.     And  now, 
if  any  body  speaks  to  us  of  mercy,  we  think  we 
might  hope  in  that,  had  we  nothing  to  trouble  us 
but  the  guilt  of  actual  sins.     Eut  we  see  our  nature 
as  full  of  the  fdth  of  sin,  as  the  egg  is  of  meat,  or 
tlie  toad  of  poison  :    which  filth  vilely  recoileth 
against  the  commandments,  flieth  in  the  face  of 
God,  and  continueth  all  his  judgments.*     This  is 
lelt,  this  is  seen  by  the  sinner,  who  cannot  help  it; 
nor  can  he  be  brought  to  that  consideration  as  to 
say,  'It  is  no  more  I.'  Ro.  vii.     Now,  what  shall  this 
nian  do?     Shall  he  look  to  the  commandment? 
There  is  death  ?     Shall  he  look  to  God?     There 
is  justice!     Shall  he  look  to  himself?     There  is 
sin  out  of  measure  I     Let  him  look,  then,  to  one 
as  dying,  to  the  '  Lamb  as  it  had  been  slain,'  and 
there  let  him  see  himself  by  this  Lamb,  as  cursed, 
and  a  dying  of  a  cursed  death  for  this  sin  that  doth 
60  fright  and  so  distress  the  soul.  Re.  v.  6.     Then 
let  him  turn  again,  and  behold  this  Lamb  alive  and 
well,  and  highly  exalted  by  this  God,  that  but  just 
before  laid  the  curse  of  the  law  upon  him ;  but  let 
him  be  sure  to  reckon  that  he  has  died  for  his  sins 
by  the  person  of  Christ,  and  it  will  follow  that  this 
man  is  now  acquitted,  because  Christ  is  still  alive. 
Say  I  these  things  as  a  man  ?    Saith  not  the  gospel 
the  very  same?     I.  As  to  Christ's  dying  for  us; 
as  also  that  we  are  dead  to  the  law  by  the  body  of 
Christ.  Ro.vi.cpu.    2.  And  that  we  should  so  reckon 
as  to  this  matter,  because  that  God  has  transferred 
our  sin  from  us  to  him. 

1.  Lid  not  Christ  die  for  us;  and  dying  for  us, 
arc  we  not  become  dead  to  the  law  by  the  death  of 
his  body  ?  or  will  the  law  slay  both  him  and  us,  and 
that  for  the  same  transgression  ?  Ko.  vii.  i,  2.  If  this 
be  concluded  in  the  alKrmutive,  what  follows  but 
that  Christ,  thougli  he  undertook,  came  short  in 
doing  for  us  ?  Hut  he  was  raised  up  from  the  dead, 
and  believing  marrieth  us  to  him  as  risen,  and  that 


•  '0  the  nnthoiight  of  imapinntious,  fri-hts  fears  and 
trrrore  ll.at  arc-  alltctcd  Ly  a  tlioroiii;li  aiipiiaition  of  Vuilt, 
y  uLlid  to  dcspfi-aliun  !  '1  his  is  tl.e  uuui  that  hath  his  dwell- 
ii.gnrnon.cthc  tomhs.'— Luiijau's  c.xiicrience  in  Grace  Abound- 
tug.  ^o.  185. — Eu. 


stops  the  mouth  of  all.  I  am  crucified  with  Christ, 
our  old  man  was  crucified  with  him,  and  we  are 
become  dead  to  the  law  by  the  body  of  Christ. 
Ro.  V.  3,  4.     What  then  ? 

2.  Why,  reckon  yourselves  to  be  dead  indeed 
unto  sin,  but  alive  unto  God  through  Jesus  Christ. 
Ay,  but  says  the  soul,  *  How  can  I  reckon  thus, 
when  sin  is  yet  strong  in  me?'     Answ.  Read  the 
words  again.  He  saith  not,  Reckon  yourselves  to 
be  dead  indeed  unto  sin,  in  yourselves  ;  but  dead 
unto  it  through  Jesus  Christ.     Not  alive  unto  God 
in  yourselves,  but  alive  unto  God  through  Jesus 
Christ.     For  Christ  in  his  death  and  resurrection 
representeth  me.     As  I  died  hyhim,  I  arose  again 
by  him,  and  live  through  the  faith  of  the  gospel  in 
the  presence  of  God  by  him.     This  must  in  the 
first  place  be  allowed  and  believed,  or  no  true  peace 
can  come  near  the  soul,  nor  the  soul  be  prepared  to 
assoil  the  assaults  of  the  adversary.    Let  therefore 
thy  faith,  if  thou  wouldst  be  a  warrior,  0  thou 
faint-hearted  Christian,  be  well  instructed  in  this ! 
Then  will  thy  faith  do  thee  a  twofold  kindness.     I. 
It  will  conform  thee  to  the  death  and  resurrection 
of  Christ.     And,  2.   It  will  give  thee  advantage, 
when  thou  seest  sin  strong  in  thyself,  yet  to  con- 
clude that  by  Christ  thou  art  dead  thereto,  and  by 
him  alive  therefrom.     Nor  can  there  but  two  ob- 
jections be  made  against  this.      The  first  is  to 
question  whether  any  are  said  to  die  and  rise,  by 
the  death  and  resurrection  of  Christ  ?  or  if  it  so 
may  be  said ;  yet  whether  thou  art  one  of  them  ? 
To  the  first  the  scripture  is  full.     To  the  second, 
thy  faith  must  be  strong:  for  let  go  faith  here,  and 
all  falls  flat  to  the  ground,  I  mean  as  to  comfort  and 
consolation.     Christ  died  for  us,  or  in  our  stead  ; 
therefore,  by  the  Word  of  God,  I  am  allowed  so  to 
reckon.    Christ  rose  and  revived,  though  he  died  for 
me;  therefore  I  rose  and  revived  by  Christ:  unless 
any  does  hold,  that  though  he  died  in  a  common, 
yet  he  arose  as  considered  but  in  a  single  capacity. 
Now,  then,  if  Satan  comes  and  tells  me  of  my  sins, 
I  answer,  '  Christ  has  taken  them  upon  himself.' 
If  he  comes  and  tells  me  of  the  death  that  is  due  to 
me  for  sin,  by  the  curse  of  the  holy  law,  I  answer, 
I  have  already  undergone  that  by  Christ.      If  he 
asks  me,  How  I  know  that  the  law  will  not  lay  hold 
of  me  also?  I  answer,  Because  Christ  is  risen  from 
the  dead.      If  he  asks  me,  By  what  authority  I 
take  upon  me  thus  to  reason?  I  tell  him.  By  the 
authority  and  allowance  of  the  holy  and  most  blessed 
gospel,  which  saith,  lie  *  was  delivered  for  our  of- 
fences, and  was  raised  again  for  our  justification.' 
Ro.  iv.     And  to  encourage  thee  thus  to  believe,  and 
thus  to  hold,  when  thou  art  in  an  hour  of  tempta- 
tion, this  is  the  way  to  see  mercy  stand  and  smile 
upon  thee;  for  mercy  will  smile  upon  him  that  shall 
thus  believe.  2  Co.  iii.  I6-I8.     This  is  the  Avay  to  put 
faith  and  hope  both  to  work  against  the  devil ;  and 


ISRAEL'S   HOPE   ENCOURAGED. 


613 


to  do  tills  is  very  pleasing  to  God.  This  the  way 
to  make  tliat  hell-hound  retreat  and  leave  off  to 
assault.  Ja.  iv.  7.  1  Pe.  v.  9.  And  this  is  the  way  to  find 
an  answer  to  many  scriptures,  with  which  else  thou 
wilt  not  know  what  to  do,  as  with  many  of  the  types 
and  shadows ;  yea,  and  with  the  moral  law  itself. 

Besides,  thus  believing  setteth  thy  soul  against 
the  fear  of  death,  and  judgment  to  come ;  for  if 
Christ  be  raised  from  the  dead  who  died  for  our 
sins;  and  if  Christ  who  died  for  our  sins  is  entered 
into  glory :  I  say  again,  if  Christ  who  died  for  our 
sins  has  purchased  us  to  himself,  and  is  purposed 
that  the  fruit  of  this  his  purchase  shall  be,  that  we 
may  behold  his  face  in  glory;  then,  cast  off  slavish 
fear  of  death  and  judgment:  for  Christ  being  raised 
from  the  dead,  dietli  no  more ;  death  hath  no  more 
dominion  over  him! 

Seventh.  The  knowledge  and  faith  of  this  re- 
demption prepareth  man  to  a  holy  life.  By  a  holy 
life,  I  mean  a  life  according  to  the  moral  law,  flow- 
ing from  a  spirit  of  thankfulness  to  God  for  giving 
of  his  Son  to  be  my  Redeemer.  This  I  call  a  holy 
life,  because  it  is  according  to  the  rule  of  holiness, 
the  laAv,  and  this  I  call  a  holy  life,  because  it  flow- 
eth  from  such  a  principle  as  givetli  to  God  the 
heart,  and  life,  for  the  gift  bestowed  on  us.  What 
pretences  soever  there  are  to  holiness,  if  it  floweth 
not  from  thankfulness  for  mercy  received,  it  flow- 
eth from  a  wrong  principle,  and  so  cannot  be  good. 
Hence,  men  were  required  of  old,  to  serve  the  Lord 
■with  joyfulness,  *  for  the  abundance  of  all  things ;' 
and  threatened,  if  they  did  not,  that  •  they  should 
serve  their  enemies  in  hunger  and  in  thirst,  and  in 
nakedness,  and  in  the  want  of  all  things.^  De.  xxviii.  47, 48. 
But  then,  though  there  are  many  mercies  that  lay 
an  obligation  upon  men  to  be  holy,  yet  he  that  shall 
want  the  obligation  that  is  begotten  by  the  faith  of 
redeeming  mercy,  wanteth  the  main  principle  of 
true  holiness :  nor  will  any  other  be  found  sufiicieut- 
ly  to  sanctify  the  heart  to  the  causing  of  it  to  pro- 
duce such  a  life  ;  nor  can  such  holiness  be  accepted, 
because  it  comes  not  forth  in  the  name  of  Christ. 
That  that  obliged  David  was  forgiving  and  re- 
deeming mercy ;  and  that  that  obliged  Paul  was 
the  love  that  Christ  showed  to  him,  in  dying  for 
his  sins,  and  in  rising  from  the  dead.  Ps.  cUi.  1—5. 
2  Co,  V.  14, 15.  Paul  also  beseecheth  the  Romans,  by 
the  redeeming,  justifying,  preserving,  and  electing 
mercy  of  God,  that  they  present  their  body  'a  liv- 
ing sacrifice,  holy,  acceptable  to  God ;  which  is,' 
saith  he,  '  your  reasonable  service.'  Ro.  xU.  1.  For 
we  must  be  holy  and  without  blame  before  him  in 
love.   Ep.  iv.  1. 

Hence,  all  along,  they  that  arc  exhorted  to  holi- 
ness in  the  New  Testament,  are  exhorted  to  it  upon 
the  supposition  of  the  benefit  of  redemption  which 
they  have  received  by  Jesus  Christ.  *  Walk  iu  love 
as  Clirist  also  hath  loved  us.'  Ep.  v. :.'.     *  If  there  be 


any  consolation  in  Christ,  if  any  comfort  of  love, 
if  any  fellowship  of  the  Spirit,  if  any  bowels  and 
mercies,  fulfil  ye  my  joy,  that  ye  be  like  minded, 
having  the  same  love,'  &c.  Fhi.  u.  i,  2.  '  If  ye  then 
be  risen  with  Christ,  seek  those  things  which  are 
above,  where  Christ  sJtteth  on  the  right  hand  of 
God.  Set  your  aftcction  on  things  above,  not  on 
things  on  the  earth.  For  ye  are  dead,  and  your 
life  is  hid  with  Christ  in  God.  When  Christ,  who 
is  our  life,  shall  appear,  then  shall  ye  also  appear 
with  him  in  glory.  ]\Iortify  therefore  your  mem- 
bers which  are  upon  the  earth,'  &c.  Coi,  iu.  1-5. 
'  Wherefore  laying  aside  all  malice  and  all  guile, 
and  hypocrisies,  and  envies,  and  all  evil-speakings, 
as  new-born  babes  desire  the  sincere  milk  of  the 
word,  that  ye  may  grow  thereby,  if  so  be  ye  have 
tasted  that  the  Lord  is  gracious.'  1  Pe.  ii.  1-3.  I 
will  conclude  this  with  that  of  Peter,  to  those  to 
v.'hom  he  wrote  concerning  this  very  thing.  Be 
'  obedient  children,'  saith  he,  *  not  fashioning  your- 
selves according  to  the  former  lusts  in  your  ig- 
norance ;  but  as  he  which  hath  called  you  is  holy, 
so  be  ye  holy  in  all  manner  of  conversation  :  be- 
cause it  is  written,  Be  ye  holy,  for  I  am  holy. 
And  if  ye  call  on  the  Father,  who  without  respect 
of  persons  judgeth  according  to  every  man's  work, 
pass  the  time  of  your  sojourning  here  in  fear.  For- 
asmuch as  ye  know  that  ye  were  not  redeemed  with 
corruptible  things,  as  silver  and  gold,  from  your 
vain  conversation  received  by  tradition  from  your 
fathers,  but  with  the  precious  blood  of  Christ,  as 
of  a  lamb  without  blemish  and  without  spot.'  1  Pe. 
i.  14-ia. 

From  all  which  it  appears,  that  mercy  by  Christ, 
or  from  the  benefit  of  redemption  by  the  precious 
blood  of  Christ,  I  say,  from  the  faith  of  that,  flows 
that  which  is  holiness  indeed.  And  I  believe  that 
those  very  men  that  are  pleased  to  taunt  at  this 
kind  of  inference,  would  condemn  a  man  was  he 
laid  under  these  obligations  concerning  things  of 
this  life,  and  yet  did  carry  it  as  one  not  touched 
thereby.  We  will  make  an  instance :  Suppose  a 
Socinian  should,  through  his  contracting  a  great 
debt,  be  forced  to  rot  in  prison,  unless  redeemed 
by  silver  and  gold :  and  suppose  a  man,  unto  whom 
this  Socinian  was  an  enemy,  should  lay  down  the 
whole  debt  to  the  creditor,  that  this  Socinian  might 
be  at  liberty,  might  trade,  and  live  comfortably  in 
this  world ;  and  if,  after  this,  this  Socuiiau  should 
taunt  at  theai  that  should  tell  him  he  is  engaged 
to  this  redeemer,  ought  to  love  and  respect  this  re- 
deemer ;  what  would  they  say  but  that  this  Soci- 
nian that  was  a  debtor  is  an  inconsiderate  and 
stupified  rascal  ?  Why,  this  is  the  case;  Paul  was 
a  debtor  to  the  law  and  justice  of  God;  Jesus 
Christ  his  Son,  that  Paul  might  not  perish  for  ever, 
paid  for  him  a  price  of  redemption,  to  wit,  his  most 
precious  blood.    But  what !  Shall  Paul  now,  though 


Cli 


ISRAEL'S   HOPE  ENCOURAGED. 


reJecmed  from  perpetual  imprisonment  in  hell,  bo 
as  one  tliat  never  was  beholden  to  Jesus  Christ ; 
or  if  others  say  ho  was,  taunt  at  them  for  their  so 
sajini;?  No,  he  scorns  it.  Though  the  love  of 
Clirist,  in  dying  to  pay  a  price  of  redemption,  will 
not  engage  a  Socinian,  yet  it  will  engage  a  true 
Christian  to  think  and  believe  that  he  ought  to  live 
10  Jesus,  that  died  for  him  and  rose  again. 

I  know  it  Avill  be  objected  that  the  Satisfaction- 
ists,  as  the  quaking  Penn  is  pleased  to  call  them, 
show  but  little  of  this  to  the  Avorld;  for  their  pride, 
covctousness,  false  dealing,  and  the  like,  since  they 
profess  as  I  have  said,  shows  tliera  as  little  con- 
cerned to  the  full  as  to  the  Socinian  under  con- 
sideration. I  answer,  it  must  be  that  the  name  of 
Christ  should  be  scandalized  through  some  that 
profess  him ;  and  they  must  answer  it  at  the  tri- 
bunal of  the  great  Judge ;  yet  what  I  have  said 
stands  fast  as  a  rock  that  cannot  be  moved. 

EighUi.  The  knowledge  and  faith  of  redemption 
is  a  very  great  encouragement  to  jjrayer.  It  is 
great  encouragement  for  the  poor  to  go  even  to  a 
prince  for  what  he  wanteth,  when  he  considereth 
that  what  he  goeth  to  him  for  is  the  price  of  re- 
demption. All  things  that  we  want,  we  must  ask 
the  Father  for,  in  the  name  of  Christ :  we  must 
ask  it  of  him  for  the  sake  of  his  redeeming  blood, 
for  the  sake  of  the  merit  of  his  passion.  Jn.  xv.  16. 
Thus  David  means,  when  he  says,  '  For  thy  name's 
sake'  do  it;  Ps.xxv.ii,  and  Daniel  when  he  saith 
here, '  For  the  Lord's  sake.'  k.  17.  For  Jesus  Christ 
is  God's  great  name ;  and  to  do  for  his  sake  is  to 
do  for  what  worthiness  is  in  him. 

Unworthiness  !  The  consideration  of  unworthi- 
ncss  is  a  great  stumbling-block  to  the  tempted 
when  he  goes  to  seek  the  Lord.  But  now,  remem- 
bering the  worthiness  of  Christ,  and  that  he  is  now 
on  the  riglit  hand  of  God,  on  purpose  to  plead  that 
on  the  behalf  of  the  petitioner,  this  is  great  encour- 
agement. The  Jews,  by  God's  ordinance,  when 
they  went  morning  and  evening  by  their  priest  to 
speak  with  God,  were  to  offer  a  lamb  for  a  burut- 
otfering,  and  it  must  be  thus  continually.  Ex.  xxix. 
38-4C.  Now  this  lamb  was  a  figure  of  the  sacrific- 
ing of  the  body  of  Christ  which  was  to  be  offered 
for  them  in  time  to  come;  and,  in  that  it  was  to  be 
contmually,  morning  and  evening,  so  repeated, 
what  .loth  it  signify,  but  that  we  should  remember 
to  go,  when  wo  went  to  God,  in  the  name  and  faith 
of  the  merits  of  Jesus  Christ  for  what  we  stood  in 
need  of?  This  will  support,  and  this  will  encour- 
age, for  now  we  see  that  the  thing  desired— it  be- 
ing accordmg  to  his  will-is  obtained  for  us  by 
the  sacrificing  of  the  body  of  Jesus  Christ,  once 
for  all. 

When  Israel  begged  of  Samuel  that  he  would 
not  cease  to  cry  to  the  Lord  their  God  for  them,  it 
13  said  he  took  a  sucking  lamb  and  offered  it  for  a 


burnt-offering  wholly  unto  the  Lord  ;  and  Sauiuc! 
cried  unto  the  Lord  for  Israel,  and  the  Lord  heard 
him.  1  Sa.  vii.  8, 9.  But  why  did  he  take  a  sucking 
lamb,  and  why  did  he  offer  it,  and  that  wholly  imto 
the  Lord,  as  he  cried,  but  to  show  to  Israel  that 
he  was  not  heard  for  his  ovrn,  or  for  his  righteous-! 
ness  sake,  but  for  the  sake  of  Christ,  whose  meritsj 
were  prefigured  by  Samuel's  burning  of  the  lamb  ? 
Also  when  David  spake  for  himself  to  Saul,  he 
put  himself  upon  this,  'If,'  saith  he,  'the  Lord 
hath  stirred  thee  up  against  me,  let  him  accept  an 
offering,  a  smell,  a  sweet-smelling  sacrifice ;  a 
figure  of  the  satisfactoriuess  of  the  sufferings  of 
Jesus  Christ.'  iSa.  xxvi  19.  What  is  the  meaning  of 
all  these  passages,  if  not  to  show  that  Avhen  we  go 
to  pray  to  God,  we  should  turn  away  our  face  from 
every  thing  of  ours,  and  look  to  God,  only  by  the 
price  of  redemption  paid  for  us  by  Jesus  Christ, 
and  plead  that  alone  with  him  as  the  great  prevail- 
ing argument,  and  that  by  and  for  the  sake  of 
which  he  giveth  pardon  and  grace  to  help  in  time 
of  need  ?  Wherefore,  wouldst  thou  be  a  praying 
man,  a  man  that  would  pray  and  prevail  ?  why, 
pray  to  God  in  the  faith  of  the  merits  of  Christ, 

AND  SPEED.* 

Ninth.  For  this  is  the  very  cause  why  this  is 
added  in  the  text,  to  Avit,  the  plenteousness  of  re- 
demption, it  is,  I  say,  that  men  should  hope  to 
partake  by  it,  of  the  goodness  and  mercy  of  God. 
'Let  Israel  hope  in  the  Lord,  for  with  the  Lord 
there  is  mercy,  and  with  him  is  plenteous  redemp- 
tion.' Mercy  and  redemption,  mercy  through  a 
Redeemer,  therefore  '  let  Israel  hope  I '  It  must 
also  be  noted,  that  this  word  redemption  is,  as  it 
were,  the  explicatory  part  of  the  text,  for  the  help- 
ing of  Israel  to  hope.  As  Avho  should  say,  as  there 
is  with  God  mercy,  so  there  is  with  him  a  way  to 
his  mercy,  and  that  way  is  redemption,  or  a  price 
paid  for  your  sins;  and  that  you  should  not  be  dis- 
couraged through  the  greatness  of  your  sins,  I  tell 
you  there  is  with  God  plenty  of  this  redemption, 
or  a  price  paid  to  the  full ;  to  an  over  and  above. 
It  also  is  as  if  he  had  said,  Forget  not  this,  for  this 
is  the  key  of  all  the  rest,  and  the  great  support  to 
the  saints  in  prayer,  or  while  they  wait  upon  God 
in  any  of  his  appointments  to  encourage  them  to 
hope. 

Tenth.  And  lastly.  This  also  should  teach  the 
saints,  when  they  sing  or  praise  the  Lord,  they 
should  not  sing  of  mercy  only,  but  of  mercy  and 
judgment  too;  'I  will  sing  of  mercy  and  judgment; 
unto  thee,  0  Lord,  will  I  sing.'  Ps.  d.  1.  Of  mercy 
and  judgment,  or  justice  in  the  manifestation  of  it. 


'.  '^y^^  ^^  ?°*'  merely  an  csliortatiou  to  diligence  in  the 
Christian  calling,  but  it  is  meant  to  convey  to  ail  the  certain 
fact,  that  the  prayer  of  faith  in  the  merits  of  the  Redeemei' 
ivc/l  and  7/iics(  be  followed  by  renewed  speed  in  running  the 
race  that  is  set  before  us. — E'd. 


ISRAEL'S   HOPE   EXCOURAGED. 


6i: 


as  smiling  upon  our  forgiveness.  When  Hannah 
sang  of,  and  rejoiced  in  God's  salvation,  she  sang 
aloud  of  holiness,  saying,  '  Tliere  is  none  holj  as 
the  Lord. '  i  Sa.  ii.  i,  2.  Holy  in  keeping  his  word, 
though  it  cost  the  blood  of  his  Son.  This  also  is 
that  that  is  called  a  helping  of  his  servant  Israel 
in  remembrance  of  his  mere}',  and  the  performing 
of  the  mercy  promised ;  even  the  oath  that  he  sware 
to  our  father  Abraham,  that  he  would  grant  unto 
us,  that  we  being  delivered  out  of  the  hands  of  our 
enemies — by  a  Redeemer — might  serve  him  with- 
out fear,  &c.  Lu.  i.  49, 54.  When  j-ou  praise,  there- 
fore, remember  Christ  and  his  blood,  and  how  jus- 
tice and  judgment  took  hold  on  him,  that  they 
might  not  take  hold  on  thee ;  yea,  how  they  by 
taking  hold  on  him,  left  a  way  to  thee  to  escape. 
Isaac  should  have  been  sacrificed,  had  not  the  Lord 
provided  a  ram ;  and  thou  thyself  shouldest  have 
been  damned,  had  not  the  Lord  provided  a  lamb. 
jGe.  xxii.  Re.  v.  Hence  Christ  is  called  the  *  Lamb  of 
Grod  which  taketh  away  the  sin  of  the  world,'  that 
taketh  them  away  by  the  sacrifice  of  himself.  Sing 
therefore  in  your  praises  unto  God,  and  to  the 
jLamb  ! 

[The  application  or  use  of  the  whole.] 

I  would  come  now  to  speak  one  short  word  of 
iise  to  the  whole.     And, 

First.  This  still  shows  more  and  more,  what  a 
sad  state  God's  people  have  brought  themselves 
into  by  sin.  I  told  you  before  that  the  revelation 
ji  so  much  mercy  as  is  presented  unto  us  by  tlie 
first  part  of  the  text,  sufficiently  declared  our  state 
to  be  miserable  by  sin.  But  what  shall  we  say, 
^vhen  there  must  be  added  to  that  the  heart  blood 
of  the  Son  of  God,  and  all  to  make  our  salvation 
complete?  For  albeit  mercy  is  essential  to  our 
salvation,  and  that  without  which  there  can  be  no 
salvation ;  yet  it  is  the  blood  that  maketh  the 
itonement  for  the  soul,  that  propitiates,  and  so 
aiakes  capable  of  enjoying  of  it.  It  was  mercy 
xnd  love,  as  I  said  afore,  that  sent  one  to  shed  his 
alood  for  us ;  and  it  is  the  blood  of  him  that  was 
sent,  that  puts  us  into  the  enjoyment  of  mercy. 
0 !  I  have  thought  sometimes,  what  bloody  crea- 
tures hath  sin  made  us!  *  The  beasts  of  the  field 
must  be  slain  by  thousands  before  Christ  came,  to 
ignify  to  us  we  should  have  a  Saviour;  and  after 
hat,  he  must  come  himself,  and  die  a  worse  death 
than  died  those  beasts,  before  the  work  of  saving 
could  be  finished.  0  redemption,  redemption  by 
blood,  is  the  heart-endearing  consideration !    This 


*  There  is  something  about  the  word  hJood  at  which  tlic 
niud  recoils,  as  if  intended  to  impress  upon  us  the  evils  of 
■in  and  its  awful  punishment — the  death,  spiiituul  and  eternal, 
Df  the  sinner.  '  Without  shedding  of  blood  is  uo  remission.' 
Blessed  are  those  who  were  in  Christ  when  his  precious  blood 
ivas  shed  as  an  atoning  sacrifice. — Ei>. 


is  that  which  will  mak^e  the  "water  stand  in  our 
eyes,  that  will  break  a  heart  of  flint,  and  that  will 
make  one  do  as  they  do,  that  are  '  in  bitterness 
for  their  first-born.'  Zec.  xu.  10. 

Sinner,  wouldst  thou  have  mercy?  woiddst  thou 
be  saved  ?  Go  tliou  then  to  the  blood  of  the  cross, 
as  set  forth  in  the  word  of  the  truth  of  the  gospel, 
and  there  thou  shalt  find  that  mercy  that  thou 
hast  need  of  first ;  for  there  is  a  mercy  that  may 
be  called  a  first  mercy,  and  that  is  the  mercy 
that  gives  admittance  into,  and  an  interest  in  all 
the  rest.  Now  the  mercy  that  doth  this,  is  that 
which  reconcileth  us  to  God ;  but  that  other  things 
cannot  do,  if  we  stand  off  from  the  blood  of  the 
cross.  Wherefore  we  are  said  to  bo  reconciled  to 
God,  by  the  death  of  his  Son.  •  For  if  when  we 
were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son ;  much  more,  being  reconciled,  we 
shall  be  saved  by  his  life.'  Ro.  v.  10.  According  to 
that  other  saying,  '  He  that  spared  not  his  own 
Son,  but  delivered  him  up  for  us  all,  how  shall  he 
not  with  him  also  freely  give  us  all  things?'  vUi.  32. 
In  both  these  places  the  Son  of  God,  and  our  Re- 
deemer, is  set  forth  to  us  in  the  first  place,  as  the 
only  one  that  reconcileth  to  God  the  sinner  by  the 
blood  of  his  cross ;  Avherefore  to  this  Christ,  as 
crucified,  the  sinner  must  come  first;  because  no- 
thing else  can  reconcile  to  God ;  and  if  thou  be  not 
reconciled  to  God,  what  art  thou  but  an  enemy  to 
him,  partake  of  what  mercy  thou  canst  ?  CoL  i.  20. 
Go  to  him,  did  I  say?  receive  him  into  the  arms 
of  thy  faith;  hold  him  fast,  for  he  is  a  Saviour; 
yea,  carry  him  as  set  forth  by  the  gospel,  dying 
for  thee,  and  pray  God  for  his  sake  to  bestow  upon 
thee  all  those  mercies  that  will  compass  thee  about 
as  with  a  shield,  and  follow  thee  all  thy  days,  till 
thou  enterest  in  at  the  doors  of  eternity;  and  this 
is  the  way  to  speed !  For  he  that  hath  the  Son 
hath  life,  in  the  beginning  of  it;  and  he  that  holds 
fast  the  Son,  shall  have  life  in  the  consummation 
of  it.  I  do  the  oftener  touch  upon  this  matter, 
because  this  Christ  is  the  door,  in  at  which  who- 
soever entereth  shall  be  saved;  but  he  that  climb.s 
up  any  other  way,  shall  be  judged  as  a  thief  and 
a  robber.  Jn.  x.  i.t     But, 

Second.  Is  Christ,  as  crucified,  the  way  and 
door  to  all  spiritual  and  eternal  mercy?  And  doth 
God  come  to  the  sinner,  and  the  sinner  again  go 
to  God  in  a  saving  way  by  him,  and  by  him  only? 
And  is  there  no  other  way  to  the  Father  but  by 
his  blood,  and  through  the  veil,  that  is  to  sa}-,  his 
flesh?  He.  X.  19,  20.  Then  this  shows  the  danger, 
upon  what  pretence  soever,  of  casting  oft'  the  daily 
sacrifice,  and  setting  up  in  its  place  the  abomina- 
tion that  maketh  desolate.     1   mean,   of  casting 


t  See  the  character  of  Iguonmce  in  the  Pi! j rim's  Progress, 
p.  140.— Ei).  ■ 


CIG 


ISRAEL'S   HOPE  ENCOURAGED. 


away  a  crucified  Clirist,  and  the  setting  up  the 
vanity  of  moral  obedience  as  the  more  substantial 
and  most  acceptable  thing  with  God.  I  call  not 
a  crucified  Christ  the  daily  sacrifice,  as  if  I  thought 
lie  often  suffered  for  sin,  since  the  foundation  of 
the  world;  but  because  the  virtue  of  that  one 
ofi'ering  is  that,  and  only  that,  by  the  which  we 
daily  draw  nigh  unto  God;  and  because  the  virtu- 
OU5UCSS  of  that  one  sacrifice  will  for  ever  abide 
beneficial  to  them  that  come  to  God,  to  the  world's 
cud  by  him. 

But  I  say,  into  what  a  miserable  plight  have 
such  people  put  themselves,  that  have  cast  ofi" 
coming  to  God  by  Christ,  as  he  is  the  propitiation 
for  their  sins,  and  that  seek  to  come  another  way  ? 
Such  are  lapsed  again  to  Gcntilism,  to  Paganism, 
to  Heathenism ;  nor  will  it  help  at  all  to  say  they 
rely  on  the  mercy  and  goodness  of  God,  for  there 
is  no  such  thing  as  spiritual  and  eternal  mercy  can 
come  from  God  to  him,  that  comes  not  to  him  by 
Clirist.  The  Turks,  if  I  be  not  mistaken,  have 
this  for  the  beginning  of  every  chapter  of  their 
Alcoran,  '  The  Lord  God,  gracious  and  merciful,'* 
yet  are  counted  unbelievers,  and  are  verily  so,  for 
they  have  not  received  the  faith  of  Christ.  The 
Lord  God,  gracious  and  merciful,  will  not  save 
them,  no  not  by  grace  and  mercy,  unless  repenting 
of  their  presuming  upon  mercy,  without  a  bloody 
sacrifice,  they  come  to  him  by  his  Son.  Ac.  iv.  12. 
Men  therefore  that  have  laid  aside  the  necessity  of 
reconciliation  to  God  by  the  precious  blood  of 
Christ,  are  in  a  damned  state;  nor  will  it  help  at 
all  to  say  they  do  indeed  believe  in  him,  I  am 
not  so  void  of  reason  as  to  think  that  they  that 
have  cast  away  Christ,  as  he  is  a  propitiatory 
sacrifice  with  God  for  sin,  should  also  cast  away 
his  name  out  of  their  mouth ;  no,  his  name  is  too 
honourable,  and  the  profession  of  it  too  glorious 
for  them  to  do  such  a  thing.  But  retaining  his 
name,  and  the  notion  of  him  as  a  Saviour,  they 
yet  cast  him  off,  and  that  in  those  very  things 
wherein  the  essential  part  of  his  sacrifice,  the  merit 
of  it,  and  his  everlasting  priesthood,  consists;  and 
in  this  lies  the  mystery  of  their  iniquity. 

They  will  have  him  to  be  a  Saviour,  but  it  must 
not  bo  by  fultilling  of  the  law  for  us;  but  it  must 
not  be  by  the  putting  of  his  glorious  righteousness, 
that  which  he  pei-furmcd  by  subjecting  himself  to 
the  law,  on  our  behalf,  upon  us;  but  it  must  not 
he  by  washing  of  us  from  our  sins  in  his  own 
blood ;  but  it  must  be  by  his  kingly  and  propheti- 
cal offices.  When,  as  for  his  kingly  and  prophetical 
offices,  ho  puts  those  people  under  the  government 
of  them  that  he  has  afore  made  to  stand  justified 
before   God,   from  the  curse  of  the  law  by  his 


•  The  words  arc,  'In  the  name  of  God,  gracious  and  mcr- 
nfnl.  before  each  of  the  III  chapters  of  which  Alcoran  con- 
Hsis. — Ed. 


priesthood.  Nor  dare  they  altogether  deny  tliat 
Clirist  doth  save  his  people  as  a  priest,  but  then 
their  art  is  to  confound  these  offices,  by  pleading 
that  they  are  in  effect  but  one  and  the  self-same 
thing ;  and  then  with  a  noise  of  morality  and  go- 
vernment, they  jostle  the  merit  of  his  blood,  and 
the  perfection  of  his  justifying  righteousness,  out 
of  doors;  and  so  retaining  the  name  of  Christ  in 
their  mouths,  they  cast  those  things  of  Christ,  that 
they  like  not,  under  feet;  which  things,  they  who 
have  not  the  faith  of,  must  not,  cannot  see  the 
kingdom  of  God. 

The  term  of  mercy  is  but  a  general  sound,  and. 
is  as  an  arrow  shot  at  rovers,  unless  the  blood  and 
death  of  the  Son  of  God  be  set  before  us,  as  the 
mark  or  mean  by  which  our  spirits  are  to  be  di- 
rected to  it.  What  profit  shall  a  man  have,  and 
what  shelter  or  succour  shall  he  find,  in  hearing 
of  the  most  exact  relation  of  the  strength  of  the 
most  impregnable  castle  in  the  world,  unless  he 
knows  the  door,  and  entereth  in  by  that,  into  that 
place  of  strength,  in  the  time  when  the  enemy  shall 
pursue  him?  Why,  this  is  the  case:  We  hear  a 
noise  of  mercy,  and  of  being  at  peace  with  God ; 
what  a  good  God,  God  is,  and  what  a  blessed  thing 
it  is  to  be  a  child  of  God ;  how  many  privileges 
the  children  of  God  have,  and  what  will  be  their 
exaltation  and  glory  in  the  next  world!  And  all 
the  while  they  that  tell  us  these  things  conceal 
from  us  the  way  thereto,  which  is  Christ,  not  in 
the  naming  of  him,  but  in  the  right  administration 
of  his  gospel  to  us. 

Christ,  and  faith  in  him  as  a  Saviour,  not  in 
the  name  only,  but  in  the  true  sense  thereof,  is  the 
mark,  as  I  have  said,  from  which  if  any  swerve, 
they  err  from  the  saving  way,  and  so  come  nothing 
near  that  mercy  that  can  save  them.  Hence  Christ 
is  called  a  standard,  an  ensign,  is.  v.  26.  '  And  in 
that  day  there  shall  be  a  root  of  Jesse,  which  shall 
stand  for  an  ensign  of  the  people ;  to  it  shall  the 
Gentiles  seek,  and  his  rest  shall  be  glorious.'  la. 
xi.  10.  And  again,  '  Thus  saith  the  Lord  God,  Be- 
hold, I  will  lift  up  mine  hand  to  the  Gentiles ;  and 
set  up  my  standard  to  the  people. '  xiix.  22.  '  Go 
through,  go  through  the  gates,  prepare  ye  the  way 
of  the  people,  -  gather  out  the  stones,  lift  up  a 
standard  for  the  people.  Behold  the  Lord  hath 
proclaimed  to  the  end  of  the  world ;  say  ye  to  the 
daughter  of  Zion,  behold  thy  salvation  cometh. 
Behold  his  reward  is  with  him,  and  his  work  be- 
fore him. '  ixii.  10, 11.  Hence  again  he  is  called  the 
captain,  the  chieftain,  of  our  salvation,  and  him 
without  whom  there  neither  is  nor  can  be  any. 

But  now  the  men  of  this  confederacy,  rather 
than  they  will  submit  themselves  to  the  righteous- 
ness of  God,  will  lay  odiums  and  scandals  upon 
them  that  preach  they  should.  Ro.  x.  3,  4.  Not  for- 
sooth, if  you  will  believe  them,  but  that  they  are 


ISRAEL'S  HOPE  ENCOURAGED. 


617 


lilglily  for  the  righteousness  of  God,  let  it  be  that 
which  they  count  so ;  but  then  to  be  sure  it  shall 
never  be  the  personal  performances  of  Christ,  by 
which  they  that  believe  in  him  are  justified  from 
all  things ;  but  that  which  they  call  '  first  princi- 
ples,' •  dictates  of  human  nature,'  '  obedience  to  a 
moral  precept,'  followed  and  done  as  they  have 
Christ  for  an  example;  not  understanding  that 
CIn-ist,  in  his  own  doings,  is  the  end  of  all  these 
things  to  every  one  that  believeth.  But  if  it  be 
urged  that  Gentiles  and  Pagans  are  possessed 
with  those  very  principles,  only  they  have  not  got 
the  art,  as  our  men  have,  to  cover  them  with  the 
name  of  Christ  and  principles  of  Christianity,  then 
they  fall  to  commending  the  heathens  and  their 
philosophers,  and  the  natural  motives  and  princi- 
ples by  which  they  were  actuated ;  preferring  of 
them  much  before  what  by  others  arc  called  the 
graces  of  the  Spirit,  and  principles  upon  what  the 
doctrine  of  the  free  grace  and  mercy  of  God  by 
Christ  are  grounded.  But,  as  I  said,  all  the  good 
that  such  preachers  can  do  as  to  the  next  world, 
is,  to  draw  the  people  away  from  their  ensign  and 
their  standard,  and  so  lead  them  among  the  Gen- 
tiles and  infidels,  to  seek  by  their  rules  the  way  to 
this  unspeakable  mercy  of  God.  Wherefore  their 
state  being  thus  deplorable,  and  their  spirits  thus 
incorrigible,  they  must  be  pitied,  and  left,  and  fled 
from,  if  we  would  live. 

Third.  Is  Christ  Jesus  the  redemption ;  and,  as 
such,  the  very  door  and  inlet  into  all  God's  mer- 
cies? Christian  man,  look  well  to  thyself,  that 
thou  goest  no  whither,  and  dost  nothing,  I  mean 
in  any  part  o£  religious  worship,  &c.,  but  as  thou 
art  in  him.  2  Co.  xii.  18, 19.*  Walk  in  him,  speak  in 
bim,  grow  in  him,  for  he  is  the  all.  Coi,  ii.  e,  7. 
And  though  others  regard  not  to  *  hold  the  head, 
from  which  all  the  body  by  joints  and  bands  have 
nourishment  ministered,'  yet  have  thou  a  care! 
Ep.  iv.  15.  Col.  ii.  19.  Tills  is  he  that  is  thy  life,  and 
the  length  of  thy  days,  and  without  whom  no  true 
happiness  can  be  had.  Many  there  be  that  count 
this  but  a  low  thing ;  they  desire  to  soar  aloft,  to 
fly  into  new  notions,  and  to  be  broaching  of  new 
opinions,  not  counting  themselves  happy,  except 
they  can  throw  some  new-found  fangle,  to  be  ap- 
plauded for,  among  their  novel-hearers.  But  fly 
thou  to  Christ  for  life ;  and  that  thou  mayest  so 
do,  remember  well  thy  sins,  and  the  judgment  and 
wrath  of  God ;  and  know  also  that  he  is  mei'ciful, 
but  at  mercy  none  can  come,  but  through  the 
cursed  death  Christ  underwent.  And  rlthough 
some  of  the  wanton  professors  of  our  age  may 
blame  thee  for  poring  so  much  upon  thy  sins,  and 
the  pollution  of  thy  nature,  yet  know  that  there  is 
an  advanta2:e  in  it.     There  be  some  alive  in  the 


*  No  service  on  the  part  of  those  who  are  out  of  Christ, 
can  be  accepted.  Pr.  xv.  8.     We  arc  accepted  in  the  Beloved. 
Eph.  i.  6.— Ed. 
VOL.  I. 


world,  who,  though  they  count  the  nature  and 
commission  of  sin  the  very  evil  of  evils,  yet  can 
say  that  the  remembrance  of  how  vile  they  are, 
and  of  what  evils  they  have  committed,  has  been 
to  them  a  soul-humbling,  a  Christ-advancing,  and 
a  creature-emptying  consideration.  Though  sin 
made  death  bitter  to  Christ,  yet  sin  makes  Christ 
sweet  to  his.  And  though  none  should  sin,  that 
grace  might  abound,  yet  where  sin  has  abounded, 
grace  doth  much  more  abound,  not  only  as  an  act 
of  God,  but  also  in  the  eye  of  faith. 

A  sight  of  the  filth,  and  a  sense  of  the  guilt  of 
sin,  makes  a  pardon  to  such  a  soid  more  than 
empty  notion;  and  makes  the  mean  through  which 
the  pardon  comes  more  to  be  desired  than  is  either 
life  or  limb.  This  is  it  that  makes  the  sensible 
soul  prize  the  Lord  Jesus,  while  the  self-just iciaryt 
laugheth  him  to  scorn.  This  is  it  which  makes 
the  awakened  sinner  cast  away  his  own  righteous- 
ness, while  the  self-conceited  one  makes  it  his 
advocate  with  the  Father. 

Some,  indeed,  count  their  own  doings  the  only 
darling  of  their  soul,  while  others  cast  it  to  the 
dogs.  And  why  should  a  man  cumber  himself 
with  what  is  his,  when  the  good  of  all  that  is  in 
Christ  is  laid,  and  to  be  laid  out  fur  him?  Not 
that  a  believer  casts  off  to  do  good,  for  he  knows 
that  what  good  thing  is  done  in  faith  and  love,  is 
acceptable  to  God,  and  profitable  to  his  neighbour. 
But  this  is  it,  he  setteth  not  his  good  deed  against 
the  judgment  of  God ;  he  cometh  not  in  his  own 
good.  When  he  comes  to  God  for  forgiveness  of 
sins,  then  he  sees  nothing,  knows  nothing,  men- 
tions nothing  as  righteousness,  but  that  which 
Christ  wrought  out  in  the  days  of  his  flesh,  and 
that  only.  But  how  then  is  what  he  doth  accepted 
of  God  ?  Verily  as  the  duty  of  a  son,  and  as  the 
work  of  one  that  is  justified.  We  must  therefore 
conclude  that  there  is  acceptation,  and  accepta- 
tion: acceptation  of  the  person,  and  acceptation  of 
his  performance.  Acceptation  of  the  person  may 
be  considered  with  respect  to  justification  from  the 
curse,  and  so  acceptation  there  can  be  none,  but 
through  the  one  ofteriug  of  the  body  of  Jesus  Christ 
once  for  all.  Also  the  acceptation  of  a  duty  done 
by  such  a  person  is,  by  virtue  of  the  self-same 
offering,  the  person  being  considered  as  standing 
just  through  Christ  before  God,  And  the  reason 
why  a  justified  person  must  have  his  duties  accepted 
the  same  way,  as  is  his  person,  is  because  justify- 
ing- rif>'hteousness  sets  not  the  person  free  from  sin, 
save  only  in  the  sight  of  God  and  conscience ;  ho 
reraaineth  still  infirm  in  himself,  and  standeth  still 
in  need  of  the  fresh  and  continual  application  of 
the  merits  of  the  Lord  Jesus,  which  also  the  soul 
receiveth   by  virtue  of  Christ's   intercession.     I 


t  One  who  justifies  himself;  the  self-ri^Iiteous.   Tlie  word 
is  only  used  bv  religious  writers,  and  never  now.— Ed. 
41 


61S 


ISRAEL'S  HOPE  ENCOURAGEa 


Bpeak  uow  of  acceptation  with  reference  to  tbe 
justice  of  the  law,  and  the  judgment  of  God  upon 
person  or  work,  according  to  the  selfsame  law. 
For  so  they  hoth  must  be  accepted  through  the 
self-same  ^lediator,  or  they  cannot  be  accepted  at 
iill.  Nor  is  it  a  thing  to  be  toonderecl  at,  that  a 
man  should  stand  just  in  the  sight  of  God,  when 
polluted  and  defiled  in  his  own  sight.  He  stands 
just  before  God  in  the  justice  of  his  Son,  upon 
whom  God  looks,  and  for  whose  sake  he  accepts 
him.  May  not  a  scabbed,  mangy  man,  a  man  all 
over-run  with  blains  and  blotches,  be  yet  made 
beautiful  to  the  view  of  a  beholder,  through  the 
silken,  silver,  golden  garment  that  may  be  put 
upon  him,  and  may  cover  all  his  flesh  ?  Why,  the 
righteousness  of  Christ  is  not  only  unto  but  upon 
all  them  that  believe.  Ro.  m.  22.  And  whoso  con- 
siders the  parable  of  the  wretched  infant,  shall 
find,  that  before  it  was  washed  with  water  it  was 
wrapped  up  or  covered,  as  it  was  found,  in  its 
Mood,  in  and  with  the  skirt  of  his  garment  that 
found  it  in  its  filth.  And  then  he  washed  it  with 
water,  and  then  he  sanctified  it  by  the  anointing 
oil  of  the  Spirit  of  God.  Eze.  xvi.  8,  9.  I  speak  thus 
to  thee,  Christian  reader,  partly  because  in  the 
faith  of  these  things  is  thy  life;  and  because  I 
would  yet  enforce  the  exhortation  iipon  thee  with 
the  reason  and  the  amplification  thereof,  to  wit, 
to  put  thee  upon  trusting  in  the  Lord  through  the 
encouragement  that  thou  hast  in  redeeming  mercy 
so  to  do. 

Some  may  say,  Will  God  see  that  which  is  not  ? 

and  will  he  judge  a  man  just  that  is  a  sinner? 

But  I  will  answer,  The  man  that  had  the  rainbow 

about  his  head,  was  to  look  on,  or  be  looked  upon, 

while  he  shone  like  a  jasper  and  a  sardix-stone. 

Re.  iv.  3.     The  blood  of  the  paschal  lamb  was  to  be 

looked  upon  by  him  that  came  to  destroy  the  land 

of  Egypt  in  their  firstborn.  Ex.  xii.  13.     I  add.  The 

rainbow  that  God  gave  to  Noah  for  a  token  that 

he  would  no  more  destroy  the  earth  with  the  waters 

of  the  flood,  was  to  be  looJxd  upon,  that  God  might 

remember  to  show  mercy  to  his  people.  Ge.  ix.s-n. 

Now  all  these  meet  in  the  man  Christ  Jesus,  who 

13  the  only  one,  for  the  sake  of  whom  the  sinner 

that  beh.'vctli  iu  him  stands  acquitted  in  the  sight 

of  God.    His  is  the  blood,  he  is  the  prince,  that  is 

more  than  the  token  of  the  covenant:  nor  do  all  the 

colours  in  the  rainbow  appear  so  beautiful  in  the 

eyes  ot  man,  as  does  the  garment  of  Christ;  which 

IS  from  his  loins,  even  upward,  and  from  liis  loins, 

even  downward,  in  the  eyes  of  the  God  of  heaven. 

Ei^  1.  27.  28.    And  wilt  thou  say  these  are  things  that 

arc  not?   Also,  hecanlegallyjudgeamanjust,  that 

IS  a  snmcr.    Do  but  admit  of  a  diverse  consideration, 

andGodwillsoconsiderofthatsinncrwhichhejusti- 

Irth,  m  despite  of  all  the  teeth  in  thy  proud  mouth ! 

•  llo  just.hcth  the  ungodly.'  uo.  iv..5.    Not  that  were, 

but  that  arc  such  now.  in  the  judg.uent  and  verdict  of 


the  law,  might  deal  with  them  in  their  own  persons 
as  men.  Ro.  v.  5-10.  He  will  then  consider  them  in 
his  Son ;  in,  and  under  the  skirt  of  his  Son.  He 
will  consider  them  as  washed  in  the  blood  of  his 
Son,  and  will  also  consider  'that  in  him  is  no  sin,' 
and  so  he  will  deal  with  them.  '  We  know  that 
he  was  manifested  to  take  away  our  sins,  and  in 
him  is  no  sin.'  Un. m. 5. 

What  though  I  have  broke  a  thousand  pound  in 
my  creditor's  debt — yet  if  another  will  discharge 
the  whole  freely,  what  has  the  law  to  do  with  me 
as  to  that?  Or  what  if  I  cannot  but  live  upon  the 
spend  all  my  days,  yet  if  my  friend  will  always 
supply  my  need,  and,  through  his  boimty,  keep 
me  from  writ,  bailiff",  or  jail,  is  it  not  well  for  me? 
Yea,  what  if  what  I  can  get  shall  be  laid  up  for 
me  for  hereafter,  and  that  my  friend,  so  long  as 
tliere  is  death  or  danger  in  the  way,  will  himself 
secure  me,  and  bear  my  charges  to  the  world's 
end;  may  I  not  accept  thereof,  and  be  thankful? 
Blessed  be  God  for  Jesus  Christ !  I  believe  he  is 
more  than  all  this  to  me.  '  In  the  Lord  shall  all 
the  seed  of  Israel  be  justified,  and  shall  glory.' 
Is.  xlv.  25.  I  know  similitudes  will  not  hold  in  all 
things ;  but  we  that  believe  are  set  free  from  the 
curse  of  the  law  by  another  man's  obedience.  For 
*  by  the  obedience  of  one  shall  many  be  made 
righteous.'  Ro.  v.  19.  Let  then  the  believer,  as  was 
said,  study  and  pray,  and  read  God's  Word  con- 
tinually, for  the  sake  of  the  glory  of  this  truth, 
that  it  may  be  made  more  his  own,  and  that  his 
conscience  may  be  more  and  more  settled  in  the 
power  and  glory  thereof.* 

Fourth.  As  the  Christian  should  most  labour  to 
get  into  the  power  and  glory  of  this  doctrine,  so 
let  him  see  that  he  holds  it  fast.  This  doctrine  is 
foreign  to  flesh  and  blood ;  it  is  not  earthly,  but 
from  heaven.  Mat.  xvi.  17.  It  is  with  many  that 
begin  with  this  doctrine,  as  it  is  with  boys  that 
go  to  the  Latin  school ;  they  learn  tiU  they  have 
learned  the  grounds  of  their  grammar,  and  then 
go  home  and  forget  all.  How  have  many,  that 
as  to  the  grounds  of  Christian  religion,  one  would 
think,  had  been  well  taught,  yet  not  taking  such 
heed  thereto  as  they  should,  they  have  let  slip  all, 
and  their  hearts  have  been  filled  with  the  world 
again,  or  else  have  drunk  in  some  opinion  that  has 
been  diametrically  opposite  to  what  they  professed 
of  the  truth  before.  He.  a.  1-4.  Wherefore  hast 
thou  anything  of  the  truth  of  Christ  in  thy  heart  ? 
'  Hold  that  fast,  that  no  man  take  thy  crown. '  Re. 
iii.  11.  Yea  *  grow  in  grace,  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ.'  2  Pe.  iii.  is. 

*  "Wliat  is  tHs  to  me,  O  law,  that  thou  accusest  me,  and 
sayest  that  I  have  committed  many  sins?  Indeed,  I  grant 
that  I  have  committed  many  sins,  yea,  and  still  do  commit 
sius  daily  without  number.  This  touchcth  me  nothing.  Thoa 
talkest  to  me  iu  vain.  I  am  dead  unto  thee. — Luther.  In  the 
person  of  his  Surety,  the  believer  has  died,  and  paid  the  penalty 
of  the  law.     It  can  have  no  claim  ou  him. — Ed.  \ 


ISRAEL'S   HOPE   ENCOURAGED. 


619 


lie  that  will  retain  and  holdfast  the  doctrhie  of 
■  ■ilcmption,  and  so  by  that  have,  through  faith,  an 
ill  lot  into  all  the  abounding  mercy  of  God,  must 
not  deal  in  God's  matters  with  a  slack  hand.  It 
is  not  enough  for  them  that  would  do  so,  to  be 
content  with  sermons,  family  duties,  and  other 
public  assemblies  for  worship,  but  there  must  be 
a  continual  exercise  of  the  mind  about  these  mat- 
ters, and  a  labour  of  the  soul  to  retain  them  in 
their  glory  and  sweetness ;  else  they  will,  first  as 
to  their  excellency,  then  as  to  the  very  notion  of 
them,  slip  from  the  heart  and  be  gone.  lie.  u.  1-3. 
Not  that  there  is  treachery  or  deceit  therein,  but 
the  deceit  lies  in  the  heart  about  them.  He  that 
■will  keep  water  in  a  sieve,  must  use  more  than 
ordinary  diligence.  Our  heart  is  the  leaking 
vessel ;  and  '  therefore  we  ought  to  give  the  more 
earnest  heed  to  the  things  which  we  have  heard, 
lest  at  any  time  we  should  let  them  slip.' 

That  this  doctrine  may  remain  with  us,  we  must 
also  mortify  our  carnal  reason:    for  that  makes 
head   against   the   truth  thereof,   and  what  can 
foolishness  do  else  ?    And  the  wisdom  of  this  world, 
which  is  carnal  reason  in  its  improvements,  is 
foolishness  with  God.  1  Co.  i.  20-25.     It  is  not  sub- 
ject to  the  law  of  God,  neither  indeed  can  it  be. 
It  judges  this  doctrine  that  we  have  been  speak- 
ing of,  foolishness ;  wherefore  it  must  be  avoided, 
opposed  and  mortified,  and  the  word  of  faith  the 
more  carefully  submitted  to.     '  Trust  in  the  Lord 
with  all  thine  heart,  and  lean  not  unto  thine  own 
understanding.'  Ro.  ui.  5.    See  here,  that  trusting  in 
the  Lord,  and  leaning  to  our  own  understanding, 
are  opposites ;  wherefore  they  must  either  be  re- 
conciled, or  one  quite  adhered  unto,  in  a  way  of 
mortification  of  the  other.     Now,  it  is  safest  in 
this  matter  to  keep  a  continual  guard  upon  our 
carnal  powers ;   and  to  give  up  ourselves  to  the 
conduct  of  our  God,  and  in  all  our  ways  acknow- 
ledge him,  that  he,  not  ourselves,  may  direct  our 
paths.  V.  6.     It  is  a  great  thing  for  a  man,  when 
the  Word  and  liis  reason  clashes,  then  to  adhere 
to  the  Word,  and  let  his  reason  fall  to  the  ground. 
And  this  indeed  is  Christianity  in  the  practical 
part  thereof.     The  Spirit  of  Christ  in  the  Word  is 
to  be  hearkened  unto,  above  all  things.  3  Cor.  x.  3-5. 
There  must  also  be  a  continual  war  maintained 
upon  aU  the  lusts  of  the  flesh,  that  they  may  not 
draw  away  the  heart  from  the  study  and  delight, 
the  love  and  faith,  of  the  things  that  are  hid  in 
Christ,  is.xiviii.  9.     This,  I  say,  must  be  done,  else 
the  heart  cannot  be  at  liberty  to  wait  upon  the 
Lord  without  distraction,  for  the  further  commu- 
nications of  himself  in  his  Son,  according  to  his 
blessed  gospel  to  us.     Many  Christians  are  lean 
in  their  faith  and  too  barren  in  their  lives,  and  all 
for  want  of  being  diligent  hove.      Wlierefore  hav- 
ing faith  in  this  blessed  Lord  Jesus  Christ,  as  has 
been  afore  discoursed ;  in  the  next  place,  *  giving 


all  diligence,  add  to  your  faith,  virtue ;  and  to 
virtue,  knowledge;  and  to  knowledge,  temperance; 
and  to  temperance,  patience;  and  to  patience,  g-od- 
liness ;  and  to  godliness,  brotherly  kindness ;  and 
to  brotherly  kindness,  charity.  For  if  these  things 
be  in  you  and  abound,  they  viahe  you  that  ye  shall 
neither  he  barren  nor  unfruitful  in  the  knowledge 
of  our  Lord'  and  Saviour  'Jesus  Christ.'  2Pe.L5-8. 
There  is  a  method  that  the  Holy  Ghost  has  pre- 
scribed in  the  Word,  for  them  that  hath  faith  to 
observe,  and  without  the  observation  thereof,  though 
they  indeed  may  be  of  the  number  of  them  that 
shall  be  saved,  yet  they  shall  not  have  much,  nor 
do  much,  for  Christ  and  his  name,  in  this  world. 
Now  the  unskilful,  that  are  so  in  the  word  of 
righteousness,  finding  this  method,  and  not  discern- 
ing to  whom  it  belongs,  forthwith  apply  it  to  all ; 
and  forgetting  that  faith  must  go  before,  they  press 
them  as  duties  preparatory  to  faith,  or  else  so  call 
that  which  is  not  so  ;  and  so  the  blind  leading  of  the 
blind,  both  fall  into  the  ditch,  and  are  smothered. 
But  do  thou,  0  child  of  God,  distinguish,  and  keep 
faith  and  duty  for  justification  of  thy  person  in  the 
sight  of  God  far  asunder;  also  be  sure  to  let  faith 
go  before,  and  be  always  with  thy  Saviour,  but 
add  unto  thy  faith,  virtue,  &c.,  not  as  though  thy 
faith  could  not  lay  hold  of  Christ,  unless  accom- 
panied with  these,  but  to  show  that  thy  faith  is  of 
the  right  kind,  as  also  for  the  emboldening  of  thee 
to  an  holy  endeavour  yet  to  press  further  into  his 
everlasting  kingdom  and  his  word ;  for  he  that 
lacketh  tliese  things  is  blind,  and  cannot  see  afar 
oflF,  and  has  forgotten  that  he  was  purged  from  his 
old  sins. 

Fifth.  That  thou  mayest  keep  steadfast  to  this 
doctrine  take  heed  of  being  offended,  or  of  stumbling 
at  the  Word,  because  of  the  offensive  lives  and  con- 
versations of  some  that  are  professors  of  the  same. 
There  will  be  offences,  and  it  is  needful  there  should; 
yea,  scandals  and  heresies  also,  that  they  that  are 
approved  of  God  '  may  be  made  manifest  among 
you.'  1  Co.  xi.  19.  There  are  many  causes  of  the  of- 
fensive lives  of  them  that  profess  this  faith,  some 
of  which  I  will  give  a  touch  upon  here, 

1.  Many  that  adhere  to,  and  profess  this  gospel, 
are  short  of  the  power  and  glory  of  the  things  which 
they  profess:  now  the  word,  the  word  only,  will  not 
bring  those  that  profess  it  into  a  conformity  to  it ; 
into  a  conformity  in  heart  and  life.  1  Co.  iv.  18— 20. 
Wherefore  they  that  know  it  only  in  word,  live 
scandalous  lives,  to  the  reproach  of  the  faith,  the 
emboldening  of  its  enemies,  the  stumbling  of  the 
if-norant,  and  grief  of  the  godly,  that  are  so  indeed, 
and  such  must  bear  their  judgment  in  the  next 
world. 

2.  This  also  flows  from  the  wisdom  of  hell:  the 
devil  knows  that  the  faith  of  the  gospel  rightly  pro- 
fessed, is,  not  only  saving  to  those  in  whom  it  is, 
but  alluring  unto  beholders  ;  whcrcforo  that  he  ma/ 


C:?0 


ISRAEL'S  HOPE  ENCOURAGED. 


prevent  tlie  bonufeoiis  lustre  thereof,  he  sows  his 
tares  among  God's  wheat,  and  goes  his  way,  that 
i<«,  to  the  end  those  that  stumble  may  not  see  what 
he  hath  done,  or  whose  are  the  tares  indeed.  Now 
by  these  the  sunshine  of  the  faith  of  the  true  pro- 
fessors of  the  blessed  gospel  is  clouded ;  j-ea,  and 
the  world  made  believe,  that  such  as  the  worst 
are,  such  are  tlie  best ;  but  there  is  never  a  barrel 
better  herring,*  but  that  the  whole  lump  of  them 
nre,  in  truth,  a  pack  of  knaves.  Now  has  the 
devil  got  the  point  aimed  at,  and  has  caused  many 
to  fall ;  but  behold  ye  now  the  good  reward  these 
tares  shall  have  at  the  day  of  reward  for  their 
doings.  •  As  therefore  the  tares  are  gathered  and 
burned  in  the  fire,  so  shall  it  be  in  the  end  of  this 
world.  The  Son  of  man  shall  send  forth  his 
angels,  and  they  shall  gather  out  of  his  kingdom 
all  things  that  offend,  and  them  which  do  iniquity, 
and  shall  cast  them  into  a  furnace  of  fire :  there 
shall  be  w^ailing  and  gnashing  of  teeth  ? '  Mat.  xUi.  37—42. 
3.  It  also  happencth,  sometimes,  through  the 
anger  and  judgment  of  God  against  sinners,  that 
some  of  them  truly  gracious  do  fall,  as  David, 
Peter,  &c.,  the  which  is  a  gre.it  trial  to  the  godly, 
a  wound  to  the  persons  fallen,  and  a  judgment  of 
God  to  the  world.  For  since  these  last  would  not 
be  converted,  nor  made  turn  to  God  by  the  con- 
vincing glory  that  has  attended  their  faith  in  a 
holy  aud  unblameahle  life  annexed,  God  has  suf- 
fered them  to  fall,  that  they  also  might  stumble 
and  fall,  and  be  dashed  in  pieces  by  their  vices. 
But  thou.  Christian  man,  be  not  thou , offended 
at  any  of  these  things  ;  do  thou  look  unto  Jesus, 
do  thou  look  unto  his  Word,  do  thou  live  by 
faith,  and  think  much  of  thy  latter  end ;  do  thou 
be  base  in  tliine  own  eyes,  be  humble  and  tender, 
and  pray  to  God  always ;  do  thou  add  to  thy  faith 
virtue,  and  to  virtue  what  else  is  mentioned ;  and 
'  give  diligence  to  make  thy  calling  and  election 
sure ;  for  if  thou  dost  these  things  thou  shalt  never 
fall :  for  so  an  entrance  shall  be  ministered  unto 
you  abundantly,  into  the  everlasting  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ.'  2  Pe.  i.  10, 11. 

Sii:lh.  If  it  be  so,  that  there  is  so  much  mercy 
in  the  heart  of  God  for  his  people,  and  that  Jesus 
his  Son  has  by  his  blood  made  so  living  a  way  for 
us  that  we  might  enjoy  it,  and  the  benefit  of  it  for 
ever,  •  then  let  Israel  hope :'  for  to  that  end  is  this 
goodness  revealed :  '  Let  Israel  hope  in  the  Lord  ; 
for  with  the  Lord  Uiere  is  mercy,  and  Avith  him  is 
plenteous  redemption.'  Hope!  Who  would  not 
hope  to  enjoy  life  eternal,  that  has  an  inheritance 
in  the  God  of  Israel?  '  Happy  art  thou,  0  Israel, 
who  w  like  unto  thee,  0  people  saved  by  the  Lord, 
the  shield  of  thy  help,  and  who  is  the  sword  of  thy 


•  A  proverbial  saying,  which  means  that  all  are  alike, '  there  ia 
no  one  bMrel  better  than  another,  the  whole  cargo  is  bad.'— Ed. 


excellency  ?'  De.  xxxiu.  29.  Did  but  the  people  of  God 
see  to  what  they  are  born,  and  how  true  the  God 
of  truth  will  be  to  what  by  his  Word  they  look  for 
at  his  hands,  they  would  be  above  alway;  they 
would  be  weary  of  life,  of  estates,  of  relations; 
they  would  groan  earnestly  under  all  their  enjoy- 
ments to  be  with  him,  who  is  their  life,  their  por- 
tion, and  their  glory  for  ever.  But  we  profess, 
and  yet  care  not  for  dying  ;  we  profess,  and  yet 
long  not  for  the  coming  of  the  day  of  God  ;  we 
profess  the  faith,  and  yet  by  our  whole  life  show 
to  them  that  can  see  how  little  a  measure  of  it  we 
have  in  our  hearts.  The  Lord  lead  us  more  into 
the  power  of  things ;  then  shall  the  virtues  of  him 
that  has  saved  us,  and  called  us  out  of  darkness 
into  his  marvellous  light,  and  the  savour  of  his 
good  knowledge,  be  made  known  to  others  far 
otherwise  than  it  is.     Amen. 

Seventh.  And  lastly.  Sinner,  doth  not  all  this 
discourse  make  thy  heart  twitter  after  the  mercy 
that  is  with  God,  and  after  the  way  that  is  made 
by  this  plenteous  redemption  thereto  ?  Methinks 
it  should ;  yea,  thou  couldst  not  do  otherwise,  didst 
thou  but  see  thy  condition :  look  behind  thee,  take 
a  view  of  the  path  thou  hast  trodden  these  many 
years.  Dost  thou  think  that  the  way  that  thou 
art  in  will  lead  thee  to  the  strait  gate,  sinner? 
Ponder  the  path  of  thy  feet  with  the  greatest  seri- 
ousness, thy  life  lies  upon  it;  what  thinkest  thou? 
But  make  no  answer  till  in  the  night,  till  thou  art 
in  the  night-watches.  *  Commune  with  your  own 
heart  upon  your  bed,'  Ps.  iv.  4,  and  then  say  what 
thou  thinkest  of,  whether  thou  art  going  ? 

0  that  thou  wert  serious  !      Is  not  it  a  thing  to 
be  lamented,  that  madness  and  folly  should  be  in 
thy  heart  while  thou  livest,  and  after  that  to  go  to 
the  dead,  Avhen  so  much  life  stands  before  thee, 
and  light  to  see  the  way  to  it  ?    Ec.  ix.  3.     Surely, 
men  void  of  grace,  and  possessed  of  carnal  minds, 
must  either  think  that  sin  is  nothing,  that  hell  is 
easy,  and  that  eternity  is  short ;  or  else  that  what- 
ever God  has  said  about  the  punishing  of  sinners, 
he  will  never  do  as  he  has  said ;  or  that  there  is 
no  sin,  no  God,  no  heaven,  no  hell,  and  so  no  good 
or  bad  hereafter ;  or  else  they  could  not  live  as 
they  do.     But  perhaps   thou  presumest  upon  it, 
and  sayest,  I  shall  have  peace,  though  I  live  so 
sinful  a  life.     Sinner,  if  this  wicked  thought  be  in 
thy  heart,  tell  me  again,  dost  thou  thus  think  in 
earnest?     Canst  thou  imagine  thou  shalt  at  the 
day  of  account  out-face  God,  or  make  him  believe 
thou  wast  what  thou  wast  not  ?    or  that  when  the 
gate  of  mercy  is  shut  up  in  wrath,  he  will  at  thy 
pleasure,  and  to  the  reversing  of  his  own  counsel, 
open  it  again  to  thee  ?     Why  shall  thy  deceived 
heart  turn  thee  aside,  that  thou  canst  not  deliver 
thy  soul,  ♦  nor  say,  Is  there  not  a  lie  in  my  right 
hand  ?'  is.  xiw.  20. 


I  WILL  PRAY  WITH  THE  SPIRIT  AND  WITH  THE  UNDERSTANDING  ALSO 


OR, 


A  DISCOURSE   TOUCHING  PRAYER 


WHEREIN   IS  BRIEFLY  DISCOVERED, 


1.  "WHAT  PRAYER  IS.    2.  WHAT  IT  IS  TO  PRAY  WITH  THE  SPIRIT.    3.  WHAT  IT  IS 
TO  PRAY  WITH  THE  SPIRIT  AND  WITH  THE  UNDERSTANDING  ALSO. 

WRITTEN  IN  PRISON,  1663.    PUBLISHED,  1663. 


*For  we  know  not  what  ice  should  pray  for  as  we  ought:  -  the  Spirit  -  helpeth  our  infirmities! — Ro.  viii.  26. 


ADVERTISEMENT  BY  THE  EDITOR. 


There  is  no  subject  of  more  solemn  importance  to 
human  happiness  than  prayer.  It  is  the  only 
medium  of  intercourse  with  heaven.  •  It  is  that 
language  wherein  a  creature  holds  correspondence 
with  his  Creator;  and  wherein  the  soul  of  a  saint 
gets  near  to  God,  is  entertained  with  great 
delight,  and,  as  it  were,  dwells  with  his  heavenly 
Father.'®  God,  when  manifest  in  the  flesh,  hath 
given  us  a  solemn,  sweeping  declaration,  embrac- 
ing all  pra^^er — private,  social,  and  public — at  all 
times  and  seasons,  from  the  creation  to  the  final 
consummation  of  all  things — '  God  is  a  Spirit,  and 
they  that  worship  him  must  worship  HIM  in 

SPIRIT  AND  IN  TRUTH.'  Jn.  iv.  24. 

The  great  enemy  of  souls,  aided  by  the  perverse 
state  of  the  human  mind,  has  exhausted  his  in- 
genuity and  malice  to  prevent  the  exercise  of  this 
holy  and  delightful  duty.  His  most  successful 
eifort  has  been  to  keep  the  soul  in  that  fatal 
lethargy,  or  death  unto  holiness,  and  consequently 
unto  prayer,  into  which  it  is  plunged  by  Adam's 
transgression.  Bunyau  has  some  striking  illus- 
trations of  Satan's  devices  to  stifle  prayer,  in  his 
history  of  the  Holy  War.  When  the  troops  of 
Emmanuel  besiege  Mansoul,  their  great  cfibrt  was 
to  gain  *  eargate  '  as  a  chief  entrance  to  Mansoul, 
and  at  that  important  gate  there  were  placed,  by 
order  of  Diabolus,  '  the  Lord  Will-be-will,  who 
made  one  old  Mr.  Prejudice,  an  angry  and  ill-con- 
ditioned fellow,  captain  of  that  ward,  and  put  under 
his  power  sixty  men  called  Deaf  men  to  keep  it,'  and 
these  were  arrayed  in  the  most  excellent  armour  of 
Diabolous,  'a  dumb  and  praterless  spirit.'  No- 
thing but  the  irresistible  power  of  Emmanuel  could 
have  overcome  these  obstacles.  He  conquers  and 
reigns  supreme,  and  Mansoul  becomes  happy  ; 
prayer  without  ceasing  enables  the  new-born  man  to 
breathe  the  celestial  atmosphere.  At  length  Carnal 
Security  interrupts  and  mars  this  happiness.  The 
Redeemer  gradually  withdraws.    Satan  assaults  the 


•  Dr.  Watt's  Guide  to  Prayer. 


soul  with  armies  of  doubts,  and,  to  prevent  prayer, 
Diabolous  *  lands  up  Mouthgate  with  dirt.'*  Va- 
rious efforts  are  made  to  send  petitions,  but  the 
messengers  make  no  impression,  until,  in  the  ex- 
tremity of  the  soul's  distress,  two  acceptable  mes- 
sengers are  found,  not  dwelling  in  palaces,  but 
in  'a  very  mean  cottage,'!  tlieir  names  were  *  De- 
sires Awake  and  Wet  Eyes,'  illustrating  the  in- 
spired words,  'Thus  saith  the  High  and  lofty 
One  that  inhabiteth  eternity,  whose  name  is  holy : 
I  dwell  -  with  him  -  that  is  of  a  contrite  and 
humble  spirit.'  Is.  ivU.  is.  By  this  we  are  taught 
the  utter  worthlessness  of  depending  upon  the 
prayers  of  saints  on  earth,  or  the  glorified  sjtirits 
of  heaven.  Our  own  prayers  alone  are  availing. 
Our  own  '  Desires-awake '  and  '  Wet-eyes,'  our 
own  aspirations  after  God,  our  own  deep  repent- 
ance and  sense  of  utter  helplessness  drives  us  to 
the  Saviour,  through  whom  alone  we  can  find 
access  and  adoption  into  the  family  of  our  Father 
who  is  in  heaven. 

The  soul  that  communes  with  God  attains  an 
aptitude  in  prayer  which  no  human  learning  can 
give;  devotional  expressions  become  familiar; 
the  Spirit  of  adoption  leads  them  with  deep  solem- 
nity to  approach  the  Infinite  Eternal  as  a  father. 
Private  prayer  is  so  essentially  spiritual  that  it 
cannot  bo  reduced  to  writing.  *  A  man  that 
truly  prays  one  prayer,  shall  after  that  never  be 
able  to  express  with  his  mouth,  or  pen  the  unut- 
terable desires,  sense,  affection,  and  longing  that 
went  to  God  in  that  prayer.'  p.  osi.  Prayer  leads  to 
'  pure  religion  and  undefiled,'  *  to  visit  the  fathei'- 
less  and  widows  in  their  aflliction,*  and  to  preserve 
us  *  unspotted  from  the  world.'  Ja.  i  27.  Blessed 
indeed  are  those  who  enjoy  an  abiding  sense  of  the 
Divine  presence;  the  Christian's  divine  life  may  be 
measured  by  his  being  able  to  '  pray  without  ceas- 
ing,' to  *  seek  God's  face  continually.'  *  Men  ought 
always  to  pray,'  and  to  '  continue  in  prayer.'    Tliia 


*  Vol  iii.,  p.  346. 


t  Vol.  iii.,  p.  298. 


C22 


ADVERTISEMENT  BY  THE  EDITOR. 


(Iocs  not  consist  in  perpetually  repeating  any  form 
of  prftvcr,  but  in  that  devotional  frame  of  mind 
which  enahlcs  the  soul  to  say,  *  For  me  to  live  is 
Christ.'     When  David  was  compassed  about  with 
the  sorrows  of  hell,  he  at  once  ejaculates,  '  0  Lord, 
I   beseech  thee   deliver  my  soul.'  p.  634.      When 
the  disciples  were  in  danger  they  did  not  recite 
the  Lord's  Prayer,  or  any  otiier  form,  but  at  once 
cried,  *  Lord,  save  us,  we  perish.'     Bunyau,  speak- 
in  (i^  of  private  prayer,  keenly  inquires,  will  God 
not  hear  thee  '  except  thou  comest  before  him  with 
some  eloquent  oration  ?'  p.  g34.     '  It  is  not,  as  many 
take  it  to  be,  even  a  few  babbling,  prating,  com- 
plimentary expressions,  but  a  sensible  feeling  in 
the   heart.'  p.  C24.     Sincerity   and  a    dependence 
upon  the  mediatorial  office  of  Christ  is  all  that  God 
requires.     '  The  Lord  is  nigh  unto  all  them  that 
call  upon  him — in  trutii.'  Ts.  cxiv.  lo.     In  all  that 
related  to  the  individual  approach  of  the  spirit  to 
its  heavenly  Father,  our  pious  author  offended  not ; 
but  having  enjoyed  communion  with  God,  he  was, 
as  all  Christians  are,  desirous  of  communion  with 
the  saints  on  earth,  and  in  choosing  the  forms  of 
public  worship,  he  gave  great  offence  to  many  by 
rejecting  the  Book  of  Common  Prayer. 

To  compel  or  to  bribe  persons  to  attend  religious 
services  is  unjustifiable,  and  naturally  produces 
hypocrisy  and  persecution.  So  it  was  with  the 
decree  of  King  Darius,  Dan.  vi. ;  and  so  it  has 
ever  been  with  any  royal  or  parliamentary  inter- 
ference with  Christian  liberty.  'Who  art  thou  that 
judgest  another  man's  servant  ?  to  his  own  mas- 
ter he  standeth  or  falleth.'  Rom.  xiv.  4.  '  Every 
ONE  of  us  shall  give  account  of  himself  to  God.' 
Rom.  liv.  12.  All  the  solemnities  of  the  day  of 
judgment  pohit  not  merely  to  the  right,  but  to  the 
necessity  of  private  decision  on  all  questions  of 
faith,  worship,  and  conduct,  guided  solely  by  the 
volume  of  inspiration.  Jlansoul,  in  its  regenerate 
state,  is  the  temple  which  the  Creator  has  chosen  for 
his  worship  ;  and  it  is  infinitely  more  glorious  than 
earthly  edifices,  which  crumble  into  dust,  while  God's 
temples  will  be  ever  glorious  as  eternity  rolls  on. 
Banyan,  to  the  sixteenth  year  of  his  age,  had, 
when  he  attended  public  worship,  listened  to  the 
Uook  of  Common  Prayer.  At  that  time  an  Act  of 
rarhamcnt  prohibited  its  use  under  severe  and 
unjust  penalties,  and  ordered  the  services  to  be 
conducted  by  the  rules  of  a  directory.  In  this  an 
outhne  13  given  of  public  thanksgivings,  confes- 
Bions.  and  petitions  ;  but  no  form  of  prayer.  In 
the  preface  the  Puritans  record  their  opinion,  that 
the  Liturgy  of  the  Church  of  England,  notwith- 
standmg  all  the  pains  and  religious  intentions  of 
Its  compders.  hath  proved  an  offence  ;  unprofit- 
able ceremonies  hath  occasioned  much  mischief  ; 
us  estimation  hath  been  raised  by  prelates,  as  if 
there  were  no  other  way  of  worship  ;  making  it  an 
lUol  to  the  Ignorant  and  superstitious,  a  matter  of 


endless  strife,  and  of  increasing  an  idle  mlnistr}-. 
Bunyan  had  weighed  these  observations,  and  recol- 
lected his  former  ignorance  and  superstition,  when 
he  counted  all  things  holy  connected  with  the  out- 
ward forms,  and  did  *  very  devoutly  say  and  sing 
as  others  did.'*  But  when  he  arose  from  the  long 
and  dread  conflict  with  sin,  and  entered  upon  his 
Christian  life,  he  decidedly  preferred  emancipation 
from  forms  of  prayer,  and  treated  them  with  great 
severity.  He  considered  that  the  most  essential 
qualification  for  the  Christian  ministry  is  the  gift 
of  prayer.  Upon  this  subject  learned  and  pious 
men  have  differed  ;  but  the  opinions  of  one  so  emi- 
nently pious,  and  so  well-taught  in  the  Scriptures, 
are  worthy  of  our  careful  investigation.  Great 
allowances  must  be  made  for  all  that  appears  harsh 
in  language,  because  urbanity  was  not  the  fashion 
of  that  day  in  religious  controversy.  He  had  been 
most  cruelly  imprisoned,  with  threats  of  transporta- 
tion, and  even  an  ignominious  death,  for  refusing 
conformity  to  the  Booh  of  Common  Prayer.  Being 
conscientiously  and  prayerfully  decided  in  his 
judgment,  he  set  all  these  threats  at  defiance,  and 
boldly,  at  the  risk  of  his  life,  published  this  treatise, 
while  yet  a  prisoner  in  Bedford  jail ;  and  it  is  a 
clear,  concise,  and  scriptural  discourse,  setting 
forth  his  views  upon  this  most  important  subject. 
Any  preconceived  form  would  have  fettered 
Bunyan's  free  spirit ;  he  was  a  giant  in  prayer, 
and  commanded  the  deepest  reverence  while  lead- 
ing the  public  devotions  of  the  largest  congrega- 
tions. The  great  question  as  to  public  prayer  is 
whether  the  minister  should,  relying  upon  Divine 
assistance,  offer  up  prayer  to  God  in  the  Saviour's 
name,  immediately  conceived  under  a  sense  of 
His  presence  ;  or  whether  it  is  better,  as  it  is 
certainly  easier,  to  read  a  form  of  prayer,  from  time 
to  time,  skilfully  arranged,  and  with  every  regard 
to  beauty  of  language?  Which  of  these  modes 
is  most  in  accordance  with  the  directions  of  the 
Sacred  Scriptures,  and  most  likely  to  be  attended 
with  spiritual  benefit  to  the  assembled  church  ? 
Surely  this  inquiry  does  not  involve  the  charge 
of  schism  or  heresy  upon  either  party.  '  Let 
every  man  be  fully  persuaded  in  his  own  mind.' 
Nor  should  such  differences  lead  us  to  despise 
each  other.  Let  our  first  inquiry  be,  whether 
the  Saviour  intended  a  fixed  form  of  prayer? 
and  if  so,  did  he  give  His  church  any  other  than 
that  most  beautiful  and  comprehensive  form  called 
the  Lord's  Prayer  ?  and  did  he  license  any  one, 
and  if  so,  who,  to  alter,  add  to,  or  diminish  from 
it  ?  On  the  other  hand,  should  we  conclude  that 
*We  know  not  what  we  should  pray  for  as  we 
ought,  only  as  the  Spirit  helpeth  our  infirmities,' 
then  must  we  rely,  as  Bunyan  did,  upon  the 
promised  aid  of  that  gracious  Spirit.      Blessed,  in- 


nigiimnge  of  Perfection,  4to,  1526,  vol.  iii.,  p.  'J. 


ON   PRAYING  IN   THE   SPIRIT. 


623 


deed,  are  those  whose  intercourse  with  heaven  sheds 
an  influence  on  their  whole  conduct,  gives  them 
abundance  of  well-arranged  words  in  praying  with 
their  families  and  with  the  sick  or  dejected,  and 


— whose  lives  prove  that  they  have  been  with 
Jesus,  and  are  taught  by  him,  or  who,  in  Scrip- 
ture language,  *  pray  with  the  spirit  and  with  the 
understanding  also.'  Geo.  Offor. 


ON   PHAYING    IN   THE   SPIHTT. 


'I  WILL  PRAY  WITH  THE  SPIRIT,  AND  I  WILL  PRAY  WITH 
THE  UNDERSTANDING  ALSO,' 1  COR.  XIV.  15. 

Prayer  is  an  ordinance  of  God,  and  that  to  be 
used  both  in  public  and  private ;  yea,  such  an  or- 
dinance as  brings  those  that  have  the  spirit  of  sup- 
plication into  great  familiarity  with  God ;  and  is 
also  so  prevalent  in  action,  that  it  getteth  of  God, 
both  for  the  person  that  prayeth,  and  for  them  that 
are  prayed  for,  great  things.*  It  is  the  opener  of 
the  heart  of  God,  and  a  means  by  which  the  soul, 
though  empty,  is  filled.  By  prayer  the  Christian 
can  open  his  heart  to  God,  as  to  a  friend,  and  ob- 
tain fresh  testimony  of  God's  friendship  to  him. 
I  might  spend  many  words  in  distinguishing  be- 
tween public  and  private  prayer ;  as  also  between 
that  in  the  heart,  and  that  with  the  vocal  voice. 
Something  also  might  be  spoken  to  distinguish  be- 
tween the  gifts  and  graces  of  prayer ;  but  eschew- 
ing this  method,  my  business  shall  be  at  this  time 
only  to  show  you  the  very  heart  of  prayer,  without 
which,  all  your  lifting  up,  both  of  hands,  and  eyes, 
and  voices,  will  be  to  no  purpose  at  all.  '  I  will 
pray  with  the  Spirit.' 

The  method  that  I  shall  go  on  in  at  this  time 
shall  be,  First.  To  show  you  what  true  prayer  is. 
Second.  To  show  you  what  it  is  to  pray  with  the 
Spirit.  Third.  What  it  is  to  pray  with  the  Spirit 
and  understanding  also.  And  so.  Fourthly,  To 
make  some  short  use  and  application  of  what  shall 
be  spoken. 

What  Prayer  is. 

First,  What  [true]  prayer  is.  Prayer  is  a  sin- 
cere, sensible,  attectiouate  pouring  out  of  the  heart 
or  soul  to  God,  through  Christ,  in  the  strength  and 
assistance  of  the  Holy  Spirit,  for  such  things  as 
God  hath  promised,  or  according  to  the  Word,  for 
the  good  of  the  church,  with  submission,  in  faith, 
to  the  will  of  God. 

In  this  description  are  these  seven  things.  First, 
It  is  a  sincere;  Second,  A  sensible;  Third,  An 
affectionate,  pouring  out  of  the  soul  to  God,  through 
Christ;  FouHh,  By  the  strength  or  assistance  of 


*  Effectual  fervent  prayer  is  wrought  in  the  heart  by  the 
Holy  Ghost,  and  those  objects  for  which  he  inclines  the  soul 
to  pray  are  bestowed  by  God.  Thus  great  things  were  obtained 
by  Jacob,  Gen.  xxxii.  24-28  ;  by  Moses,  Ex.  xxx.  11-14  ;  Nu. 
siv.  13-21 ;  by  Joshua,  x.  3  2-14;  by  Ilezckiah,  2  Ki.xix.  14-37; 
by  the  woman  of  Canaau,iMat.  xv.  21-28.  Tlie  effectual  fer- 
vent prayer  of  a  righteous  man  availeth  much,  Ja.  v.  IG. — Ed. 


the  Spirit;  Fifth,  For  such  things  as  God  hath 
promised,  or,  according  to  his  word;  Sixth,  For  the 
good  of  the  church ;  Seventh,  With  submission  in 
faith  to  the  will  of  God. 

First.  For  the  first  of  these,  it  is  a  sincere 
pouring  out  of  the  soul  to  God.  Sincerity  is  such 
a  grace  as  runs  through  all  the  graces  of  God  in 
us,  and  through  all  the  actings  of  a  Christian,  and 
hath  the  sway  in  them  too,  or  else  their  actings  are 
not  any  thing  regarded  of  God,  and  so  of  and  in 
prayer,  of  which  particularly  David  speaks,  when 
he  mentions  prayer.  '  I  cried  unto  him,'  the  Lord 
'  with  my  mouth,  and  he  was  extolled  with  my 
tongue.  If  I  regard  iniquity  in  my  heart,  the  Lord 
will  not  hear'  my  prayer.  Ps.  ixvi.  i7,  is.  Part  of  the 
exercise  of  prayer  is  sincerity,  without  which  God 
looks  not  upon  it  as  prayer  in  a  good  sense.  Ps. 
xvi.  1-4.  Then  '  ye  shall  seek  me  and  find  me, 
when  ye  shall  search  for  me  with  all  your  heart.' 
Je.  xxL\-.  13, 13.  The  want  of  this  made  the  Lord  re- 
ject their  prayers  in  Ho.  vii.i4,  where  he  saith,  'They 
have  not  cried  unto  me  with  their  heart,'  that  is, 
in  sincerity,  '  when  they  howled  upon  their  beds. ' 
But  for  a  pretence,  for  a  show  in  hypocrisy,  to  be 
seen  of  men,  and  applauded  for  the  same,  they 
prayed.  Sincerity  was  that  which  Christ  com- 
mended in  Nathaniel,  when  he  was  under  the  fig- 
tree.  '  Behold,  an  Israelite  indeed,  iu  whom  is  no 
guile.'  Probably  this  good  man  was  pouring  out 
of  his  soul  to  God  in  prayer  under  the  fig-tree,  and 
that  in  a  sincere  and  unfeigned  spirit  before  tbo 
Lord.  The  prayer  that  hath  this  in  it  as  one  of 
the  principal  ingredients,  is  the  prayer  that  God 
looks  at.  Thus,  'The  prayer  of  the  upright  ia 
his  delight.'  Pr.  xv.  s. 

And  why  must  sincerity  be  one  of  the  essentials 
of  prayer  which  is  accepted  of  God,  but  because 
sincerity  carries  the  soul  in  all  simplicity  to  open 
its  heart  to  God,  and  to  tell  him  the  case  plainly, 
without  equivocation;  to  condemn  itself  plainly, 
without  dissembling;  to  cry  to  God  heartily,  with- 
out complimenting.  '  I  have  surely  heard  Ephraim 
bemoaning  himself  </i«/-s ;  Thou  hast  chastised  me, 
and  I  was  chastised,  as  a  bullock  unaccustomed  to 
the  yolce.'  Je.xxxi.i8.  Sincerity  is  the  same  in  a 
corner  alone,  as  it  is  before  the  face  of  the  world. 
It  knows  not  how  to  wear  two  vizards,  one  for 
an  appearance  before  men,  and  another  for  a 
short  snatch  in  a  corner  ;  but  it  must  have  God, 
and  be  with  him  iu  the  duty  of  prnycr.     It  is  not 


621 


ON  PRAYING   IN   THE   SPIRIT. 


lip-Ialour  that  it  doth  regard,  for  it  is  the  heart 
that  GoJ  looks  at,  niid  that  whicli  sincerity  looks 
at,  and  that  which  prayer  comes  from,  if  it  be  that 
prayer  which  is  accompanied  with  sincerity. 

Second.  It  is  a  sincere  and  sensible  pouring  out 
of  the  heart  or  soul.  It  is  not,  as  many  take  it 
to  be,  even  a  few  babblinir,  prating,  complimentary 
e.xpressions,  but  a  sensible  feeling  there  is  in  the 
heart.  Prayer  hath  in  it  a  sensibleness  of  diverse 
things;  sometimes  sense  of  sin,  sometimes  of  mercy 
received,  sometimes  of  the  readiness  of  God  to  give 
mercy,  kc. 

1.  A  sense  of  the  want  of  mercy,  by  reason  of 
the  danger  of  sin.  The  soul,  I  say,  feels,  and  from 
feeling  sighs,  groans,  and  breaks  at  the  heart.  For 
right  prayer  bubbleth  out  of  the  heart  when  it  is 
overpressed  with  grief  and  bitterness,  as  blood  is 
forced  out  of  the  flesh  by  reason  of  some  heavy 
burden  that  lieth  upon  it.  isa.  i.  lo.  Ps.  ixix.  3.  David 
roars,  cries,  weeps,  faints  at  heart,  fails  at  the 
eyes,  loseth  his  moisture,  <t;c.  Ps.  xxxvui.  s-io.  Heze- 
kiali  mourns  like  a  dove.  is.  xxxviii.  14.  Ephraim 
bemoans  himself.  Je.  xxxi.  is.  Peter  weeps  bitterly. 
Mat  nvi.  75.  Christ  hath  strong  cryings  and  tears. 
He.  V.  7.  And  all  this  from  a  sense  of  the  justice  of 
God,  the  guilt  of  sin,  the  pains  of  hell  and  destruc- 
tion. *  The  sorrows  of  death  compassed  me,  and 
the  pains  of  hell  gat  hold  upon  me :  I  found  trouble 
and  sorrow.'  Tlien  cried  I  unto  the  Lord.  Ps.  cx^n. 
1, 4.  And  in  another  place,  '  My  sore  ran  in  the 
night.'  Ps.  ixxviL  2.  Again,  'I  am  bowed  down 
greatly;  I  go  mourning  all  the  day  long.'  Ps.  xx.xviii.  6. 
In  all  these  instances,  and  in  hundreds  more 
that  might  be  named,  you  may  see  that  prayer 
carrieth  in  it  a  sensible  feeling  disposition,  and 
that  first  from  a  sense  of  sin. 

2.  Sometimes  there  is  a  sweet  sense  of  mercy 
received ;  encouraging,  comforting,  strengthening, 
enlivening,  enlightening  mercy,  &c.  Thus  David 
pours  out  his  soul,  to  bless,  and  praise,  and  admire 
the  great  God  for  his  loving-kindness  to  such  poor 
vile  wretches.  '  Bless  the  Lord,  0  my  soul ;  and 
all  that  is  within  me  bless  his  holy  name.  Bless 
the  Lord,  0  my  soul,  and  forget  not  all  his  bene- 
fits.* Who  forgiveth  all  thine  iniquities,  who 
hcaleth  uU  thy  diseases ;  who  redeemeth  thy  life 
from  destruction  ;  who  crowneth  thee  with  loving. 
kindness  and  tender  mercies;  who  satisfieth  thy 
mouth  witli  good  things,  so  that  thy  youth  is 
renewed  like  the  eagle's.'  Ps.cui.i-4.  And  thus 
13  the  prayer  of  saint.s  sometimes  turned  into  praise 
and  thanksgiving,  and  yet  are  prayers  still.  This 
is  a  mystery ;  God's  people  pray  with  their  praises, 
as  it  is  written,  •  Bo  careful  for  nothing,  but  in 
every  thing  by  prayer,  and  supplication,  with 
thanksgiving,  let  your  request  be  made  known  unto 
God.'  Ph.ir.6.     A  sensible  thanksgiving,  for  mcr- 

•  How  c^y  to  forffct  aU  God's  beaelits.anU  how  impossible 
It  IS  to  rcmciubcr  them  aiU—Ea. 


■  See  Mr.  Fox's 
citation  of  the 
mujis,  in  the  last 
volume  of  the 
JBook  of  Martyrs. 


cies  received,  is  a  mighty  prayer  in  the  sight  of 
God ;  it  prevails  with  him  unspeakably. 

3.  In  prayer  there  is  sometimes  in  the  soul  a 
sense  of  mercy  to  be  received.  This  again  sets  the 
eoul  all  on  a  flame.  '  Thou,  0  lord  of  hosts,'  saith 
David,  •  hast  revealed  to  thy  servant,  saying  I  will 
build  thee  an  house ;  therefore  hath  thy  servant 
found  in  his  heart  to  pray  -  unto  thee.'  2  Sa.  vii.  27 
This  provoked  Jacob,  David,  Daniel,  with  others 
— even  a  sense  of  mercies  to  be  received — which 
caused  them,  not  by  fits  and  starts,  nor  yet  in  a 
foolish  frothy  way,  to  babble  over  a  few  words 
written  in  a  paper;  but  mightily,  fervently,  and 
continually,  to  groan  out  their  conditions  before 
the  Lord,  as  being  sensible,  sensible,  I  say,  of 
their  wants,  their  misery,  and  the  willingness  of 
God  to  show  mercy.  Ge.  xxxiL  10, 11.  Da.  ix.  3,  4. 

A  good  sense  of  sin,  and  the  wrath  of  God,  with 
some  encouragement  from  God  to 
come  unto  him,  is  a  better  Common- 
prayer-book  than  that  which  is  taken 
out  of  the  Papistical  mass-book,  * 
being  the  scraps  and  fragments  of  the  devices  of 
some  popes,  some  friars,  and  I  wot  not  what. 

Third.  Prayer  is  a  sincere,  sensible,  and  an 
AFFECTIONATE  pouring  out  of  the  soul  to  God.  0  ! 
the  heat,  strength,  life,  vigour,  and  affection,  that 
is  in  right  prayer!  '  As  the  hart  panteth  after 
the  water-brooks,  so  panteth  my  soul  after  thee, 
0  God. '  Ps.  ,xiii.  1.  '  I  have  longed  after  thy  pre- 
cepts.' Ps.  cxk.40.  *  I  have  longed  for  thy  salvation.' 
Ter.  174.  '  My  soul  longctli,  yea,  even  fainteth,  for 
the  courts  of  the  Lord ;  my  heart  and  my  flesh 
crieth  out  for  the  living  God.'  Ps.  i.xxxiv.  2.  'My 
soul  breaketh  for  the  longing  that  it  hath  unto  thy 
judgments  at  all  times.'  Ps. cxix.  20.  Mark  ye  here, 
*  My  soul  longeth,'  it  longeth,  it  longeth,  &e.  0 
what  affection  is  here  discovered  in  prayer!  The 
like  you  have  in  Daniel.  '  0  Lord,  hear ;  0  Lord, 
forgive;  0  Lord,  hearken  and  do;  defer  not,  for 
thine  own  sake,  0  my  God.'  Da.  ix.  19.  Every 
syllable  carrieth  a  mighty  vehemency  in  it.  This 
is  called  the  fervent,  or  the  working  prayer,  by 
James.  And  so  again,  •  And  being  in  an  agony, 
he  prayed  more  earnestly.'  Lu.  xxii.  44.  Or  had  his 
affections  more  and  more  drawn  out  after  God  for 
his  helping  hand.  0 !  how  wide  are  the  most  of 
men  with  their  prayers  from  this  prayer,  that  is, 
PRAYER  in  God's  account!  Alas!  the  greatest 
part  of  men  make  no  conscience  at  all  of  the 
duty ;  and  as  for  them  that  do,  it  is  to  be  feared 
that  many  of  them  are  very  great  strangers  to  a 
sincere,  sensible,  and  affectionate  pouring  out 
their  hearts  or  souls  to  God ;  but  even  content 
themselves  with  a  little  lip-labour  and  bodily 
exercise,  mumbling  over  a  few  imaginary  prayers. 
When  the  affections  are  hideed  engaged  in  prayer, 
then,  then  the  whole  man  is  engaged,  and  that  in 
such  sort,  that  the  soul  will  spend  itself  to  nothing, 


ON   PRAYING   IN   THE   SPIRIT. 


fi25 


as  It  were,  ratlier  than  it  will  go  witliout  that  good 
desired,  even  communion  and  solace  with  Christ. 
And  hence  it  is  that  the  saints  have  spent  their 
strengths,  and  lost  their  live-;,  rather  than  go  with- 
out the  hlessing.     Pa.  Ixix.  3;  xxxviU.  9,  10.   Ge.  xxxii.  24,  2G. 

All  this  is  too,  too  evident  by  the  ignorance, 
profaneness,  and  spirit  of  envy,  that  reign  in  the 
hearts  of  those  men  that  are  so  hot  for  the  forms, 
and  not  the  power  of  praying.  Scarce  one  of  forty 
among  them  tnow  what  it  is  to  be  born  again,  to 
have  comnnuiion  with  the  Father  through  the  Son  ; 
to  feel  the  power  of  grace  sanctifying  their  hearts; 
but  for  all  their  prayers,  they  still  live  cursed, 
drunlvcn,  whorish,  and  abominable  lives,  full  of 
malice,  envy,  deceit,  persecuting  of  the  dear  chil- 
dren of  God.  0  what  a  dreadful  after-clap  is 
coming  upon  them !  which  all  their  hypocritical 
assembling  themselves  together,  with  all  their 
prayers,  shall  never  be  able  to  help  them  against, 
or  shelter  them  from. 

Again,  It  is  a  2^ouring  out  of  the  heart  or  soul. 
There  is  in  prayer  an  unbosoming  of  a  man's  self, 
an  opening  of  the  heart  to  God,  an  affectionate 
pouring  out  of  the  soul  in  requests,  sighs,  and 
groans.  '  All  my  desire  is  before  thee,'  saith 
David,  '  and  my  groaning  is  not  hid  from  thee.' 
Ps.  .\xxviii.  9.  And  again,  '  IMy  soul  thirsteth  for 
God,  for  the  living  God.  Wlien  shall  I  come  and 
appear  before  God?  When  I  remember  these 
things,  I  pour  out  my  soul  in  me.'  Pa. xUi.  2,4.  Mark, 
•  1  pour  out  my  soul.'  It  is  an  expression  signify- 
ing, that  in  prayer  there  goeth  the  very  life  and 
whole  strength  to  God.  As  in  another  place, 
'  Trust  in  him  at  all  times ;  ye  people,  -  pour  out 
your  heart  before  him.'  Ps.  ixii.  s.  This  is  the 
prayer  to  which  the  promise  is  made,  for  the 
delivering  of  a  poor  creature  out  of  captivity  and 
thraldom.  '  If  from  thence  thou  shall  seek  the 
Lord  thy  God,  thou  shalt  find  him,  if  thou  seek 
him  with  all  thy  heart  and  with  all  thy  soul.'  Do.iv.'ji). 
Again,  It  is  a  pouring  out  of  the  heart  or  soul 
TO  God.  This  showeth  also  the  excellency  of  the 
spirit  of  prayer.  It  is  the  great  God  to  which  it 
retires.  •  When  shall  I  come  and  appear  before 
God?'  And  it  argueth,  that  the  soul  that  thus 
prayeth  indeed,  sees  an  emptiness  in  all  things 
under  heaven  ;  that  in  God  alone  there  is  rest  and 
satisfaction  for  the  soul.  '  Now  she  that  is  a 
widow  indeed,  and  desolate,  trusteth  in  God.'  1 'f i. 
V.  5.  So  saith  David,  '  In  thee,  0  Lord,  do  I  put 
my  trust ;  let  me  never  be  put  to  confusion.  De- 
liver me  in  thy  righteousness,  and  cause  me  to 
escape  ;  incline  thine  ear  to  me,  and  save  me.  Be 
thou  my  strong  habitation,  whereunlo  I  may  con- 
tinually resort :  -  for  thou  art  my  rock  and  my  for- 
tress ;  deliver  me,  0  my  God,  -  out  of  the  hand  of 
the  unrighteous  and  cruel  man.  For  thou  art  my 
hope,  0  Lord  God,  tlbou  art  my  trust  from  my 
youth.'  Ps.  ixxi.  1— f.  Many  iu  a  wording  way  speak 
VOL.  T. 


of  God;  but  right  prayer  makes  God  his  hope,  stay, 
and  all.  Right  prayer  sees  nothing  substantial, 
and  worth  the  looking  after,  but  God.  And  that, 
as  I  said  before,  it  doth  in  a  sincere,  sensible,  and 
affectionate  way 

Again,  It  is  a  sincere, sensible,  affectionate  pour- 
ing out  of  the  heart  or  soul  to  God,  THROUGH  Christ. 
This  through  Christ  must  needs  be  added,  or  else 
it  is  to  be  questioned,  whether  it  be  prayer,  though 
in  appearance  it  be  never  so  eminent  or  eloquent. 

Christ  is  the  way  through  whom  the  soul  hath 
admittance  to  God,  and  without  whom  it  is  impos- 
sible that  so  much  as  one  desire  should  come  into 
the  ears  of  the  Lord  of  Sabaoth.  Jn.  xiv.  6.  '  If 
ye  shall  ask  anything  in  my  name  ;'  'whatsoever  ye 
shall  ask  the  Father  in  my  name,  I  will  do  it.^ 
ver.  13, 14.  Tliis  was  Daniel's  way  in  praying  for 
the  people  of  God  ;  he  did  it  in  the  name  of  Christ. 
'  Now  therefore,  0  our  God,  hear  the  prayer  of  thy 
servant,  and  his  supplications,  and  cause  thy  face 
to  shine  upon  thy  sanctuary  that  is  desolate,  for 
the  Lord's  sake.'  Da.  ix.  17.  And  so  David,  'For 
thy  name's  sake,'  that  is,  for  thy  Christ's  sake, 
'  pardon  mine  iniquity,  for  it  is  great.'  Ps.  xxv.  11. 
But  now,  it  is  not  every  one  that  maketh  mention 
of  Christ's  name  in  prayer,  that  doth  indeed,  and 
in  truth,  effectually  pray  to  God  in  the  name  of 
Christ,  or  through  him.  This  coming  to  God 
through  Christ  is  the  hardest  part  that  is  found  in 
prayer.  A  man  may  more  easily  be  sensible  of 
his  works,  ay,  and  sincerely  too  desire  mercy,  and 
yet  not  bo  able  to  come  to  God  by  Christ.  That 
man  that  comes  to  God  by  Christ,  he  must  first 
have  the  knowledge  of  him  ;  '  for  he  that  cometh  to 
God,  must  believe  that  he  is.'  lie.  xi.  6.  And  so  he 
that  comes  to  God  through  Christ,  must  be  enabled 
to  know  Ciirist.  Lord,  saith  Moses,  'show  me 
now  thy  way,  that  I  may  know  thee.'  Ex.  i.xxiii.  13. 

This  Christ,  none  but  the  Father  can  reveal. 
Mat.  xi.  27.  And  to  come  through  Christ,  is  for  the 
soul  to  he  enabled  of  God  to  shroud  itself  under 
the  shadow  of  the  Lord  Jesus,  as  a  man  shroudeth 
himself  under  a  thing  for  safeguard.*  Mat.  xvi.  10. 
Hence  it  is  that  David  so  often  terms  Christ  his 
shield,  buckler,  tower,   fortress,   rock  of  defence, 

k,C.    I's.  .xviii.  2 ;    x.xvii.  1 ;  xxviii.  1.      Not  Ouly  bccaUSC   by 

him  he  overcame  his  enemies,  but  because  through 
him  ho  found  favour  with  God  the  Father.  And  so 
he  saith  to  Abraham,  '  Fear  not,  I  am  thy  shield,' 
Arc.  Ge.  XV.  I.     The  man  then   that  comes   to   God 

*  Jesus  Christ  has  opened  the  way  to  God  the  Father,  by 
the  sacrifice  He  made  for  us  upon  the  cro.ss.  The  holiness 
and  justice  of  God  need  not  friahtcn  sinners  and  keep  them 
back.  Ouly  let  them  cry  to  God  in  the  name  of  Jesus, 
only  let  them  plead  tlie  atoning  blood  of  Jesus,  a;id  they  shall 
find  God  upon  a  tlirone  of  grace,  willing  and  ready  to  hear. 
The  name  of  Jesus  is  a  never-failing  passport  to  our  prayers. 
In  tiiat  uanie  a  inau  may  draw  near  to  God  with  bolduess, 
and  ask  with  confidence.  God  has  engaged  to  iiear  liini. 
Header,  think  of  tiiis ;  is  not  this  cuoowageiueut  ? — «/.  C.  R^le 

-^"-  4  K 


636 


ON    PRAYING    IN   THE   SPIRIT. 


tlirough  Christ,  nnist  liave  faith,  by  which  he  puts 
on  Cirrist.  and  in  him  appears  before  God.  Now 
he  that  hath  faith  is  born  of  God,  born  again,  and 
60  becomes  one  of  the  sons  of  God ;  by  virtue  of 
which  he  is  joined  to  Christ,  and  made  a  member 
of  him.  Jaiii  5, 7;  i.  12.  And  therefore,  secondly, 
IJe,  as  a  member  of  Christ,  comes  to  God ;  I  say, 
as  a  member  of  him,  so  that  God  hioks  on  that 
man  as  a  part  of  Clirist.  part  of  his  body,  flesh,  and 
Itonos,  united  to  him  by  election,  conversion,  illum- 
ination, the  Spirit  being  conveyed  into  the  heart 
of  that  poor  man  by  God.  Ep.  v.  30.  So  that  now 
he  comes  to  God  in  Christ's  merits,  in  his  blood, 
righteousness,  victory,  intercession,  and  so  stands 
before  him,  being  '  accepted  in  his  Beloved.'  Ep.i.6. 
And  because  this  poor  creature  is  thus  a  member 
of  the  Lord  Jesus,  and  under  this  consideration 
hath  admittance  to  come  to  God ;  therefore,  by 
virtue  of  this  union  also,  is  the  Holy  Spirit  conveyed 
into  him,  whereby  he  is  able  to  pour  out  himself, 
to  wit,  his  soul,  before  God,  with  his  audience. 
And  this  leads  me  to  the  next,  or  fourth  particular. 
Foiaih.  Prayer  is  a  sincere,  sensible,  affectionate, 
pouring  out  of  the  heart  or  soul  to  God  through 
Christ,  by  the  strength  or  assistance  of  the 
Spirit.  For  these  tilings  do  so  depend  one  upon 
another,  that  it  is  impossible  that  it  should  be 
prayer,  without  there  be  a  joint  concurrence  of 
them ;  for  though  it  be  never  so  famous,  yet  with- 
out these  things,  it  is  only  such  prayer  as  is  rejected 
of  God.  For  without  a  sincere,  sensible,  affection- 
ate, pouring  out  of  the  heart  to  God,  it  is  but 
lip  labour ;  and  if  it  be  not  through  Christ,  it 
falleth  fur  short  of  ever  sounding  well  in  the  ears 
of  God.  So  also,  if  it  be  not  in  the  strength  and 
assistance  of  the  Spirit,  it  is  but  like  the  sons  of 
Aaron,  offering  with  strange  fire.  Le.  x.  i,  2.  But 
1  shall  speak  more  to  this  under  the  second  head  ; 
and  therefore  in  the  meantime,  that  which  is  not 
petitioned  through  the  teaching  and  assistance  of 
the  Spirit,  it  is  not  possible  that  it  should  be  '  ac- 
cording to  the  will  of  God.'  uo.  vUi.  2(;,  27. 

Fifth.  Prayer  is  a  sincere,  sensible,  affectionate 
pouring  out  of  the  heart,  or  soul,  to  God,  through 
Christ,  in  the  strength  and  assistance  of  the  Spirit, 

FOK  SICII  THINGS  AS  GOD  HATH   PROMISED,   <fec.    Mat. 

vi  6-s.  Prayer  it  is,  when  it  is  within  the  compass 
of  God's  Word;  and  it  is  blasphemy,  or  at  best 
vain  babbling,  when  the  petition  is  beside  the  book. 
David  theref-re  still  in  bis  prayer  kept  his  eye  on 
the  Word  of  God.  '  My  soul,'  saith  he,  '  cleaveth 
to  the  dust;  quicken  me  according  to  thy  word.'  And 
again,  '  My  soul  raeltcth  f.,r  heaviness,  streno-then 
thou  me  according  unto  thy  word.'  Ps.  cxix.  25-2!  see 

also  41.   4.',   .',8.  C:,.   74.  81.   82,  107.   147.   154,   1«3,   170.        And, 

•  remember  thy  word  unto  thy  servant,  upon  which 
thou  hast  caused  me  to  hope.'  vcr.  lo.  And  indeed 
th...  Iloly  Ghost  doth  not  immediately  quicken  and 
biir  up  the  heart  of  the  Christian  without,  but  bv 


with,  and  through  the  Word,  by  bringing  that  to 
the  heart,  and  by  opening  of  that,  whereby  the  man 
is  provoked  to  go  to  the  Lord,  and  to  tell  him  how 
it  is  with  him  ,  and  also  to  argue,  and  supplicate, 
according  to  the  Word;  thus  it  was  with  Daniel, 
that  mighty  prophet  of  the  Lord.  lie  understand- 
ing by  books  that  the  captivity  of  the  children  of 
Israel  was  hard  at  an  cud ;  then,  according  unto 
that  word,  he  maketh  his  prayer  to  God.  '  I  Da- 
niel,' saith  he,  'understood  by  books,'  viz.,  the 
writings  of  Jeremiah,  '  the  number  of  the  years 
whereof  the  word  of  the  Lord  came  to  Jeremiah,  - 
that  he  would  accomplish  seventy  years  in  the 
desolations  of  Jerusalem.  And  I  set  ray  face  to 
the  Lord  God,  to  seek  by  prayer  and  supplications, 
with  fasting,  and  sackcloth,  and  ashes.'  ch.  ix.  2,  3. 
So  that  I  say,  as  the  Spirit  is  the  helper  and  the 
governor  of  the  soul,  when  it  praj^eth  according  to 
the  will  of  God ;  so  it  guideth  by  and  according 
to,  the  Word  of  God  and  his  promise.  Hence  it  is 
that  our  Lord  Jesus  Christ  himself  did  make  a 
stop,  although  his  life  lay  at  stake  for  it.  I  could 
now  pray  to  my  Father,  and  he  should  give  me 
more  than  twelve  legions  of  angels ;  but  how  then 
must  the  scripture  be  fulfilled  that  thus  it  must 
be?  Mat.  xxvi.  53,  54.  As  who  should  say,  Were  there 
but  a  word  for  it  in  the  scripture,  1  should  soon 
be  out  of  the  hands  of  mine  enemies,  I  should  be 
helped  by  angels ;  but  the  scripture  will  not  war- 
rant this  kind  of  praying,  for  that  saith  otherwise. 
It  is  a  praying  then  according  to  the  Word  and 
promise.  The  Spirit  by  the  Word  must  direct,  as 
well  in  the  manner,  as  in  the  matter  of  prayer.  '  I 
will  pray  with  the  Spirit,  and  I  will  pray  with  the 
understanding  also.'  1  Co.  xiv.  15.  But  there  is  no 
understanding  without  the  Word.  For  if  they 
reject  the  word  of  the  Lord,  '  what  wisdom  is  in 
them?'    Je.  viii.  0. 

Sixth.  For  the  good  of  the  church.  This 
clause  reacheth  in  whatsoever  tendetli  either  to  the 
honour  of  God,  Christ's  advancement,  or  his  people's 
benefit.  For  God,  and  Christ,  and  his  people,  are 
so  linked  together,  that  if  the  good  of  the  one  be 
prayed  for,  to  wit,  the  church,  the  glory  of  God, 
and  advancement  of  Christ,  must  needs  be  included. 
For  as  Christ  is  in  the  Father,  so  the  saints  are  iu 
Christ ;  and  he  that  toucheth  the  saints,  toucheth 
the  apple  of  God's  eye ;  and  therefore  pray  for  the 
peace  of  Jerusalem,  and  you  pray  for  all  that  is 
required  of  you.  For  Jerusalem  will  never  be  in 
perfect  peace  until  she  be  in  heaven  ;  and  there  is 
nothing  that  Christ  doth  more  desire  than  to  have 
her  there.  That  also  is  the  place  that  God  through 
Christ  hath  given  to  her.  He  then  that  pra^etli 
tor  the  peace  and  good  of  Zion,  or  the  church,  doth 
ask  that  in  prayer  which  Christ  hath  purchased 
with  hi.s  blood  ;  and  also  that  which  the  Father 
hath  given  to  him  as  the  price  thereof.  Now  he 
ttiat  prayeth  for  this,  must  pray  for  abundance  of 


ox    PRAYING   IN   THE   SPIRIT. 


627 


grace  for  the  church,  for  help  against  all  its  temp- 
tations ;  that  God  would  let  nothing  be  too  hard 
for  it  ;  and  that  all  things  might  woik  together 
for  its  good  ;  that  God  would  keep  thtin  l>liiniele?s 
and  harmless,  the  sons  of  God,  to  liis  giorv,  in  i,he. 
midst  of  a  crooked  and  perverse  nation.  And  this 
is  the  substance  of  Christ's  own  praj'er  in  Jn.  xvii. 
And  all  Paul's  prayers  did  run  that  way,  as  one  of 
bis  prayers  doth  eminently  show.  '  And  this  I 
pray,  that  your  love  may  abound  yet  more  and 
more  in  knowledge,  and  in  all  judgment ;  that  ye 
may  approve  things  that  are  excellent;  that  ye 
may  bo  sincere,  and  without  offence,  till  the  day  of 
Christ.  Being  filled  with  the  fruits  of  righteous- 
ness, which  are  by  Jesus  Christ  unto  the  glory  and 
praise  of  God.'  rhi.  L  9-n.  But  a  short  prayer,  you 
see,  and  yet  full  of  good  desires  for  the  church,  from 
the  beginning  to  the  end;  that  it  may  stand  and  goon, 
and  that  in  the  most  excellent  frame  of  spirit,  even 
without  blnnie,  sincere,  and  without  offence,  until 
the  day  of  Christ,  let  its  temptations  or  persecutions 
be  what  they  will.  Ep.  i.  16— -ii ;  iu.  14-19.  Coi.i.  9-13. 

Seventh.  And  because,  as  I  said,  prayer  doth 
SUHMIT  TO  THE  AViLL  OF  GoD,  and  say,  Thy  will  be 
done,  as  Christ  hath  taught  us.  Mat.  vi.  10 ;  there- 
fore the  people  of  the  Lord  in  humiUty  are  to  lay 
themselves  and  their  prayers,  and  all  tliat  they 
have,  at  the  foot  of  their  God,  to  be  disposed  of 
by  him  as  he  in  his  heavenly  wisdom  seeth  best. 
Yet  not  doubting  but  God  will  answer  the  desire 
of  his  people  that  way  that  shall  be  most  for  their 
advantage  and  his  glory,  When  the  saints  there- 
fore do  pray  with  submission  to  the  will  of  God,  it 
doth  not  argue  that  they  are  to  doubt  or  question 
God's  love  and  kindness  to  them.  But  because 
they  at  all  times  are  not  so  wise,  but  that  some- 
times Satan  may  get  that  advantage  of  them,  as  to 
tempt  them  to  pray  for  that  which,  if  they  had  it, 
would  neither  prove  to  God's  glory  nor  his  people's 
good.  '  Yet  this  is  the  confidence  that  we  have 
in  him,  that  if  we  ask  anything  according  to  his 
will,  he  heareth  us ;  and  if  we  know  that  he  hear 
us,  whatsoever  we  ask,  we  know  that  we  have  the 
petitions  that  we  desired  of  liim,'  that  is,  we  asking 
in  the  Spirit  of  grace  and  supplication.  1  Jn.  v.  14, 15. 
For,  as  I  said  before,  that  petition  that  is  not  put 
up  iu  and  through  the  Spirit,  it  is  not  to  be  an- 
swered, because  it  is  beside  the  will  of  God.  For 
tiie  Spirit  only  knoweth  that,  and  so  consequently 
knoweth  how  to  pray  according  to  that  will  of  God. 
'  For  what  man  knoweth  the  things  of  a  man,  save 
the  spirit  of  man  which  is  in  him  ?  even  so  the 
things  of  God  knoweth  no  man  but  the  Spirit  of 
God.'  1  Co.  ii.  11.  But  more  of  this  hereafter.  Thus 
you  see,  first,  what  prayer  is.      Now  to  proceed. 

[What  it  is  to  pray  with  the  Spiiut.] 

Second.  /  xvill  pray  icith  the  Spirit.  Now  to 
pray  with  the  Spirit — for  that  is  the  praying  mau, 


and  none  else,  so  as  to  be  accepted  of  God — it  is 
for  a  man,  as  aforesaid,  sincerely  and  sensibly, 
with  affection,  to  come  to  God  through  Christ,  &,c.; 
which  sincere,  sensible,  and  affectionate  coming 
must  be  by  the  working  of  God's  Spirit. 

There  is  no  nuvn  nor  church  in  the  world  that 
can  come  to  God  in  prayer,  but  by  the  assistance 
of  the  Holy  Spirit.  '  For  through  Christ  we  all 
have  access  by  one  Spirit  unto  the  Father.'  Ep.  ii.  I8. 
Wherefore  Paul  saith,  '  For  we  know  not  what  we 
should  pray  for  as  we  ought;  but  the  Spirit  itsell 
maketh  intercession  for  us  with  groanings  which 
cannot  be  uttered.  And  he  that  scarcheth  the 
hearts,  knoweth  what  is  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints  ac- 
cording to  the  will  of  God.'  Ro.  viu.  26, 27.  And  be- 
cause there  is  in  this  scripture  so  full  a  discovery 
of  the  spirit  of  prayer,  and  of  man's  inability  to 
pray  without  it ;  therefore  I  shall  iu  a  few  words 
comment  upon  it. 

'  For  we.'  Consider  first  the  person  speaking, 
even  Paul,  and,  iu  his  person,  all  the  apostles. 
We  apostles,  we  extraordinary  officers,  the  wise 
master-builders,  that  have  some  of  us  been  caught 
up  into  paradise.  Ro.  xv.  I6.  1  Co.  ii.  10.  2  Co.  xii.  4.  '  We 
know  not  what  we  should  pray  for. '  Surely  there 
is  no  man  but  will  confess,  that  Paul  and  his  com- 
panions were  as  able  to  have  done  any  work  for 
God,  as  any  pope  or  proud  prelate  in  g^^  j,^  p^^,^ 
the  church  of  Rome,  and  could  as  well  -^c/^j  and  .ihn- 
have  made  a  Common  Prayer  Book  as 
those  who  at  first  composed  this ;  as  being  not  a 
whit  behind  them  either  in  grace  or  gifts. 

'For  we  know  not  what  wo  should  pray  for.' 
We  know  not  the  matter  of  the  things  for  whicli 
we  should  pray,  neither  the  oljject  to  whom  we 
pray,  nor  the  medium  by  or  through  whom  we 
pray  ;  none  of  these  things  know  we,  but  by  the 
lielp  and  assistance  of  the  Spirit.  Should  we  pray 
for  communion  with  God  through  Christ  ?  should 
we  pray  for  faith,  for  justification  by  grace,  and  a 
truly  sanctified  heart  ?  none  of  these  things  know 
we.  '  For  what  man  knowetii  the  things  of  a  man, 
save  the  spirit  of  man  which  is  in  him  ?  even  so 
the  things  of  God  knoweth  no  mau,  but  the  Spirit 
of  God.'  1  Co.  ii.  11.  But  here,  alas!  the  apostles 
speak  of  uiward  and  spiritual  things,  which  the 
world  knows  not.  Is.  .vxi.x.  11. 

Again,  as  they  know  not  the  matter,  iic,  of 
prayer,  without  the  help  of  the  Spirit ;  so  neither 
know  they  the  manner  thereof  without  the  same ; 
and  therefore  he  adds,  '  We  know  not  wiiat  we 
shoidd  pray  for  as  we  ought ;'  but  the  Spirit  helpeth 
our  infirmities,  with  sighs  and  groans  wljich  cannot 
be  uttered.  Mark  here,  tiiey  could  not  so  well  and 
so  fully  come  off  iu  the  manner  of  performing  this 
duty,  as  these  in  our  days  think  tliey  can. 

The  apostles,  when  tliey  were  at  the  best,  yea 
when  the  Holy  Ghost  assisted  thorn,  yet  then  they 


ON   PRAYING   IN   THE   SPIRIT. 


were  fain  to  come  off  with  s'lghs  and  groans,  falling 
short  of  expressing  tlieir  mind,  but  with  sighs  and 
groans  wiiich  cannot  he  utterod. 

Uut  here  now,  the  wise  men  of  our  days  are  so 
well  skilled  as  that  they  have  both  the  manner  and 
matter  of  their  prayers  at  their  linger-ends ;  set- 
ting such  a  prayer  for  such  a  day,  and  that  twenty 
veins  before  it  comes.  One  for  Christmas,  another 
"for  Easter,  and  six  days  after  that.  They  have 
also  hounded  how  many  syllables  must  be  said  in 
every  one  of  them  at  their  public  exercises.  For 
each  saint's  day,  also,  they  have  them  ready  for 
the  generations  yet  unborn  to  say.  They  can  tell 
you,  also,  when  you  sliall  kneel,  when  you  shall 
stand,  when  you  should  abide  in  your  seats,  when 
you  should  go  up  into  the  chancel,  and  what  you 
should  do  when  you  come  there.  All  which  the 
apostles  came  short  of,  as  not  being  able  to  com- 
pose so  profound  a  manner;  and  that  for  this  rea- 
son included  in  this  scripture,  because  the  fear  of 
God  tied  them  to  pray  as  they  ought. 

'  For  we  know  not  what  we  should  pray  for  as 
wc  ought.'     ]\Iark  this,  'as  we  ought.'     For  the 
not  thinking  of  this  word,  or  at  least  the  not  un- 
derstanding it  in  the  spirit  and  truth  of  it,  hath 
occasioned  these  men  to  devise,  as  Jeroboam  did, 
another    way    of  worship,    both    for    matter    and 
manner,   than  is  revealed   in  the  Word  of   God. 
1  Ki.  xu.  26— 33.     But,  saith  Paul,  we  must  priiy  as 
we  ought;    and  this  we  cannot  do  by  all  the  art, 
skill,  and  cunning  device  of  men  or  angels.      '  For 
we  know  not  what  we  &hould  pray  for  as  we  ought, 
but  the  Spirit ;'  nay,  further,  it  must  be  '  the  Spirit 
itsklf'  that  helpetli  our  iufirmiiies  ;  not  the  Spirit 
and  man's  lusts;  what  man  of  his  own  brain  may 
imagine  and  devise,  is  one  thing,  and  what  they 
are    commanded,  and    ouglit    to    do,   is   another. 
Many  ask  and  have  not,  because  they  ask  amiss; 
and  so  are  never  the  nearer  the  eujo\ing  of  those 
thiugs  they  petition  for.   Ja.  iv.  3.      It  is  not  to  pray 
at  random  that  will  put  off  God,  or  cause  him  to 
answer.     Wiiile  prayer  is  making,  God  is  searching 
the  heart,  to  see  from  what  root  and  spirit  it  doth 
arise,  i  jn.v.u.     '  And  he  that  searcheth  the  heart 
knowcth,'  that  is,  appruveth  only,  tlie  meaning  'of 
the  Spirit,  because  he  maketh  intercession  for  the 
Buints  according  to  the  will  of  God.'     For  in  that 
which  is  according  to  his  will  only,  he  iieareth  us, 
and  in  nothing  else.     And  it  is  the  Spirit  only 
that  can  teach  us  so  to  ask ;  it  only  being  able  to 
search  out  all  things,  even  the  deep  things  of  God. 
Without  which  Spirit,  though  wc  had  a  thousand 
Coiuinon  Frayer  Jjooks,  yet  wc  know  not  what  wo 
should  pray  for  as  wc  ought,  beiiig  accompanied 
Willi    those    infirmities    tliat  make    us  absolutely 
incapable   of   such   a  work.      Which   infirmities, 
uhhough  it  is  a  hard  tiling  to  name  them  all,  yet 
some  of  them  are  these  that  follow. 

Fird.  Withoit  the  Spirit  man  is  so  inQrm  that 


he  cannot,  with  all  other  means  whatsoever,  bo 
enabled  to  think  one  right  saving  thought  of  God, 
of  Christ,  or  of  his  blessed  things ;  and  therefore 
he  saith  of  the  wicked,  '  God  is  not  in  all  his 
thoughts,'  ?!. X. 4;  unless  it  be  that  they  imagine 
him  altogether  such  a  one  as  themselves.  Ps.  l.  20. 
For  •  every  imagination  of  the  thoughts  of  his 
heart  was  only  evil,'  and  that  'continually.'  Ge.vi.S; 
viii.  21.  They  then  not  being  able  to  conceive  aright 
of  God  to  whom  they  pray,  of  Christ  through 
whom  they  pray,  nor  of  the  things  for  which  they 
pray,  as  is  before  showed,  how  shall  they  be  able 
to  address  themselves  to  God,  without  the  Spirit 
help  this  infirmity  ?  Peradventure  you  will  say, 
By  the  help  of  the  Common  Prayer  Book ;  but 
that  cannot  do  it,  unless  it  can  open  the  eyes,  and 
reveal  to  the  soul  all  these  things  before  touched. 
Which  that  it  cannot,  it  is  evident ;  because  that 
is  the  work  of  the  Spirit  only.  The  Spirit  itself 
is  the  revealer  of  these  things  to  poor  souls,  and 
that  which  doth  give  us  to  understand  them ; 
wherefore  Christ  tells  his  disciples,  when  he  pro- 
mised to  send  the  Spirit,  the  Comforter,  'He  shall 
take  of  mine  and  show  unto  you ;'  as  if  he  had 
said,  I  know  you  are  naturally  dark  and  igno- 
rant as  to  the  understanding  any  of  my  things  ; 
though  ye  try  this  course  and  the  other,  yet  your 
ignorance  will  still  remain,  the  vail  is  spread  over 
your  heart,  and  there  is  none  can  take  away  the 
same,  nor  give  you  spiritual  understanding,  but 
the  Spirit.  The  Common  Prayer  Book  will  not 
do  it,  neither  can  any  man  expect  that  it  should 
be  instrumental  that  way,  it  being  none  of  God's 
ordinances;  but  a  thing  since  the  Scriptures  were 
written,  patched  together  one  piece  at  one  time, 
and  another  at  another;  a  mere  human  invention  and 
institution,  which  God  is  so  far  from  owning  of, 
that  he  expressly  forbids  it,  with  any  other  such 
like,  and  that  by  manifold  sayings  in  his  most 
holy  and    blessed   Word.    See  Mar.  vu.  7,  8,  and  Col. 

ii.  16— S3.  De.  xii.  30-32.  Tr.  xxx.  G.    De.  iv.  2.  Re.xxii.  18.       For 

right  prayer  must,  as  well  in  the  outward  part  of 
it,  in  the  outward  expression,  as  in  the  inward 
intention,  come  from  what  the  soul  doth  appre- 
hend in  the  light  of  the  Spirit ;  otherwise  it  is 
condemned  as  vain  and  an  abomination,  because 
the  heart  and  tongue  do  not  go  along  jointly  in 
the  same,  neither  indeed  can  they,  unless  the 
Spirit  help  our  infirmities.  Mar.  vii.  rr.  xxviii.  9.  is. 
xxix.  13.  And  this  David  knew  full  well,  which  did 
make  him  cry,  *  Lord,  open  thou  my  lips,  and  my 
mouth  shall  show  forth  thy  praise.'  Ps.  li.  is.  I 
suppose  there  is  none  can  imagine  but  that  David 
could  speak  and  express  himself  as  well  as  others, 
nay,  as  any  in  our  generation,  as  is  clearly  mani- 
fested by  his  word  and  his  works.  Nevertheless 
when  this  good  man,  this  prophet,  comes  into 
God's  Avorship,  then  the  Lord  must  help,  or  ha 
can  do  nothing.      '  Lord,  open  thou  my  lips,  and' 


ON   TRAYIXG   IN   THE   SPIIJIT. 


629 


then  '  my  mouth  shall  show  forth  thy  praise.'  lie 
could  not  speak  one  right  word,  except  the  Spirit 
itself  gave  utterance.  '  For  we  know  not  what 
we  should  pray  for  as  we  ought,  but  the  Spirit 
itself  helpeth  our  infirmities.'     But, 

Second.  It  must  he  a  praying  with  the  Spirit, 
that  is,  the  effectual  praying ;  because  without 
that,  as  men  are  senseless,  so  hypocritical,  cold, 
and  unseemly  in  their  prayers ;  and  so  they,  with 
their  prayers,   are   both   rendered   abominable  to 

God.  Mat.  xxiii.  14.  Mar.  xii.  40.  Lu.  xviii.  11, 12.  Is.  Iviii.  2,3.     It 

is  not  the  excellency  of  the  voice,  nor  the  seeming 
affection  and  earnestness  of  him  that  prayeth,  that 
is  anything  regarded  of  God  without  it.  For 
man,  as  man,  is  so  full  of  all  manner  of  wicked- 
ness, that  as  he  cannot  keep  a  word,  or  thought, 
so  much  less  a  piece  of  prayer  clean,  and  accept- 
able to  God  through  Christ;  and  for  this  cause 
the  Pharisees,  with  their  prayers,  were  rejected. 
No  question  but  they  were  excellently  able  to 
express  themselves  in  words,  and  also  for  length 
of  time,  too,  they  were  very  notable;  but  they  had 
not  the  Spirit  of  Jesus  Christ  to  help  them,  and 
therefore  they  did  what  the}--  did  with  their  in- 
firmities or  weaknesses  only,  and  so  fell  short  of  a 
sincere,  sensible,  affectionate  pouring  out  of  their 
souls  to  God,  through  the  strength  of  the  Spirit. 
That  is  the  prayer  that  goeth  to  heaven,  that  is 
sent  thither  in  the  strength  of  the  Spirit.     For, 

Hiird.   Nothing  but  the  Spirit  can  show  a  man 
clearly  his  misery  by  nature,  and  so  put  a  man 
into  a  posture  of  prayer.      Talk  is  but  talk,  as  we^ 
use  to  say,  and  so  it  is  but  mouth-worship,  if  there 
be  not  a  sense  of  misery,  and  that  effectually  too. 

0  the  cursed  hypocrisy  that  is  in  most  hearts,  and 
that  accompanieth  many  thousands  of  praying  men 
that  would  be  so  looked  upon  in  this  day,  and  all 
for  want  of  a  sense  of  their  misery  !  But  now  the 
Spirit,  that  will  sweetly  show  the  soul  its  misery, 
where  it  is,  and  what  is  like  to  become  of  it,  also 
the  intolerablencss  of  that  condition.  For  it  is  the 
Spirit  that  doth  effectually  convince  of  sin  and 
misery,  without  the  Lord  Jesus,  and  so  puts  the 
soul  into  a  sweet,  serious,  sensible,  affectionate  way 
of  praying  to  God  according  to  his  word.  Jn.  xvi.  7-0. 

Fourth,  If  men  did  see  their  sins,  yet  without 
the  help  of  the  Spirit  they  would  not  pray.  For 
they  would  run  away  from  God,  with  Cain  and 
Judas,  and  utterly  despair  of  mercy,  were  it  not 
for  the  Spirit.  When  a  man  is  indeed  sensible  of 
his  sin,  and  God's  curse,  then  it  is  a  hard  thing  to 
persuade  him  to  pray ;  for,  saith  his  heart,  '  There 
is  no  hope,'  it  is  in  vain  to  seek  God.  Je.  ii.  25;  xviu.  12. 

1  am  so  vile,  so  wretched,  and  so  cursed  a  crea- 
ture, that  i  shall  never  be  regarded !  Now  here 
comes  the  Spirit,  and  stayeth  the  soul,  helpeth  it  to 
hold  up  its  face  to  God,  by  lotting  into  the  heart 
some  small  sense  of  mercy  to  encourage  it  to  go  to 
God,  and  hence  it  is  called  '  the  Comforter.'  Jn.  xiv.  2u. 


Fifth.  It  must  be  in  or  with  the  Spirit;  for 
without  that  no  man  can  know  how  he  .should  come 
to  God  the  right  way.  ]\Ien  may  easilj^  say,  they 
come  to  God  in  his  Son:  but  it  is  the  hardest  thing 
of  a  thousand  to  come  to  God  aright  and  in  his 
own  way,  without  the  Spirit.  It  is  '  the  Spirit ' 
that  *  searcheth  all  things,  yea,  the  deep  things  of 
God.'  1  Co.  ii.  10.  It  is  the  Spirit  that  must  show 
us  the  way  of  coming  to  God,  and  also  what  there 
is  in  God  that  makes  him  desirable:  '  I  pray  thee,' 
saith  Moses,  'show  me  now  thy  way,  tiiat  I  mav 
know  thee.'  Ex.  xxxiii.  13.  And,  He  shall  take  of 
mine,  and  •  show  it  unto  you.'  Jn.  xvi.  14. 

Sixth.  Because  without  the  Spirit,  though  a 
man  did  see  his  misery,  and  also  the  way  to  come 
to  God ;  yet  he  would  never  be  able  to  claim  a 
share  in  either  God,  Christ,  or  mercy,  with  God's 
approbation.  0  how  great  a  task  is  it,  for  a  poor 
soul  that  becomes  sensible  of  sin  and  the  wrath  of 
God,  to  say  in  faith,  but  this  one  Avord,  '  Father!' 
I  tell  you,  however  hypocrites  think,  yet  the 
Christian  that  is  so  indeed  finds  all  the  difficulty 
iu  this  very  thing,  it  cannot  say  God  is  its  Father. 
0!  saith  he,  I  dare  not  call  him  Father;  and 
hence  it  is  that  the  Spirit  must  be  sent  into  the 
hearts  of  God's  people  for  this  very  thing,  to  cry 
Father:  it  being  too  great  a  work  for  any  man  to 
do  knowingly  and  believingly  without  it.  Ga.  iv. «. 
When  I  say  knowingly,  I  mean,  knowing  what  it 
is  to  be  a  child  of  God,  and  to  be  bom  again.  And 
when  I  say  believingly,  I  mean,  fur  the  soul  to 
believe,  and  that  from  good  experience,  that  the 
work  of  grace  is  wrought  in  him.  This  is  the  right 
calling  of  God  Father ;  and  not  as  many  do,  to  say 
iu  a  babbling  way,  the  Lord's  prayer  (so  called)  by 
heart,  as  it  lieth  in  the  words  of  the  book.  No, 
here  is  the  life  of  prayer,  when  in  or  with  the 
Spirit,  a  man  being  made  sensible  of  sin,  and  how 
to  come  to  the  Lord  for  mere}' ;  he  comes,  1  say, 
in  the  strength  of  the  Spirit,  and  crieth  Father. 
That  one  word  spoken  iu  faith,  is  better  _  , 
than  a  thousand  prayers,  as  men  call 
them,  v.-ritten  and  read,  in  a  formal,  cold,  luke- 
warm way.  0  how  far  short  are  those  people  of 
bein<T  sensible  of  this,  who  count  it  enough  to  teach 
themselves  and  children  to  say  the  Lord's  prayer, 
the  creed,  with  other  sayings;  when,  as  God  knows, 
they  are  senseless  of  themselves,  their  misery,  or 
what  it  is  to  be  brought  to  God  through  Christ! 
Ah,  poor  soul!  study  your  misery,  and  cry  to  God 
to  show  you  your  confused  blindness  and  ignorance, 
before  you  be  so  rife  in  calling  God  your  Father, 
or  learning  your  children  either  so  to  say.  And 
know,  that  to  say  God  is  your  Father,  in  a  way  of 
prayer  or  conference,  without  any  o.xpcrimcnt  of  the 
work  of  grace  on  your  souls,  it  is  to  say  you  are 
Jews  and  arc  not,  and  so  to  lie.  You  say,  Our 
Father;  God  saith.  You  blaspheme!  You  say 
Tou  are  Jews,  that  is,  true  Christians;   God  saith. 


r,30 


ON    PRAYING   IN    THE    SPIRIT. 


You  lie!  'HolioIJ  I  will  make  them  of  the  syiia- 
<To"ue  of  Satai),  which  say  they  are  Jews,  and  are 
not,  but  do  lie.'  Ue.  iii  9.  'And  I  hioio  the  blas- 
phemy of  tlicm  that  say  they  are  Jews,  and  are  not, 
but  (Vf  the  synagogue  of  Satan.'  Uo.  ii.  9.  And  so 
much  the  greater  the  sin  is,  by  how  nuicli  the  more 
the  sinner  boasts  it  with  a  pretended  sanctity,  as 
the  Jews  did  to  Clirist,  in  the  8th  of  John,  which 
made  Christ,  even  in  ph\in  terms,  to  tell  them  their 
doom,  for  all  their  hypocritical  pretences.  41-45. 
And  yet  forsooth  every  cursed  whoremaster,  thief, 
and  drunkard,  swearer,  and  perjured  person;  they 
that  have  not  only  been  such  in  times  past,  but 
are  even  so  still :  these  I  say,  by  some  must  be 
counted  the  only  honest  men,  and  all  because  with 
their  blasphemous  throats,  and  hypocritical  hearts, 
they  will  come  to  church,  and  say,  '  Our  Father!' 
Nay  further,  these  men,  though  every  time  they 
say  to  God,  Our  Father,  do  most  abominably  blas- 
pheme, yet  they  must  be  compelled  thus  to  do. 
And  because  others  that  are  of  more  sober  princi- 
ples, scruple  the  truth  of  such  vain  traditions ; 
therefore  they  must  be  looked  upon  to  be  the  only 
enemies  of  God  and  the  nation:  when  as  it  is  their 
own  cursed  supeistition  that  doth  set  the  great 
God  agairist  them,  and  cause  him  to  count  them 
for  his  enemies.  Is.  liu.  lo.  And  yet  just  like  to 
r>onncr,  that  blood-red  persecutor,  they  commend, 
I  say,  these  wretches,  although  never  so  vile,  if 
they  close  in  with  their  traditions,  to  he  good 
churchmen,  the  honest  subjects;  while  God's  people 
are,  as  it  hath  always  been,  looked  upon  to  be  a 
turbulent,  seditious,  and  factious  people.  Ea-.  iv.  12-iG. 
Therefore  give  me  leave  a  little  to  reason  with 
thee,  thou  poor,  bUnd,  ignorant  sot. 

(1 .)  It  may  be  thy  great  prayer  is  to  say,  '  Our 

Father  which  art   in  heaven,'   &c.       Dost  thou 

know  the  meaning  of  the  very  first  words  of  this 

prayer  ?     Canst  thou  indeed,  with  the  rest  of  the 

saints,  cry,  Our  Father?     Art    thou   truly   born 

again?  hast  thou  received  the  spirit  of  adoption? 

dost  thou  see  thyself  in   Christ,  and  canst  thou 

come  to  God  as  a  member  of  him?     Or  art  thou 

ignorant  of  these    things,   and   yet    darest   thou 

say,  Our  Father?      Is  not  the  devil  thy  father? 

Jn.  riii.  44.     And  dost  thou  not  do  the  deeds  of  the 

flesh  ?  and  ^et  darest  thou  say  to  God,  Our  Father? 

Nay,  art  thou  not  a  desperate  persecutor  of  the 

children  of  God?  hast  thou  not  cursed  them  in 

thine  heart  many  a  time?  and  yet  dost  thou  out  of 

thy  blasj.hcmous  throat  sutler  these  words  to  come, 

even  our  Father?     He  is  their  Father  whom  thou 

Latest  and  pcrsccutcst.     But  as  the  devil  presented 

lumself  amongst  the  sons  of  God,  Job  i.,  when  they 

wore  to  present  themselves  before  the  Father,  even 

our  Father,  so  13  it  now ;  because  the  saints  were 

comnninded   to  say,  Our  Father,  therefore  all  the 

blmd  ignorant  rabble  in  the  world,  they  must  also 

use  the  same  words,  Our  Father. 


(2.)  And  dost  thou  indeed  say,  '  Hallowed  be 
thy  name  '  with  thy  heart?  Dost  thou  study,  by 
all  honest  and  lawful  ways,  to  advance  the  name, 
holiness,  and  majesty  of  God?  Doth  thy  heart  and 
conversation  agree  with  this  passage?  Dost  thou 
strive  to  imitate  Christ  in  all  the  works  of  right- 
eousness, which  God  doth  command  of  thee,  and 
prompt  thee  forward  to?  It  is  so,  if  thou  be  one 
that  can  truly  with  God's  allowance  cry,  '  Our  Fa- 
ther.' Or  is  it  not  the  least  of  thy  thoughts  all 
the  day?  and  dost  thou  not  clearly  make  it  appear, 
that  thou  art  a  cursed  hypocrite,  by  condemning 
that  with  thy  daily  practice,  which  thou  pretendest 
in  thy  praying  with  thy  dissembling  tongue  ? 

(3.)  Wouldst  thou  have  the  kingdom  of  God 
come  indeed,  and  also  his  will  to  be  done  in  earth 
as  it  is  in  heaven  ?  nay,  notwithstanding,  thou  ac- 
cording to  the  form,  sayest.  Thy  kingdom  come, 
yet  would  it  not  make  thee  ready  to  run  mad,  to 
hear  the  triimpet  sound,  to  see  the  dead  arise,  and 
tliysclf  just  now  to  go  and  appear  before  God,  to 
reckon  for  all  the  deeds  thou  hast  done  in  the  body? 
Nay,  are  not  the  very  thoughts  of  it  altogether  dis- 
pleasing to  thee?  and  if  God's  will  should  be  done 
on  earth  as  it  is  in  heaven,  must  it  not  be  thy  ruin? 
There  is  never  a  rebel  in  heaven  against  God,  and 
if  he  should  so  deal  on  earth,  must  it  not  whirl  thee 
down  to  hell?  And  so  of  the  rest  of  the  petitions. 
Ah !  how  sadly  would  even  those  men  look,  and 
with  what  terror  would  they  walk  up  and  down  the 
world,  if  they  did  but  know  the  lying  and  blas- 
pheming that  proceedeth  out  of  their  mouth,  even 
in  their  most  pretended  sanctity  ?  Tiie  Lord  awaken 
you,  and  learn  you,  poor  souls,  in  all  humility,  to 
take  heed  that  you  be  not  rash  and  unadvised  with 
your  heart,  and  much  more  with  your  mouth!  When 
you  appear  before  God,  as  the  wise  man  saith,  '  Be 
not  rash  with  thy  mouth,  and  let  not  thine  heai  t 
be  hasty  to  utter  any  thing,  Ec.  v.  2 ;  especially  to 
call  God  Fatl'.er,  without  some  blessed  experience 
when  thou  comest  before  God.      But  I  pass  this. 

Seventh.  It  must  be  a  praying  with  the  Spirit  if 
it  be  accepted,  because  there  is  nothing  but  the 
Spirit  that  can  lift  up  the  soul  or  heart  to  God  in 
prayer:  'The  preparations  of  the  heart  in  man, 
and  the  answer  of  the  tongue,  is  from  the  Lord.' 
Pr.  xvi.  1.  That  is,  in  every  work  for  God,  and  espe- 
cially in  prayer,  if  the  heart  run  with  the  tongue, 
it  must  be  prepared  by  the  Spirit  of  God.  Indeed 
the  tongue  is  very  apt,  of  itself,  to  run  without 
either  fear  or  wisdom:  but  when  it  is  the  answer 
of  the  heart,  and  that  such  a  heart  as  is  prepared 
by  the  Spirit  of  God,  then  it  speaks  so  as  God 
commands  and  doth  desire. 

They  are  mighty  words  of  David,  where  he  saith, 
that  he  liltcth  his  heart  and  his  soul  to  God.  is. 
XXV.  1,  It  is  a  great  work  for  any  man  without  the 
strength  of  the  Spirit,  and  therefore  I  conceive  that 
this  i^  one  of  the  great  reasons  why  the  Spirit  of 


ON   PRAYING   IN   THE   SPIRIT. 


631 


Cod  is  called  a  Spirit  of  supplications,  7.cv.  xii.  lo, 
because  it  is  that  which  helpcth  the  heart  when  it 
supplicates  indeed  to  do  it;  and  therefore  saith 
Paul,  'Prajing  with  all  prayer  and  supplication  in 
the  Spirit.'  Ep.vi.  is.  And  so  in  my  text,  *1  will  pray 
with  the  Spirit. '  Prayer,  without  the  heart  be  in  it, 
is  like  a  sound  without  life ;  and  a  heart,  without 
it  be  lifted  up  of  the  Spirit,  will  never  pray  to  God. 

Eightli.  As  the  heart  must  be  lifted  up  by  the 
Spirit,  if  it  pray  aright,  so  also  it  must  be  held  up 
hy  the  Spirit  when  it  is  up,  if  it  continue  to  pray 
aright.  I  do  not  know  what,  or  how  it  is  with 
others'  hearts,  whether  they  be  lifted  up  by  the 
Spirit  of  God,  and  so  continued,  or  no:  but  this  I 
am  sure  of,  First,  That  it  is  impossible  that  all 
the  jirayer-books  that  men  have  made  in  the  world, 
should  lift  up,  or  prepare  the  heart;  that  is  the 
work  of  the  great  God  himself.  And,  in  the  second 
])lace,  I  am  sure  that  they  are  as  far  from  keeping 
it  up,  when  it  is  up.  And  indeed  here  is  the  life 
of  prayer,  to  have  the  heart  kept  with  God  in  the 
duty.  It  was  a  great  matter  for  Moses  to  keep 
his  hands  lifted  up  to  God  in  prayer;  but  how 
uuich  more  then  to  keep  the  heart  in  it  I   Ex.xvii.12. 

The  want  of  this  is  that  which  God  complains 
of;  that  they  draw  nigh  to  him  with  their  mouth, 
and  honour  him  with  their  lips,  but  their  hearts 
were  far  from  him,  is.  xxix.  13.  Ezr.  xxxiii.,  but  chiefly 
that  they  walk  after  the  commandments  and  tra- 
ditions of  men,  as  the  scope  of  Mat.  xv.  s,  9,  doth 
testify.  And  verily,  may  I  but  speak  my  own 
experience,  and  from  that  tell  you  the  difficulty  of 
praying  to  God  as  I  ought,  it  is  enough  to  make 
your  poor,  blind,  carnal  men  to  entertain  strange 
thoughts  of  me.  For,  as  for  my  heart,  when  I  go 
to  pray,  I  find  it  so  loth  to  go  to  God,  and  when 
it  is  with  him,  so  loth  to  stay  with  him,  that  man^' 
times  I  am  furced  in  my  prayers,  first  to  beg  of 
God  that  he  would  take  mine  heart,  and  set  it  on 
himself  in  Christ,  and  when  it  is  there,  that  he 
would  keep  it  there.  Nay,  many  times  I  knovv 
not  what  to  pray  for,  I  am  so  blind,  nor  how  to 
pray,  I  am  so  ignorant;  only,  blessed  be  grace,  the 
Spirit  helps  our  infirmities.   I's.  ixxxvi.  11. 

0 !  the  starting-holes  that  the  heart  hath  in  the 
lime  of  prayer;  none  knows  how  many  bye-ways 
the  heart  hath,  and  back-laues,  to  slip  away  from 
the  presence  of  God.  How  much  pride  also,  if 
enabled  with  expressions.  How  much  hypocrisy, 
if  before  others.  And  how  little  conscience  is 
there  made  of  prayer  between  God  and  the  soul  in 
secret,  unless  the  Spirit  of  supplication  be  there 
to  help?  When  the  Sjiirit  gets  into  the  heart, 
then  there  is  prayer  indeed,  and  not  till  then. 

Ninth.  The  soul  that  doth  rightly  pray,  it  must 
he  in  and  with  the  help  and  strength  of  tiie  Spirit; 
because  it  is  impossible  that  a  man  should  express 
himself  in  prayer  without  it.  When  I  say,  it  is 
impossible  for  a  man  to  express  himself  in  prayer 


without  it,  I  mean,  that  it  is  impossible  that  the 
lieart,  in  a  sincere  and  sensible  affectionate  way, 
should  pour  out  itself  before  God,  with  those 
groans  and  sighs  that  come  from  a  truly  praying 
heart,  without  the  assistance  of  the  Spirit.  It  is 
not  the  mouth  that  is  the  main  thing  to  be  looked 
at  in  prayer,  but  whether  the  heart  is  so  full  of 
affection  and  earnestness  in  prayer  with  God,  that 
it  is  impossible  to  express  their  sense  and  desire; 
for  then  a  man  desires  indeed,  when  iils  desires  are 
so  strong,  many,  an<l  mighty,  that  all  the  words, 
tears,  and  groans  that  can  come  from  the  heart,  can- 
not utter  them :  '  The  Spirit  -  helpeth  our  infirmi- 
ties, -  and  maketh  intercession  for  us  with'sighsand 
'  groanings  which  cannot  be  uttered.'  Ro.  viu.  26. 

That  is  but  poor  prayer  which  is  oidy  discovered 
in  so  many  words.  A  man  that  truly  prays  one 
prayer,  shall  after  that  never  be  able  to  express 
with  his  mouth  or  pen  the  unutterable  desires, 
sense,  affection,  and  longing  that  went  to  God  in 
that  prayer. 

The  best  prayers  have  often  more  groans  than 
words :  and  those  words  that  it  hath  are  but  a  lean 
and  shallow  representation  of  the  heart,  life,  and 
spirit  of  that  prayer.  You  do  not  find  any  words 
of  prayer,  that  we  read  of,  come  out  of  the  mouth 
of  Moses,  when  he  was  going  out  of  Egypt,  and 
was  followed  by  Pharaoh,  and  yet  he  made  heaven 
ring  again  with  his  cry.  Ex.  xiv.  15.  But  it  was  in- 
expressible and  unsearchable  groans  and  cryings 
of  his  soul  in  and  with  the  Spirit.  God  is  the 
God  of  spirits,  and  his  eyes  look  further  than  at 
the  outside  of  any  duty  whatsoever.  Nu.  xvL  22.  I 
doubt  this  is  but  little  thought  on  by  the  most  of 
them  that  would  be  looked  upun  as  a  praying 
people.    1  Sa.  xvi.  7. 

The  nearer  a  man  comes  in  any  work  that  God 
commands  him  to  the  doing  of  it  according  to  his 
will,  so  much  the  more  hard  and  difficult  it  is;  and 
the  reason  is,  because  man,  as  man,  is  nut  able  to 
do  it.  But  prayer,  as  aforesaid,  is  not  only  a 
duty,  but  one  of  the  most  eminent  duties,  and 
therefore  so  much  the  more  difficult:  therefore 
Paul  knew  what  he  said,  when  he  said,  '  I  will  pray 
with  the  Spirit.'  He  knew  well  it  was  not  what 
others  writ  or  said  that  could  make  him  a  praying 
person;  nothing  less  than  tiie  Spirit  could  do  it. 

Tenth.  It  must  be  with  tnc  Spirit,  or  else,  a.s 
there  will  be  a  failing  iu  the  act  itself,  so  there 
will  he  a  failing,  yea,  a  fainting,  in  the  prosecu- 
tion of  the  work.  Prayer  is  an  ordinance  of  God, 
that  must  continue  with  a  soul  so  long  as  it  is  on 
this  side  glory.  But,  as  1  said  before,  it  is  not 
possible  for  a  man  to  got  up  his  heart  to  God  iu 
prayer ;  so  it  is  as  ditficult  to  keep  it  there,  without 
the  assistance  of  the  Spirit.  And  if  so,  then  for 
a  man  to  continue  from  time  to  time  in  prayer  with 
God,  it  must  of  necessity  be  with  the  Spirit. 

Christ  teiis  us,  that  men  ought  always  to  pray. 


632 


ON   PRAYING   IN   THE   SPIRIT. 


ftiid  not  to  faint.  I.u.  iviii.  i.  And  a^aiii  tells  us, 
that  tliis  is  one  Jefinition  of  a  hypocrite,  that  either 
he  will  not  continue  in  prayer,  or  else  if  he  do  it, 
it  will  not  be  in  the  power,  that  is,  in  the  spirit  of 
prayer,  but  in  the  form,  for  a  pretence  only.  Job 
HviL  10.  Mat.  ixui.  u.  It  is  the  easiest  thing  of  a 
Imndrcd  to  fall  from  the  power  to  the  form,  but  it 
i.s  the  hardest  thing  of  many  to  keep  in  the  life, 
spirit,  and  power  of  any  one  duty,  especially  prayer; 
that  is  such  a  work,  that  a  man  without  the  help 
of  the  Spirit  cannot  so  much  as  pray  once,  much 
less  continue,  without  it,  in  a  sweet  praying  frame, 
and  in  praying,  so  to  pray  as  to  have  his  prayers 
ascend  into  the  ears  of  tlic  Lord  God  of  Sabaoth. 

Jacob  did  not  only  begin,  but  lield  it :  '  I  will 
not  lot  thee  go,  unless  thou  bless  me.'  Ge.  .wxiL  So 
did  the  rest  of  the  godly,  no.  xii.  i.  But  this  could 
not  he  without  the  spirit  of  prayer.  It  is  through  the 
Spirit  that  we  have  access  to  the  Father.  Ep.  u.  is. 
The  same  is  a  remarkable  place  in  Jude,  when 
lie  stirroth  up  the  saints  hy  the  judgment  of  God 
upon  the  wicked  to  stand  fast,  and  continue  to  hold 
out  in  the  faith  of  the  gospel,  as  one  excellent 
means  thereto,  without  which  he  knew  they  would 
Jiever  be  able  to  do  it.  Saith  he,  *  Building  up 
yourselves  on  your  most  holy  faith,  praying  in  the 
Holy  Ghost.'  Jude  20.  As  if  he  had  said.  Brethren, 
as  eternal  life  is  laid  up  for  the  persons  that  hold 
out  only,  so  you  cannot  hold  out  unless  you  con- 
tinue praying  in  the  Spirit.  The  great  cheat  that 
the  devil  and  antichrist  delude  the  world  withal, 
it  is  to  make  them  continue  in  the  form  of  any 
duty,  the  form  of  preaching,  of  hearing,  of  pray- 
ing, <tc.  These  are  they  that  have  '  a  form  of 
godliness,  hut  denying  the  power  thereof;  from 
such  turn  away.'  2Ti.  ui.  5. 

Here  followeth  the  third  thhig ;  to  wit, 

Wn.\T  IT  IS  TO  PRAY  WITH  THE  SPIRIT,  AND  WITII 
THE  UNDERSTANDING. 

Tuiiin.  And  now  to  the  next  thing,  what  it  is  to 
jrray  with  Die  Spirit,  and  to  pxiy  vMh  tlie  under- 
bUiiuling  alM.  For  the  apostle  puts  a  clear  dis- 
tinction between  praying  with  the  Spirit,  and  pray- 
ing with  the  Spirit  and  understanding  :  therefure 
when  he  saith,  MiowiU  pray  with  the  Spirit, 'he  adds, 
*  and  I  will  pray  with  the  understanding  also.  '  This 
distinction  was  occasioned  through  the  Corinthians 
not  observing  that  it  was  their  duty  to  do  what  they 
did  to  the  edification  of  themselves  and  others  too  : 
whereas  they  did  it  for  their  own  commendations. 
So  I  judge :  for  many  of  thcni  having  extraordinary 
gifts,  as  to  speak  with  divers  tongues,  <fcc.,  therefore 
they  were  more  for  those  mighty  gifts  than  they  were 
for  the  edifying  of  their  brethren  ;  which  was  the 
cau.sc  that  Paul  wrote  this  chapter  to  thein,  to  let 
them  understand,  th-it  though  extraordinary  gifts 
were  excellent,  yet  to  do  what  they  did  to  the  edifi- 
cation of  the  church  was  more  excellent.    For,  saith 


the  apostle,  *  if  I  pray  in  an  unknown  tongue,  my 
spirit  prayeth,  but  my  understanding,  ^^^  ^^^  ^^^^ 
and  also  the  understanding  of  others,     of  the  whole 

P     . ,  £.  ,  ,  chapter. 

*  IS  uniruitrul.      l  Cor.  xiv.  3,  4,  12,  19,  24,  25. 

Therefore,  '  I  will  pray  with  the  Spirit,  and  I  will 
pray  with  the  understanding  also.' 

It  is  expedient  then  that  the  understanding 
should  be  occupied  in  prayer,  as  well  as  the  heart 
and  mouth :  '  I  will  pray  with  the  Spirit,  and  I 
will  pray  with  the  understanding  also.'  That  which 
is  done  with  understanding,  is  done  more  effectu- 
ally, sensibly,  and  heartily,  as  I  shall  show  farther 
anon,  than  that  which  is  done  without  it;  which 
made  the  apostle  pray  for  the  Colossians,  that  God 
would  fill  them  '  with  the  knowledge  of  his  will,  iu 
all  wisdom  and  spiritual  understanding.'  Col.  i.9. 
And  for  the  Epliesians,  that  God  would  give  unto 
them  *  the  spirit  of  wisdom  and  revelation,  in  the 
knowledge  of  him.'  Ep.  i.  n.  And  so  for  the  Phi- 
lippians,  that  God  would  make  them  abound  '  in 
knowledge,  and  in  all  judgment.'  Phi.  i.  9.  A  suit- 
able understanding  is  good  in  everything  a  man 
undertakes,  either  civil  or  spiritual ;  and  therefore 
it  must  be  desired  by  aU  them  that  would  be  a 
praying  people.  In  my  speaking  to  this,  I  shall 
show  you  what  it  is  to  pray  with  understanding. 

Understanding  is  to  be  taken  both  for  speaking 
in  our  mother-tongue,  and  also  experimentally.  1 
pass  the  first,  and  treat  only  on  the  second. 

For  the  making  of  right  prayers,  it  is  to  be 
required  that  there  should  be  a  good  or  spiritual 
understanding  in  all  them  who  pray  to  God. 

First.  To  pray  with  understanding,  is  to  pray  as 
being  instructed  by  the  Spirit  in  the  understand- 
ing of  the  want  of  those  things  which  the  soul 
is  to  pray  for.  Though  a  man  be  in  never  so 
much  need  of  pardon  of  sin,  and  deliverance  from 
wrath  to  come,  yet  if  he  understand  not  this,  he 
will  either  not  desire  them  at  all,  or  else  be  so  cold 
and  lukewarm  in  his  desires  after  them,  that  God 
will  even  loathe  his  frame  of  spirit  in  asking  for 
them.  Thus  it  was  with  the  church  of  the  Laodi- 
ceaus,  they  wanted  knowledge  or  spiritual  under- 
standing; they  knew  not  that  they  were  poor, 
wretched,  blind,  and  naked.  The  cause  whereof 
made  them,  and  all  their  services,  so  loathsome  to 
Christ,  that  he  threatens  to  spew  them  out  of  his 
mouth.  Re.  iii.  16,  17.  Men  without  understanding 
may  say  the  same  words  in  prayer  as  others  do ; 
but  if  there  be  an  understanding  in  the  one,  and 
none  in  the  other,  there  is,  0  there  is  a  mighty 
difference  in  speaking  the  very  same  words !  The 
one  speaking  from  a  spiritual  understanding  of 
those  things  that  he  in  words  desires,  and  the  other 
words  it  only,  and  there  is  all. 

Second.  Spiritual  understanding  espieth  in  the 
heart  of  God  a  readiness  and  willino-ness  to  give 
those  things  to  the  soul  that  it  stands  in  need  of. 
David  by  this  could  guess  at  the  verv  thoughts  of 


ON   PEAYING  IN   THE   SriFxIT, 


633 


Gotl  towards  bim.  Ps.  xl.  5.  And  thus  it  was  with  the 
woman  of  Canaan ;  she  did  by  faitli  and  a  right 
understanding  discern,  beyond  all  the  rough  car- 
i-iage  of  Christ,  tenderness  and  willingness  in  his 
heart  to  save,  which  caused  her  to  be  vehement 
and  earnest,  yea,  restless,  until  she  did  enjoy  the 
mercy  she  stood  in  need  of,  Mat.  xv.  22—28. 

And  understanding  of  the  willingness  that  is  in 
the  heart  of  God  to  save  sinners,  there  is  nothing 
will  press  the  soul  more  to  seek  after  God,  and  to 
cry  for  pardon,  than  it.  If  a  man  should  see  a 
pearl  woilh  an  hmidred  pounds  lie  in  a  ditch,  yet 
if  he  understood  not  the  value  of  it,  he  would  lightly 
pass  it  by :  but  if  he  once  get  the  knowledge  of  it, 
he  would  venture  up  to  the  neck  for  it.  So  it  is 
with  souls  concerning  the  things  of  God:  if  a  man 
once  get  an  understanding  of  the  worth  of  them, 
then  his  heait,  nay,  the  very  strength  of  his  soul, 
runs  after  them,  and  he  will  never  leave  crying 
till  he  have  them.  The  two  blind  men  in  the 
gospel,  because  they  did  certainly  know  that  Jesus, 
who  was  gomg  by  them,  was  both  able  and  will- 
ing to  heal  such  infirmities  as  they  were  afflicted 
with:  therefore  they  cried,  and  the  more  they 
were  rebuked  the  more  they  cried.  Mat.  xx.  29-01. 

Tldrd.  The  understanding  being  spiritually  en- 
lightened, hereby  there  is  the  way,  as  aforesaid, 
discovered,  through  which  the  soul  should  come 
unto  God ;  which  gives  great  encouragement  unto 
it.  It  is  else  with  a  poor  soul,  as  with  one  who 
hath  a  work  to  do,  and  if  it  be  not  done,  the  danger 
is  great  ;  if  it  be  done,  so  is  the  advantage.  But 
he  knows  not  how  to  begin,  nor  how  to  proceed ; 
and  so,  through  discouragement,  lets  all  alone,  and 
runs  the  hazard. 

Fourth.  The  enlightened  understanding  sees 
largeness  enough  in  the  promises  to  encourage  it 
to  pray;  which  still  adds  to  it  strength  to  strength. 
As  when  men  promise  such  and  such  things  to  all 
that  will  come  for  them,  it  is  great  encouragement 
to  those  that  know  what  promises  arc  made,  to 
come  and  ask  for  them, 

F'tftli.  The  understanding  being  enlightened,  way 
is  made  for  the  soul  to  come  to  God  with  suitable 
arguments,  sometimes  in  a  way  of  expostulation, 
as  Jacob.  Ce.  xxxu.  9.  Sometimes  in  way  of  suppli- 
cation, yet  not  in  a  verbal  way  only,  but  even  from 
the  heart  there  is  forced  by  the  Spirit,  through  the 
understanding,  such  effectual  arguments  as  moveth 
the  heart  of  God.  When  Ephraim  gets  a  right 
understanding  of  his  own  unseemly  carriages  to- 
wards the  Lord,  then  he  begins  to  bemoan  himself. 
Je.  xxxi.  i&— 20.  And  iu  bemoaning  of  himself,  he  used 
such  arguments  with  the  Lord,  that  it  atlects  his 
heart,  draws  out  forgiveness,  and  makes  Ephraim 
pleasant  in  his  eyes  through  Jesus  Christ  our  Lord ; 
'  I  have  surely  heard  Ephraim  bemoaning  himself 
tlvm,''  saith  God,  '  Thou  hast  chastised  me,  and  I 
was  chastised ;   as  a  bullock  unaccustomed  to  the 

VOL.  I. 


yohe;  turn  tliou  me,  and  I  shall  be  turned;  for 
thou  art  the  Lord  my  God.  Surely  after  that  I 
was  turned,  I  repented,  and  after  that  I  was  in- 
structed,' or  had  a  right  understanding  of  myself, 
*  I  smote  upon  vvy  thigh,  I  was  ashamed  ;  yea,  even 
confounded ;  because  I  did  bear  the  reproach  of  my 
youth.'  These  be  Ephraim's  complaints  and  be- 
moanings  of  himself;  at  which  the  Lord  breaks 
forth  into  these  heart-melting  expressions,  saying, 
'/s  Ephraim  my  dear  son  1  Is  lie  a,  pleasant  child? 
For  since  I  spake  against  him,  1  do  earnestly  re- 
member him  still;  therefore  my  bowels  are  troubled 
for  him  ;  I  will  surely  have  mercy  upon  him,  saith 
the  Lord.'  Thus,  you  see,  that  as  it  is  required 
to  pray  Avith  the  Spirit,  so  it  is  to  pray  with  the 
understanding  also.  And  to  illustrate  what  hath 
been  spoken  by  a  similitude: — set  the  case,  there 
should  come  two  a-begging  to  your  door ;  the  one 
is  a  poor,  lame,  wounded,  and  almost  starved  crea- 
ture, the  other  is  a  healthful  lusty  person ;  these 
two  use  the  same  words  in  their  begging ;  the  one 
saith  he  is  almost  starved,  so  doth  the  other  :  but 
yet  the  man  that  is  indeed  the  poor,  lame,  or 
maimed  person,  he  speaks  with  more  sense,  feeling, 
and  understanding  of  the  misery  that  is  mentioned 
in  their  begging,  than  the  other  can  do ;  and  it  is 
discovered  more  by  his  aflectionate  speaking,  his 
bemoaning  himself.  His  pain  and  poverty  make 
him  speak  more  in  a  spirit  of  lamentation  than  the 
other,  and  he  shall  be  pitied  sooner  than  the  other, 
by  all  those  that  have  the  least  dram  of  natural  af- 
fection or  pity.  Just  thus  it  is  with  God:  there 
are  some  who  out  of  custom  and  formality  go  and 
pray ;  there  are  others  who  go  in  the  bitterness  of 
their  spirits:  the  one  he  prays  out  of  bare  notion 
and  naked  knowledge ;  the  other  hath  his  words 
forced  from  him  by  the  anguish  of  his  soul.  Surely 
that  is  the  man  that  God  will  look  at,  '  even  to  Idtii 
that  is  poor,'  of  an  humble  '  and  of  a  contrite  spirit, 
and  trembleth  at  my  word.'  is.  Lwi.  j. 

Sixth.  An  understanding  well  enlightened  is  of 
admirable  use  also,  both  as  to  the  matter  and 
manner  of  prayer.  lie  that  hath  his  understand- 
ing well  exercised,  to  discern  between  good  and 
evil,  and  in  it  placed  a  sense  either  of  the  misery 
of  man,  or  the  mercy  of  God;  that  soul  hath  no 
need  of  the  writings  of  other  men  to  teach  him  by 
forms  of  prayer.  For  as  he  that  feels  the  pain 
needs  not  to  be  learned  to  cry  0  I  even  so  he  that 
hath  his  understanding  opened  by  the  Spirit  needs 
not  so  to  be  taught  of  other  men's  prayers,  as  that 
he  cannot  pray  without  them.  The  present  sense, 
feeling,  and  pressure  that  lieth  upon  his  spirit,  pro- 
vokes him  to  groan  out  his  request  unto  the  Lord. 
When  David  had  the  pains  of  hell  catching  hold 
on  him,  and  the  sorrows  of  hell  compassing  him 
about,  he  needs  not  a  bishop  in  a  surplice  to  learn 
him  to  say,  *  0  Lord,  1  beseech  thee,  deUver  my 
soul.'  rs.  cx\l  i  i.  Or  to  look  into  a  book,  to  teach 
4  L 


63-i 


ON   PRAYING  IN   THE   SPIRIT. 


l.iin  in  a  form  to  pour  out  Iiis  licart  before  God. 
It  is  the  nature  of  the  heart  of  Sick  men,  in  their 
pain  and  sickness,  to  vent  itself  for  case,  by  dolor- 
ous f^roans  and  comjilainiiigs  to  them  that  stand 
by.  Thus  it  was  witli  David,  in  Ps.  xxxviii.  1-12.  And 
tlius,  blessed  be  the  Lord,  it  is  wilh  them  that  are 
endued  with  the  grace  of  God. 

Seventh.  It  is  necessary  that  there  be  an  enlight- 
ened understanding,  to  the  end  that  the  soul  be 
kept  in  a  continuation  of  the  duty  of  prayer. 

The  people  of  God  are  not  ignorant  how  many 
wiles,  tricks,  and  temptations  the  devil  hath  to 
make  a  poor  soul,  who  is  truly  willing  to  have  the 
Lord  Jesus  Christ,  and  that  upon  Christ's  terms 
too ;  1  say,  to  tempt  that  soul  to  be  weary  of  seek- 
ing the  face  of  God,  and  to  think  that  God  is  not 
willing  to  have  mercy  on  such  a  one  as  him.  Ay, 
saitli  Satan,  thou  mayest  pray  indeed,  but  thou 
shalt  not  prevail.  Thou  seest  thine  heart  is  hard, 
cold,  dull,  and  dead ;  thou  dost  not  pray  with  the 
Spirit,  thou  dost  not  pray  in  good  earnest,  thy 
thoughts  are  running  after  other  things,  Avhen  thou 
pretendcst  to  pray  to  God.  Away  hypocrite,  go 
no  further,  it  is  but  in  vain  to  strive  any  longer  ! 
Here  now,  if  the  soul  be  iiot  well  informed  in  its 
understanding,  it  will  presently  cry  out,  '  the  Lord 
hatb  forsaken  me,  and  my  Lord  hath  forgotten  me.' 
Is.  iiix.  14,  Whereas  the  soul  rightly  informed  and 
enlightened  saith,  Well,  I  will  seek  the  Lord,  and 
wait ;  I  will  not  leave  off,  though  the  Lord  keep 
silence,  and  speak  not  one  word  of  comfort,  is.  xi.  27. 
lie  loved  Jacob  dearly,  and  yet  he  made  him  wrestle 
before  he  had  the  blessing.  Ge.  xixii.  25-27.  Seeming 
delays  in  God  are  no  tokens  of  his  displeasure;  he 
may  hide  his  face  from  his  dearest  saints,  is.  viii.  17. 
He  loves  to  keep  his  people  praying,  and  to  find 
them  ever  knocking  at  the  gate  of  heaven ;  it  may 
be,  says  the  soul,  the  Lord  tries  me,  or  he  loves  to 
hear  me  groan  out  my  condition  before  him. 

The  woman  of  Canaan  would  not  take  seeming 
denials  for  real  ones ;  she  knew  the  Lord  was  gra- 
cious, and  the  Lord  will  avenge  his  people,  though 
he  bear  long  with  them.  Lu.  xviii.  i-s.  The  Lord 
liath  waited  longer  upon  me  than  1  have  waited 
upon  him ;  and  thus  it  was  with  David,  '  I  waited 
patiently,'  saith  he  ;  that  is,  it  was  long  before  the 
Lord  answered  me,  though  at  the  last '  he  inclined ' 
liis  car  '  unto  me,  and  heard  my  cry.'  Ps.  xL  1.  And 
the  most  excellent  remedy  for  this  is,  an  under- 
btanding  well  informed  and  enlightened.  Alas, 
Iiow  many  poor  souls  are  there  in  the  world,  that 
truly  fear  tiie  Lord,  who,  because  they  arc  not  well 
informed  in  their  understanding,  are  oft  ready  to 
give  up  all  for  lust,  upon  almost  every  trick  and 
temptation  of  Satan  !  The  Lord  pity  them,  and 
help  them  to  '  pray  with  the  Spirit,  and  with  the 
imdcrstanding  also.'  Much  of  mine  own  experience 
could  I  here  discover ;  when  I  have  been  in  my  fits 
of  agony  of  spirit,  I  have  been  strongly  persuaded 


to  leave  ofi",  and  to  seek  the  Lord  no  longer  ;*  but 
being  made  to  understand  what  great  sinners  the 
Lord  hath  had  mercy  upon,  and  how  large  his  pro- 
mises were  still  to  sinners  ;  and  that  it  was  not  the 
whole,  hut  the  sick,  not  the  righteous,  but  the  sin- 
ner, not  the  full,  but  the  empty,  that  he  extended. 
his  grace  and  mercy  unto.  This  made  me,  through 
the  assistance  of  his  Holy  Spirit,  to  cleave  to  him, 
to  hang  upon  him,  and  yet  to  cry,  though  for  the 
present  he  made  no  answer;  and  the  Lord  help  all 
his  poor,  tempted,  and  afflicted  people  to  do  the 
like,  and  to  continue,  though  it  be  long,  according 
to  the  saying  of  the  prophet.  liab.  ii.  3.  And  to  help 
thorn  (to  that  end)  to  pray,  not  by  the  inventions 
of  men,  and  their  stinted  forms,  but  '  with  the 
Spirit,  and  with  the  understanding  also.' 

[Queries  and  Objections  answered.'] 

And  now  to  answer  a  query  or  two,  and  so  to 
pass  on  to  the  next  thing. 

Query  First.  But  what  would  you  have  us  poor 
creatures  to  do  that  cannot  tell  how  to  pray  ?  the 
Lord  knows  I  know  not  either  how  to  pray,  or  what 
to  pray  for. 

Answ.  Poor  heart  I  thou  canst  not,  thou  corn- 
plainest,  pray.  Canst  thou  see  thy  misery  ?  Hath 
God  showed  thee  that  thou  art  by  nature  under  the 
curse  of  his  law  ?  If  so,  do  not  mistake,  I  know 
thou  dost  groan  and  that  most  bitterly.  I  am 
persuaded  thou  canst  scarcely  be  found  doing  any 
thing  in  thy  calling,  but  prayer  breaketh  from  thy 
heart.  Have  not  thy  groans  gone  up  to  heaven 
from  every  corner  of  thy  house  ?  Ro.  viu.  26.  I  know 
it  is  thus ;  and  so  also  doth  thine  own  sorrowful 
heart  witness  thy  tears,  thy  forgetfulness  of  thy 
calling,  &c.  Is  not  thy  heart  so  full  of  desires 
after  the  things  of  another  world,  that  many  times 
thou  dost  even  forget  the  things  of  this  world  ? 
Prithee  read  this  scripture.  Job  xxiii.  13. 

Query  Second.  Yea,  but  when  I  go  into  secret, 
and  intend  to  pour  out  my  soul  before  God,  1  can 
scarce  say  anything  at  all. 

Answ.  1.  Ah  !  sweet  soul  !  it  is  not  thy  words 
that  God  so  much  regards,  as  that  he  will  not  mind 
thee,  except  thou  comest  before  him  with  some 
eloquent  oration.  His  eye  is  on  the  brokcnness  of 
thine  heart ;  and  that  it  is  that  makes  the  very 
bowels  of  the  Lord  to  run  over.  '  A  broken  and  a 
contrite  heart,  0  God,  thou  wilt  not  despise.'  Pa.  u.  17. 

2.  The  stopping  of  tliy  words  may  arise  from 
overmuch  trouble  in  thy  heart.  David  was  so 
troubled  sometimes,  that  he  could  not  speak.  Ps. 
lx.\vii.  3, 4.  But  this  may  comfort  all  such  sorrowful 
hearts  as  thou  art,  that  though  thou  canst  not 
through  the  anguish  of  thy  spirit  speak  much,  yet 


*  '  In  these  days,  I  should  find  my  heart  to  shut  itself  up 
against  the  Lord,  and  against  his  holy  Word :  I  have  found 
my  unbelief  to  set,  as  it  were,  the  shoulder  to  the  door  to  keep 
hiiu  ovA.'— Grace  Abounding,  No.  81. — ^i.'n. 


ON    PRAYING   IN   THE   SPIRIT. 


635 


the  Holy  Spirit  stirs  up  in  tliinc  Iieart  groans  and 
siglis,  so  much  the  more  vehement:  when  the  mouth 
is  hindered,  yet  the  spirit  is  not.  Moses,  as  afore- 
said, made  heaven  ring  again  with  his  prayers, 
■when  (tiiat  we  read  of)  not  one  word  came  out  of 
his  mouth.  Ex.  xiv.  15.      Jiut, 

3.  If  thou  wouldst  more  fully  express  thyself 
before  the  Lord,  stud}',  first,  Thy  filthy  estate ; 
secondly,  God's  promises;  thirdly,  The  heart  of 
Christ.  Which  thou  mayest  know  or  discern,  (I.) 
By  his  condescension  and  bloodshed.  (2.)  By  the 
mercy  he  hath  extended  to  great  sinners  formerly, 
and  plead  thine  own  vileness,  by  way  of  bemoan- 
ing; Christ's  blood  by  way  of  expostulation;  and 
in  thy  prayers,  let  the  mercy  that  he  hath  extended 
to  other  great  sinners,  together  with  his  rich  pro- 
mises of  grace,  be  much  upon  thy  heart.  Yet  let 
me  counsel  thee,  {a.)  Take  heed  that  thou  content 
not  thyself  with  words,  (b.)  That  thou  do  not 
think  that  God  looks  only  at  them  neither.  But,  (c.) 
Plowever,  whether  thy  words  be  few  or  many,  let 
thine  heart  go  with  them  ;  and  then  shalt  thou  seek 
him,  and  find  him,  when  thou  shalt  seek  him  with 
thy  whole  heart.  Je.  x\ix.  13. 

Ohjeclion.  But  though  you  have  seemed  to  speak 
against  any  other  way  of  praying  but  by  tlie  Spirit, 
yet  here  you  yourself  can  give  direction  how  to 
pray. 

Answ.  We  ought  to  prompt  one  another  forward 
to  prayer,  though  we  ought  not  to  make  for  each 
other  forms  of  prayer.  To  exhort  to  pray  with 
Christian  direction,  is  one  thing,  and  to  make 
stinted  forms  for  the  tying  up  the  Spirit  of  God  to 
tliem,  is  another  thing.  The  apostle  gives  them 
no  form  to  pray  withal,  yet  directs  to  prayer, 
Ep.  vi.  18;  Ro.  XV.  30-32.  Let  no  man  therefore  con- 
clude, that  because  we  may  with  allowance  give 
instructions  and  directions  to  pray,  that  therefore 
it  is  lawful  to  make  for  each  other  forms  of  prayer. 

Object.  But  if  we  do  not  use  forms  of  prayer, 
how  shall  we  teach  our  children  to  pray? 

A7is^-o.  My  judgment  is,  that  men  go  the  wrong 
way  to  learn  their  children  to  pray,  in  going  about 
so  soon  to  learn  them  any  set  company  of  words, 
as  is  the  common  use  of  poor  creatures  to  do. 

For  to  me  it  seems  to  be  a  better  way  for  people 
betimes  to  tell  their  children  what  cursed  creatures 
they  are,  and  how  they  are  under  the  wrath  of 
God  by  reason  of  original  and  actual  sin  ;  also  to 
tell  them  the  nature  of  God's  wrath,  and  the  dura- 
tion of  the  misery ;  which  if  they  conscientiou.sly 
do,  they  would  sooner  learn  their  children  to  pray 
than  they  do.  The  way  that  men  learn  to  pray. 
It  is  by  conviction  for  sin ;  and  this  is  the  way  to 
make  our  sweet  babes  do  so  too.  But  the  other 
way,  namely,  to  be  busy  in  learning  children  forms 
of  prayer,  before  they  know  any  thing  else,  it  is 
the  next  Avay  to  make  them  cursed  hypocrites,  and 
to  puff  them  up  with  pride.      Learn  therefore  your 


children  to  know  their  wretched  state  and  condi- 
tion ;  tell  them  of  hell-fire  and  their  sins,  of  dam- 
nation, and  salvation;  the  way  to  escape  the  one, 
and  to  enjoy  the  other,  if  you  know  it  yourselves, 
and  this  will  make  tears  run  down  your  sweet 
babes'  eyes,  and  hearty  groans  flow  from  their 
hearts  ;  and  then  also  you  may  tell  them  to  whom 
they  should  pray,  and  through  whom  they  should 
pray :  you  may  tell  them  also  of  God's  promises, 
and  his  former  grace  extended  to  sinners,  accord- 
ing to  the  word. 

Ah!  poor  sweet  babes,  the  Lord  open  their 
eyes,  and  make  them  holy  Christians.  Saith 
David,  '  Come,  ye  children,  hearken  unto  me ;  I 
will  teach  you  the  fear  of  the  Lord.'  P3.xxxiv.11. 
lie  doth  not  say,  I  will  muzzle  you  up  in  a  form 
of  prayer;  but  *  I  will  teach  you  the  fear  of  the 
Lord;'  which  is,  to  see  their  sad  states  by  nature, 
and  to  be  instructed  in  the  truth  of  the  gospel, 
which  doih  through  the  Spirit  beget  prayer  in 
every  one  that  in  truth  learns  it.  And  the  more 
you  learn  them  this,  the  more  will  their  hearts  run 
out  to  God  in  prayer.  God  never  did  account  Paul 
a  praying  man,  until  he  was  a  convinced  and  con- 
verted man ;   no  more  will   it  be  with  any  else. 

Ae.ix.  11. 

Object,.  But  we  find  that  the  disciples  desired 
that  Christ  would  teach  them  to  pray,  as  John 
also  taught  his  disciples ;  and  that  thereupon  he 
taught  them  that  form  called  the  Lord's  Pr.\yer. 

Answ.  1.  To  be  taught  by  Christ,  is  that  which 
not  only  they,  but  we  desire;  and  seeing  he  is  not 
here  in  his  person  to  teach  us,  the  Lord  teach  us 
by  his  Word  and  Spirit ;  for  the  Spirit  it  is  which 
he  hath  said  he  would  send  to  supply  in  his  room 
when  he  went  away,  as  it  is.  Jn.xiv.i6;  xvi.  7. 

2.  As  to  that  called  a  form,  I  cannot  think  that 
Christ  intended  it  as  a  stinted  for.m  of  prayer.  (1.) 
Because  he  himself  layeth  it  down  diversely,  as  is 
to  be  seen,  if  you  compare  Mat.  vi. ;  Ln.  xi.  Whereas 
if  he  intended  it  as  a  set  form,  it  must  not  havo 
been  so  laid  down,  for  a  set  form  is  so  many  words 
and  no  more.  (2.)  We  do  not  find  that  the  apostles 
did  ever  observe  it  as  such;  neither  did  they  admo- 
nish others  so  to  do.  Search  all  their  epistles,  yet 
surely  they,  both  for  knowledge  to  discern,  and 
faithfulness  to  practise,  were  as  eminent  as  any 
HE  ever  since  in  the  world  which  would  impose  it. 

[3.]  But,  in  a  word,  Christ  by  those  words, 
'  Our  Father,'  <kc.,  doth  instruct  his  people  what 
rules  they  should  observe  in  their  prayers  to  God. 
(1.)  That  they  should  pray  in  faith.  (2.)  To  God 
in  the  heavens.  (3.)  For  such  things  as  are  ac- 
cording to  his  will,  (tc.  Pra}'  thus,  or  after  this 
manner. 

Object.  But  Christ  bids  pray  for  tlie  Spirit;  thi:^ 
iaiplieili,  that  men  without  the  Spirit  may  uot- 
withstamling  pray  and  be  heard.     See  Lu.  xi.  9-i.i. 

Answ.  The  speech  of  Christ  there  is  directed  to 


C36 


ON    PRAYING    IN    THE    SPIRIT. 


lis  own.  Ycr.  1.  Christ's  felling  of  tliein  tliat  God 
would  give  Ills  Holy  Spirit  to  them  that  ask  him, 
is  to  be  understood  of  giving  more  of  the  Holy 
Spirit ;  for  still  they  arc  tlie  disciples  spoken  to, 
which  had  a  measure  of  tlie  Spirit  already;  for  he 
saitli,  '  when  ye  pray,  sny.  Our  Father,'  ver.  2. 
I  say  unto  you.  ver.  8.  And  I  say  unto  you,  ver.  9, 
'  If  yc  then,  being  evil,  know  how  to  give  good 
giftsunto  your  children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  tliat 
a.-k  him,'  ver.  13.  Christians  ought  to  pray  for 
ilie  Spirit,  that  is,  for  more  of  it,  tliougli  God  hath 
endued  them  with  it  already. 

Quest.  Then  would  you  have  none  pray  but  thoic 
that  know  they  are  the  disciplts  of  Christ  ? 

Answ.  Yes. 

1.  Let  every  soul  that  would  be  saved  pour  out 
itself  to  God,  thougli  it  cannot  tlirough  temptation 
conclude  itself  a  chil  1  of  God.     And, 

2.  I  know  if  the  grace  of  God  be  in  thee,  it  will 
be  as  natural  to  thee  to  groan  out  thy  condition, 
as  it  is  for  a  sucking  child  to  cry  for  the  breast. 
Prayer  is  one  of  the  first  things  that  discovers  a 
man  to  be  a  Christian.  Ac.  ix.  n.  But  yet  if  it  be 
right,  it  is  such  prayer  as  followeth.  (1.)  To  de- 
sire God  in  Christ,  for  himself,  for  his  holiness, 
love,  wisdom,  and  glory.  For  right  prayer,  as  it 
runs  only  to  God  througli  Christ,  so  it  centres  in 
him,  and  in  him  alone.  '  Whom  have  I  in  heaven 
hut  tJiee?  And  there  is  none  upon  earth  that  I 
desire,'  long  for,  or  seek  after,  'beside  thee.'  Fs. 
ixiiii.  25.  (2.)  That  the  soul  might  enjoy  continually 
communion  with  him,  both  here  and  hereafter.  '  I 
shall  be  satisfied,  when  I  awake  with  '  thine  ima^^e, 
or  in  'thy  likeness,'  rs.  ivii.  15.  'For  in  this  we 
groan  earnestly,'  &,c.  2  Co.  v.  2.  (3.)  Right  prayer 
is  accompanied  with  a  continual  labour  after  that 
which  is  prayed  for.  '  My  soul  ivaiteth  for  the  Lord 
more  than  they  that  watch  for  the  mornino-.'  Ps. 
cxxi.  6.  '  I  will  rise  now,  I  will  seek  him  whom  my 
soul  loveth.'  Ca.  iii.2.  For  mark,  I  beseech  you, 
tlicre  are  two  things  that  provoke  to  prayer.  The 
one  is  a  detestation  to  sin,  and  the  things  of  this 
life;  the  other  is  a  longing  desire  after  communion 
with  God,  in  a  holy  and  undefiled  state  and  inheri- 
tance. Compare  but  this  one  thing  with  most  of 
the  prayers  that  are  made  by  men,  and  you  shall 
find  tho.il  but  mock  prayers,  and  the  breathings  of 
an  abominable  spirit;  for  even  the  most  of  men 
either  not  pray  at  all,  or  else  only  endeavour  to 
mock  God  and  the  world  by  so  doing;  for  do  but 
compare  their  prayer  and  the  course°of  their  lives 
together,  and  you  may  easily  see  that  the  thing 
mcluded  in  their  prayer  is  the  least  looked  after 
by  their  lives.      0  sad  hypocrites  ! 

Tiius  have  I  briefly  showed  yon,  FmsT,  What 
prayer  is;  Seco.nd.  What  it  is  to  piay  with  the 
Spirit ;  TiiiitD,  What  it  is  to  pray  with  the  Spirit, 
ajid  with  the  under.-.ta;.din"  also. 


FODRXn.    [US£    AND    AlPLICATION.] 

T  shall  now  speak  a  woi"d  or  two  of  application, 
and  so  conclude  witlt,  First,  A  word  of  informa- 
tion; Second,  A  word  of  encouragement;  Third,  A 
word  of  rebuke. 

Use  First,  A  word  of  information. 

For  the  first  to  inform  you;  as  prayer  is  the 
duty  of  every  one  of  the  children  of  God,  and  car- 
ried on  by  the  Spirit  of  Christ  in  the  soul ;  so 
every  one  that  doth  but  offer  to  take  upon  him  to 
pray  to  the  Lord,  had  need  be  very  wary,  and  go 
about  that  work  especially  with  the  dread  of  God, 
as  well  as  with  hopes  of  the  mercy  of  God  through 
Jesus  Christ. 

Prayer  is  an  ordinance  of  God,  in  wliich  a  man 
draws  very  near  to  God ;  and  therefore  it  calletb 
for  so  much  the  more  of  the  assistance  of  the  grace 
of  God  to  help  a  soul  to  pray  as  becomes  one  that 
is  in  the  presence  of  him.  It  is  a  shame  for  a  man 
to  behave  himself  irreverently  before  a  king,  but  a 
sin  to  do  so  before  God.  And  as  a  king,  if  wise,  is 
not  pleased  with  an  oration  made  up  with  unseemly 
words  and  gestures,  so  God  takes  no  pleasure  in 
the  sacrifice  of  fools.  Ec.  v.  1, 4.  It  is  not  long  dis- 
courses, nor  eloquent  tongues,  that  are  the  things 
which  are  pleasing  in  the  ears  of  the  Lord ;  but  a 
humble,  broken,  and  contrite  heart,  that  is  sweet 
in  the  nostrils  of  the  heavenly  Majesty.  Ps.  li.  I7;ls. 
ivii.  1.5.  Therefore  for  information,  know  that  there 
are  these  five  things  that  are  obstructions  to  prayer, 
and  even  make  void  the  requests  of  the  creature. 

1.  When  men  regard  iniquity  in  their  hearts,  at 
tlie  time  of  their  prayers  before  God.  '  If  I  regard 
iniquity  in  my  heart,  the  Lord  will  not  hear  '  my 
prayer.  Ps.  ixvi.is.  For  the  preventing  of  temptation, 
that  by  the  misunderstanding  of  this  may  seize  thy 
lieart,  when  there  is  a  secret  love  to  that  very  thing 
which  thou  with  thy  disse;nbling  lips  dost  ask  for 
strength  against.  For  this  is  the  wickedness  of 
man's  heart,  that  it  will  even  love,  and  hold  fast, 
that  which  with  the  mouth  it  prays  against :  and  of 
this  sort  are  they  that  honour  God  with  their  mouth, 
but  their  heart  is  far  from  liim.  is.  xxix.  13 ;  Eze.  xxxUi.  31. 
0 !  how  ugly  would  it  be  in  our  eyes,  if  we  should 
see  a  beggar  ask  an  alms,  with  an  intention  to 
throw  it  to  the  dogs  !  or  that  should  say  with  one 
breath,  Pray,  you  bestow  this  upon  me  ;  aud  witn 
the  uext,  I  beseech  you,  give  it  me  not !  And  ye^ 
thus  it  is  with  these  kind  of  persons ;  with  their 
mouth  they  say,  '  Tliy  will  be  done;'  and  with 
their  hearts  nothing  less.  With  their  mouth  say, 
'Hallowed  be  thy  name;'  and  with  their  hearts 
and  lives  they  delight  to  dishonour  him  all  the  day 
long.  These  be  the  prayers  that  become  sin,  Ps. 
cix.  7,  and  though  tliey  put  them  up  often,  yet  the 
Lord  will  never  answer  them.   2  Sa.  xxii.  42. 

2.  When  men  pray  for  a  show  to  be  heard,  and 
thought  somebody  in  religion,  and  the  like ;  these 


ON   PRAYING   IN   THE   SPirdT, 


637 


prayers  also  fall  far  sliort  of  GoJ's  approbation, 
and  are  never  liks  to  be  answered,  ia  reference  t'» 
eternal  life.  There  are  two  sorts  of  men  that  pray 
to  this  end. 

(1.)  Your  trencher  chaplains,  that  thrust  them- 
selves into  great  men's  families,  pretending  the 
worship  of  God,  when  in  truth  the  great  business 
is  their  own  bellies ;  and  were  notably  painted  out 
by  Allah's  prophets,  and  also  Nebuchadnezzar's 
wise  men,  who,  though  they  pretended  great  devo- 
tion, yet  their  lusts  and  their  bellies  were  the  great 
thingsairiied  at  bytheminall  theirpiecesof  devotion. 

(2.)  Them  also  that  seek  repute  and  applause  for 
tlieir  eloquent  terms,  and  seek  more  to  tickle  the 
ears  and  heads  of  their  hearers  than  anything  else. 
These  be  they  that  pray  to  be  heard  of  men,  and 
have  all  their  reward  already.  Mat.  vi.  5.  These 
persons  are  discovered  thus,  (a.)  They  eye  onlytheir 
auditory  in  their  expressions,  {b.)  They  look  for 
commendation  when  they  have  done,  (c.)  Their 
hearts  either  rise  or  fall  according  to  their  praise 
or  enlargement,  {d.)  The  length  of  their  prayer 
jjleaseth  them  ;  and  that  it  might  be  long,  they 
will  vainly  repeat  things  over  and  over.  Mat.  vi.  7. 
They  study  for  enlargements,  but  look  not  from 
what  heart  they  come ;  they  look  for  returns,  but 
it  is  the  windy  applause  of  men.  And  therefore  they 
love  not  to  be  in  their  chamber,  but  ;imong  company: 
and  if  at  any  time  conscience  thrusts  them  into 
their  closet,  yet  hypocrisy  will  cause  them  to  be 
heard  in  the  streets ;  and  when  their  mouths  have 
done  going  tlieir  prayei's  are  ended ;  for  they  wait 
not  to  hearken  what  the  Lord  will  say.   rs.  ixxxv.  8. 

3.  A  third  sort  of  prayer  that  will  not  be  ac- 
cepted of  God,  it  is,  when  either  they  pray  for 
wrong  things,  or  if  for  right  things,  yet  that  the 
thing  prayed  for  might  be  spent  upon  their  lusts, 
and  laid  out  to  wrong  ends.  Some  have  not, 
because  they  ask  not,  saitli  James,  and  others  ask 
and  have  not,  because  they  ask  amiss,  that  they  may 
consume  it  on  their  lusts.  Ja.  iv.  2—4.  Ends  contrary 
to  God's  will,  is  a  great  argument  with  God  to  frus- 
trate the  petitions  presented  before  him.  Hence 
it  is  that  so  many  pray  for  this  and  that,  and  yet 
receive  it  not.  God  answers  them  only  with  silence; 
they  have  their  words  for  their  labour ;  and  that 
is  all.  Object.  But  God  hears  some  persons,  though 
their  hearts  be  not  right  with  him,  as  he  did  Israel, 
in  giving  quails,  though  they  spent  them  upon  their 
lusts.  Ps.  cvi.  14.  Answ.  If  he  doth,  it  is  in  judg- 
ment, not  in  mercy.  lie  gave  them  their  desire 
indeed,  but  they  had  better  have  been  without  it, 
for  he  '  sent  leanness  into  their  soul.'  Ps.  cvL  lu. 
Woe  be  to  that  man  that  God  answereth  thus. 

4.  Another  sort  of  prayers  there  are  that  are 
not  answered  ;  and  those  arc  such  as  are  made 
by  men,  and  presented  to  God  in  their  own  persons 
only,  without  their  appearing  in  the  Lord  Jesus. 
I'or  though  God  hath  appointed  prayer,  and  pro- 


mised to  hear  the  prayer  of  the  creature,  yet  not 
the  prayer  of  any  creature  that  comes  not  in  Christ. 
'If  ye  shall  ask  anything  in  my  name.'  And 
wltether  ye  eat  or  drink,  or  whatsoever  ye  do,  do 
all  in  the  name  of  the  Lord  Jesus  Christ.  Col.  tii.  17. 
'  If  ye  shall  ask  anything  in  my  jiame,'  (fee.  Jn.  \\v. 
13,  14,  though  you  be  never  so  devout,  zealous,  ear- 
nest, and  constant  in  prayer,  yet  it  is  in  Christ  only 
that  you  must  be  heard  and  accepted.  Bat,  alas  ! 
the  most  of  men  know  not  what  it  is  to  como  to 
him  in  the  name  of  the  Lord  Jesus,  which  is  the 
reason  they  either  live  wicked,  pray  wicked,  and 
also  die  wicked.  Or  else,  2.  That  they  attain  to 
nothing  else  but  what  a  mere  natural  man  may 
attain  unto,  as  to  be  exact  in  word  and  deed  be- 
twixt man  and  man,  and  only  with  the  righteous- 
ness of  the  law  to  appear  before  God, 

5.  The  last  thing  that  hindcreth  prayer  is,  the 
form  of  it  without  the  power  It  is  an  easy  thing 
for  men  to  be  very  hot  for  such  things  as  forms  of 
prayer,  as  they  are  written  in  a  book  ;  but  yet  they 
are  altogether  forgetful  to  inquire  with  themselves, 
whether  they  have  the  spirit  and  power  of  prayer. 
These  men  are  like  a  painted  man,  and  their 
prayers  like  a  false  voice.  They  in  person  appear 
as  hj^ocrites,  and  tlieir  prnyers  are  an  abomina- 
tion. Pr.  x.xviii.  9.  When  they  say  they  have  been 
pouring  out  their  souls  to  God  he  saith  they  have 
been  howling  like  dogs.   iio.  vii.  14. 

When  therefore  thou  intendest,  or  art  minded  to 
pray  to  the  Lord  of  heaven  and  earth,  consider  these 
following  particulars.  1.  Consider  seriously  what 
thou  wantest.  Do  not,  as  many  who  in  their  words 
only  beat  the  air,  and  ask  for  such  things  as  indeed 
they  do  not  desire,  nor  see  that  they  stand  in  need 
thereof.  2.  When  thou  seest  what  thou  wantest, 
keep  to  that,  and  take  heed  thou  pray  sensibly. 

Object.  But  I  have  a  sense  of  nothing ;  then,  by 
your  argument,  I  must  not  pray  at  all. 

Ansio.  1.  If  thou  findest  thyself  senseless  in 
some  sad  measure,  yet  thou  canst  not  complain  of 
that  senselessness,  but  by  being  sensible  there  is 
a  sense  of  senselessness.  According  to  thy  sense, 
then,  that  thou  hast  of  the  need  of  anything,  so 
pray  ;  Lu.  viii.9,  and  if  thou  art  sensible  of  thy  sense- 
lessness, pray  the  Lord  to  make  thee  sensible  of 
whatever  thou  findest  thine  heart  senseless  of. 
This  was  the  usual  practice  of  the  holy  men  of  God. 
•Lord,  make  me  to  know  mine  end,'  saith  David. 
Ps.  xxxU.  4.  *  Lord,  open  to  us  this  parable,'  said  the 
disciples.  Lu.  viii.  y.  And  to  this  is  annexed  the  pro- 
mise, *  Call  unto  me  and  I  will  answer  thee,  and  show 
thee  great  and  mighty  things  which  thou  knowest 
not, 'that  thou  art  not  bensible  of.  Je.  xxxiii.  3.     But, 

Amw.  2.  Take  heed  that  thy  heart  go  to  God 
as  well  as  thy  mouth.  Let  not  thy  mouth  go  any 
further  than  thou  strivest  to  draw  thine  heart  along 
with  it.  David  would  lift  his  heart  and  soul  to  the 
Lord;    and  good  reason;    for  so  far  as  a  man's 


03b 


ON   PRAYING   IN   THE   SPIRIT. 


moiitli  ffoctli  aloi'S  without  Lis  lieart,  so  far  it  is 
but  Ilp-Iabour  only;  and  though  God  calls  for,  and 
accoptcth  the  calves  of  the  lips,  yet  the  lips  with- 
out the  heart  argueth,  not  only  senselessness,  but 
our  being  without  sense  of  our  senselessness  ;  and 
therefore' if  thou  hast  a  mind  to  enlarge  in  prayer 
before  God,  see  that  it  be  with  tliy  heart. 

Answ.  3.  Take  heed  of  affecting  expressions, 
and  so  to  please  thyself  with  the  use  of  them,  that 
thou  forget  not  the  life  of  prayer. 

I  shall  conclude  this  use  with  a  caution  or  two. 
CaiUion  1 .  And  the  first  is.  Take  heed  thou  do 
not  throw  off  prayer,  through  sudden  persuasions 
that  thou  hast  not  the  Spirit,  neither  prayest 
thereby.  It  is  the  great  work  of  the  devil  to  do 
Ids  best,  or  rather  worst,  against  the  best  prayers. 
lie  will  flatter  your  false  dissembling  hypocrites, 
a)id  feed  them  with  a  thousand  fancies  of  well- 
doiug,  when  their  very  duties  of  prayer,  and  all 
other,  stink  in  the  nostrils  of  God,  when  he  stands 
at  a  poor  Joshua's  hand  to  resist  him,  that  is,  to 
persuade  him,  that  neither  his  person  nor  perform- 
ances are  accepted  of  God.  is.  kv.  5.  Zec.  iii.  i.  Take 
heed,  therefore,  of  suchfalseconcUisions  and  ground- 
less discouragements;  and  though  such  persuasions 
do  come  in  upon  thy  spirit,  be  so  far  from  being 
discouraged  by  them,  that  thou  use  them  to  put 
thee  upon  further  sincerity  and  restlessness  of 
spirit,  in  thy  approaching  to  God. 

Caution  2.  As  such  sudden  temptations  should 
Let  ttl  I  not  stop  thee  from  prayer,  and  pouring 
ruptions  stop  out  thy  soul  to  God  ;  so  neither  should 
thine  own  heart's  corruptions  hinder 
thee.  It  may  be  thou  mayest  find  in  thee  all 
those  things  before  mentioned,  and  that  they  will 
be  endeavouritig  to  put  forth  themselves  in  thy 
praying  to  him.  Thy  business  then  is  to  judge 
them,  to  pray  against  them,  and  to  lay  thyself  so 
much  the  more  at  the  foot  of  God,  in  a  sense  of 
thy  own  vileness,  and  rather  make  an  argument 
from  thy  vileness  and  corruption  of  heart,  to  plead 
with  God  for  justifying  and  sanctifying  grace,  than 
an  argument  of  discouragement  and  despair.  David 
went  this  way.  '  0  Lord,'  saitli  he,  '  pardon  mine 
iniquity,  for  it  is  great.'  Pa.  xxv.  11. 

UhE  Second.  A  word  of  encouragement. 
And  therefore,  secondly,  to  speak  a  word  by  way 
of  encouragement,  to  the  poor,  tempted,  ar.d  cast 
down  soul,  to  pray  to  God  through  Christ.  Though 
all  prayer  that  is  accepted  of  God  in  reference  to 
eternal  life  must  be  in  the  Spirit— for  that  only 
maketh  intercession  for  us  according  to  the  will  of 
(jod,  lU).  viiL  i'7. — yet  because  many  poor  souls 
uiuy  have  the  Holy  Spirit  working  on  them,  and 
stirring  of  them  to  groan  \nito  the  Lord  for  mercy, 
though  through  unbelief  they  do  not,  nor,  for  the 
present,  cannot  believe  that  they  are  the  people  of 
God,  such  as  he  delights  in;  yet  forasmuch  as  the 
truth  of  grace  may  be  in  them,  therefore  I  shall, 


to  encourage  them,  lay  down  further   these  few 
particulars. 

1.  That  scripture  in  ixi.  xi.  s,  is  very  encourag- 
ing to  any  poor  soul  that  doth  hunger  after  Christ 
Jesus.  In  ver.  5-7,  he  speaketh  a  parable  of  a  man 
that  went  to  his  friend  to  borrow  three  loaves,  who, 
because  he  was  in  bed,  denied  him  ;  yet  for  his 
importunity-sake,  he  did  arise  and  give  him,  clearly 
signifying  that  though  poor  souls,  through  the 
weakness  of  their  faith,  cannot  see  that  they  are 
the  friends  of  God,  yet  they  should  never  leave 
asking,  seeking,  and  knocking  at  God's  door  for 
mercy.  Mark,  saith  Christ,  '  I  say  unto  you, 
though  he  will  not  rise  and  give  him,  because  ho 
is  his  friend ;  yet  because  of  his  importunity,'  or 
restless  desires,  '  he  will  rise  and  give  him  as  many 
as  he  needeth.'  Poor  heart!  thou  criest  out  that 
God  will  not  regard  thee,  thou  dost  not  find  that 
thou  art  a  friend  to  him,  but  rather  an  enemy  in 
thine  heart  by  wicked  works.  Col.  i.  21.  And  thou 
art  as  though  thou  didst  hear  the  Lord  saying  to 
thee,  Trouble  me  not,  I  cannot  give  unto  thee,  as 
he  in  the  parable ;  yet  I  say,  continue  knocking, 
crying,  moaning,  and  bewailing  thyself.  I  tell 
thee,  '  though  he  will  not  rise  and  give  thee,  be- 
cause thou  art  his  friend ;  yet,  because  of  thy 
importunity,  he  will  arise  and  give  thee  as  many  as 
thou  needest.'  The  same  in  effect  you  have  dis- 
covered, Lu.  xviii.  in  the  parable  of  the  unjust  judge 
and  the  poor  widow ;  her  importunity  prevailed 
with  him.  And  verily,  mine  own  experience  tells 
me,  that  there  is  nothing  that  doth  more  prevail 
with  God  than  importunity.  Is  it  not  so  with  you 
in  respect  of  your  beggars  that  come  to  your  door? 
Though  you  have  no  heart  to  give  them  anything 
at  their  first  asking,  yet  if  they  follow  you,  bemoan- 
ing themselves,  and  will  take  no  nay  without  an 
alms  you  will  give  them  ;  for  their  continual 
begging  overcometh  you.  Are  there  bowels  in  you 
that  are  wicked,  and  will  they  be  wrought  upon 
by  an  importuning  beggar?  go  thou  and  do  the 
like.  It  is  a  prevailing  motive,  and  that  by  good 
experience,  he  will  arise  and  give  thee  as  many  as 
thou  needest.  Lu  .vi.  8. 

2.  Another  encouragement  for  a  poor  trerablijig 
convinced  soul  is,  to  consider  the  place,  throne,  or 
seat,  on  which  the  great  God  hath  placed  himself 
to  hear  the  petitions  and  prayers  of  poor  creatures; 
and  that  is  a  '  throne  of  grace.'  He.  iv.  16.  'The 
mercy-seat.'  Ex.  x.-cv.ss.  Which  signiiieth,  that  in 
the  days  of  the  gospel  God  hath  taken  up  his  seat, 
his  abiding-place,  in  mercy  and  forgiveness ;  and 
fi'om  thence  he  doth  intend  to  hear  the  sinner, 
and  to  commune  with  him,  as  he  saith,  Ex.  xxv.  23, — 
speaking  before  of  the  mercy-seat — '  And  there  I 
will  meet  with  thee,'  mark,  it  is  upon  the  mercy- 
seat  :  '  There  1  will  meet  with  thee,  and '  there  '  I 
will  commune  with  thee,  from  above  the  mercy- 
seat.'     Poor  souls!      They  are  very  apt  to  enter- 


ON   PRAYING   IN   THE   SPIRIT. 


C39 


lain  strange  tliouglits  of  God,  and  liis  carriage 
towards  them  :  and  suddenly  to  conclude  that  God 
will  have  no  regard  unto  them,  when  yet  he  is 
upon  the  mercy-seat,  and  hath  taken  up  his  place 
on  purpose  there,  to  the  end  he  may  hear  and 
regard  tlie  prayers  of  poor  creatures.  If  he  had 
said,  I  will  commune  with  thee  from  my  throne  of 
judgment,  then  indeed  you  might  have  trembled 
and  fled  from  the  face  of  the  great  and  glorious 
Majesty.  But  when  he  saith  he  will  hear  and 
commune  with  souls  upon  the  throne  of  grace,  or 
from  the  mercy-seat,  this  should  encourage  thee, 
and  cause  thee  to  hope,  nay,  to  '  come  boldly  unto 
the  throne  of  grace,  that  thou  mayest  obtain  mercy, 
and  find  grace  to  help  in  time  of  need.'  Re.  iv.  ic. 

3.  There  is  yet  another  encouragement  to  con- 
tinue in  prayer  with  God :   and  that  is  this  : 

As  there  is  a  mercy-seat,  from  whence  God  is 
willing  to  comnmne  with  poor  sinners ;  so  there  is 
also  by  his  mercy-seat,  Jesus  Christ,  Avho  contin- 
ually besprinkleth  it  with  his  blood.  Hence  it  is 
called  'the  blood  of  sprinkling.'  lie.  xii.  04.  When 
the  high-priest  under  the  law  was  to  go  into  the 
holiest,  where  the  mercy-seat  was,  he  might  not  go 
in  *  without  blood.'  He.  ix.  7 

Why  so?  Because,  though  God  was  upon  the 
mercy-seat,  yet  he  was  perfectly  just  as  well  as 
merciful.  Now  the  blood  was  to  stop  justice  from 
running  out  upon  the  persons  concerned  in  the 
intercession  of  the  high-priest,  as  in  Lev.  xvi.  13-17, 
to  signify,  that  all  thine  un worthiness  that  thou 
fearest  should  not  hinder  thee  from  coming  to  God 
in  Chi-ist  for  mercy.  Thou  criest  out  that 
U'^j'  thou  art  vile,  and  therefore  God  will  not 
regard  thy  prayers ;  it  is  true,  if  thou  de- 
light in  thy  vileness,  and  come  to  God  out  of  a 
mere  pretence.  But  if  from  a  sense  of  thy  vile- 
ness thou  do  pour  out  thy  heart  to  God,  desiring 
to  be  saved  from  the  guilt,  and  cleansed  from  the 
filth,  with  all  thy  heart ;  fear  not,  thy  vileness  will 
not  cause  the  Lord  to  stop  his  ear  from  hearing  of 
thee.  The  value  of  the  blood  of  Christ  which  is 
sprinliled  upon  the  mercy-seat  stops  the  course  of 
justice,  and  opens  a  floodgate  for  the  mercy  of  the 
Lord  to  be  extended  unto  thee.  Thou  hast  there- 
fore, as  aforesaid,  '  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus,'  that  hath  made  'a 
new  and  living  way'  for  thee,  thou  shalt  not  die. 
He.  X.  19, 20. 

Besides,  Jesus  is  there,  not  only  to  sprinkle  the 
mercy-seat  with  his  blood,  but  he  speaks,  and  his 
blood  speaks ;  he  hath  audience,  and  his  blood 
hath  audience  ;  insomucli  that  God  saith,  when  he 
doth  but  see  the  blood,  he  *  will  pass  over  you,  and 
the  plague  shall  not  be  upon  you,'  (tc.  Ex.  xU.  13. 

I  shall  not  detain  you  any  longer.  Be  sober 
and  humble;  go  to  the  Father  in  the  name  of 
the  Son,  and  tell  him  your  case,  in  the  assistance 
of  the  Spirit,  and  you  will  then  feel  the  benetit  of 


praying  v.'ith  the  Spirit  and  with  the  understanding 
also. 

Use  Tliird.     A  xcord  of  reproof. 

1.  This  speaks  sadly  to  you  who  never  pray  at  all. 
'  I  will  pray,'  saith  the  apostle,  and  so  saith  the 
heart  of  them  that  are  Christians.  Thou  then  art 
not  a  Christian  that  art  not  a  praying  person.  Tiie 
promise  is  tliat  every  one  that  is  righteous  shall 
pray.  Ps.  xxxii.  c.  Thou  then  art  a  wicked  wretcli 
that  prayest  not.  Jacob  got  the  name  of  Israel 
by  wrestling  with  God.  Ge.  x-txii.  And  all  his  chil- 
dren bare  that  name  with  him.  Ga.  \-i.  16.  But  the 
people  that  forget  prayer,  that  call  not  on  the 
name  of  the  Lord,  they  have  prayer  made  for 
them,  but  it  is  such  as  this,  '  Pour  out  thy  fury 
upon  the  heathen,'  0  Lord,  'and  upon  the  fami- 
lies that  call  not  on  thy  name.'  Jc.  x.  25.  How 
likest  thou  this,  0  thou  that  art  so  far  off  from 
pouring  out  thine  heart  before  God,  that  thou  goest 
to  bed  like  a  dog,  and  risest  like  a  hog,  or  a  sot, 
and  forgettest  to  call  upon  God?  What  wilt  thou 
do  when  thou  shalt  be  damned  in  hell,  because 
thou  couldst  not  find  in  thine  heart  to  ask  for  hea- 
ven? Who  will  grieve  for  thy  sorrow,  that  didst 
not  count  mercy  worth  asking  for?  I  tell  thee,  the 
ravens,  the  dogs,  <fec.,  shall  rise  up  in  judgment 
against  thee,  for  they  will,  according  to  their  kind, 
make  signs^  and  a  noise  for  something  to  refresh 
the;n  when  they  want  it ;  but  thou  hast  not  the 
heart  to  ask  for  heaven,  tliough  thou  nmst  eter- 
nally perish  in  hell,  if  thou  hast  it  not. 

2.  This  rebukes  you  that  make  it  your  business 
to  slight,  mock  at,  and  undervalue  the  Spirit,  and 
praying  by  that.  What  will  you  do,  when  God 
shall  come  to  reckon  for  these  things?  You  count 
it  high  treason  to  speak  but  a  word  against  the 
king,  nay,  you  tremble  at  the  thought  of  it;  and 
yet  in  the  meantime  you  will  blaspheme  the  Spirit 
of  the  Lord.  Is  God  indeed  to  be  dallied  with, 
and  will  the  end  be  pleasant  unto  you?  Did  God 
send  his  Holy  Spirit  into  the  hearts  of  his  people, 
to  that  end  that  you  shoidd  taunt  at  it?  Is  this 
to  serve  God?  and  doth  this  demonstrate  the 
reformation  of  your  church?  nay,  is  it  not  the 
mark  of  implacable  reprobates?  Ofeai'ful!  Can 
you  not  be  content  to  be  damned  for  your  sins 
a"-ainst  the  law,  but  you  must  sin  against  the  Holy 
diost? 

Must  the  holy,  harmless,  and  undefiled  Spirit  of 
grace,  the  nature  of  God,  the  promise  of  Clirist, 
the  Comforter  of  his  children,  that  without  which 
no  man  can  do  any  service  acceptable  to  the  Fa- 
ther— must  this,  I  say,  be  the  burthen  of  yuur 
song,  to  taunt,  deride,  and  mock  at?  If  God  sent 
Korah  and  his  company  headlong  to  hell  for 
speaking  against  Moses  and  Aaron,  do  you  that 
mock  at  the  Spirit  of  Christ  think  to  escape  un- 
punished? Nu.  xvi. ;  He. -v.  21).  Did  you  uevef  read 
what  God  did  to  Ananias  and  Sapphii-a  for  tell- 


fi40 


ON   PHAYING    m   THE   SPIRIT. 


iii;^'  but  one  lio  against  it?  a.-,  v.  i-8.  Also  to  Simon 
Mii;,ai3  for  but  undervaluing  of  it?  Ac  viU.  I8-22. 
Anil  will  tliy  sin  be  a  virtue,  or  go  unrewarded 
with  vongeancc,  that  makest  it  thy  business  to 
rn-'C  o"'aiiist,  and  oppose  its  office,  service,  and  htlp, 
that  it  giveth  unto  the  children  of  God  ?  It  is  a 
fearful  thing  to  do  despite  unto  the  Spirit  of  grace. 

Oornimre  Mat.  xii.  31,  with  Miir.  iii.  30. 

3.  As  this  is  the  doom  of  those  wbo  do  openly 
blaspheme  the  Holy  Ghost,  in  a  way  of  disdain 
and  reproach  to  its  office  and  service :  so  also  it  is 
sad  for  you,  who  resist  the  Spirit  of  prayer,  by  a 
form  of  man's  inventing.  A  very  juggle  of  the 
devil,  that  the  traditions  of  men  should  be  of  bet- 
ter esteem,  and  more  to  be  owned  than  the  Spirit 
of  prayer.  What  is  this  less  than  that  accursed 
abomination  of  Jeroboam,  which  kept  many  from 
going  to  Jerusalem,  the  place  and  way  of  God's  ap- 
pointment to  worship;  and  by  that  means  brought 
such  displeasure  from  God  upon  them,  as  to  this 
day  is  not  appeased?  i  Ki.  xii.  2G-33.  One  would 
think  that  God's  judgments  of  old  upon  the  hypo- 
crites of  that  day  should  make  them  that  have 
heard  of  such  things  take  heed  and  fear  to  do  so. 
Yet  the  doctors  of  our  day  are  so  far  from  taking 
of  warning  by  the  punishment  of  others,  that  they 
do  most  desperately  rush  into  the  same  transgres- 
sioD,  viz.,  to  set  up  an  institution  of  man,  neither 
commanded  nor  commended  of  God ;  and  whoso- 
ever will  not  obey  herein,  they  must  be  driven 
either  out  of  the  land  or  the  world. 

Hath  God  required  these  things  at  your  hands? 
If  he  hath,  show  us  where  ?  If  not,  as  I  am  sure 
he  hath  not,  then  what  cursed  presumption  is  it 
in  any  pope,  bishop,  or  other,  to  command  that  in 
the  worship  of  God  which  he  hath  not  required? 
Nay  further,  it  is  not  that  part  only  of  the  form, 
which  is  several  texts  of  Scripture  that  we  are 
commanded  to  say,  but  even  all  must  be  confessed 
as  the  divine  worship  of  God,  notwithstanding 
those  ab.^urdities  contained  therein,  which  because 
tliey  are  at  large  discovered  by  others,  I  omit  the 
rehearsal  of  them.  Again,  though  a  man  be  will- 
ing to  live  never  so  peaceably,  yet  because  he  can- 
not, for  conscience  sake,  own  that  for  one  of  the 
most  eminent  parts  of  God's  worship,  which  he 
never  commanded,  therefore  must  that  man  be 
looked  upon  as  factious,  seditious,  erroneous,  here- 
tical—a  disparagement  to  the  church,  a  seducer 
of  the  people,  and  what  not?  Lord,  what  will  be 
the  fruit  of  these  things,  when  for  the  doctrine  of 
God  there  is  imposed,  that  is,  more  than  taught, 
tlio  tru.Iitious  of  men?  Thus  is  the  Spirit  of 
prayer  disowned,  and  the  form  imposed;  the  Spirit 
debased,  and  the  form  e.vtoUed ;  they  that  pray 
with  the  Spirit,  though  never  so  humble  and  holy, 
counted  fanatics;  and  they  that  pray  with  the  form, 
though  with  that  only,  counted  the\irtuous!  And 
how  Will  the  fuvourera  of  such  a  practice  answer 


that  Scripture,  which  commandeth  that  the  church 
should  turn  away  from  such  as  have  '  a  form  of 
godliness,  and  deny  the  power  thereof?  '2  Tim.  iii.  5. 
And  if  I  should  say,  that  men  that  do  these  things 
aforesaid,  do  advance  a  form  of  prayer  of  other 
men's  making,  above  the  spirit  of  prayer,  it  would 
not  take  long  time  to  prove  it.  For  he  that  ad- 
vanceth  the  book  of  Common  Prayer  above  the 
Spirit  of  prayer,  he  doth  advance  a  form  of  men's 
making  above  it.  But  this  do  all  those  who  ba- 
nish, or  desire  to  banish,  them  that  pray  with  the 
Spirit  of  prayer;  while  they  hug  and  embrace  them 
that  jjray  by  that  form  only,  and  that  because 
they  do  it.  Therefore  they  love  and  advance  the 
form  of  their  own  or  others  inventing,  before  the 
Spirit  of  prayer,  which  is  God's  special  and  gra- 
cious appointment. 

If  you  desire  the  clearing  of  the  minor,  look 
into  the  jails  in  England,  and  into  the  alehouses 
of  the  same ;  and  I  trow  you  will  find  those  that 
plead  for  the  Spirit  of  prayer  in  the  jail,  and  them 
that  look  after  the  form  of  men's  inventions  only 
in  the  alehouse.  It  is  evident  also  by  the  silencing 
of  God's  dear  ministers,  though  never  so  power- 
fully enabled  by  the  Spirit  of  prayer,  if  they  in 
conscience  cannot  admit  of  that  form  of  Common 
Prayer.  If  this  be  not  an  excilting  the  Common 
Prayer  Book  above  either  praying  by  the  Spirit, 
or  preaching  the  Word,  I  have  taken  my  mark 
amiss.  It  is  not  pleasant  for  me  to  dwell  on  this. 
The  Lord  in  mercy  turn  the  hearts  of  the  people 
to  seek  more  after  the  Spirit  of  prayer ;  and  in 
the  strength  of  that,  to  pour  out  their  souls  before 
the  Lord.  Only  let  me  say  it  is  a  sad  sign,  that 
that  which  is  one  of  the  most  eminent  parts  of  the 
pretended  worship  of  God  is  Antichristian,  when 
it  hath  nothing  but  the  tradition  of  men,  and  the 
strength  of  persecution,  to  uphold  or  plead  for  it. 

The  Conclusion. 

I  shall  conclude  this  discourse  with  this  word 
of  advice  to  all  God's  people.  1.  Believe  that  as 
sure  as  you  are  in  the  way  of  God  you  must  meet 
with  temptations,  2.  The  first  day  therefore  that 
thou  dost  enter  into  Christ's  congregation,  look  for 
them.  3.  When  they  do  come,  beg  of  God  to 
carry  thee  through  them.  4.  Be  jealous  of  thine 
own  heart,  that  it  deceive  thee  not  in  thy  evi- 
dences for  heaven,  nor  in  thy  walking  with  God 
in  this  world.  5.  Take  heed  of  the  tiatteries  of 
false  brethren.  6.  Keep  in  the  life  and  power  of 
truth.  7.  Look  most  at  the  things  which  are  not 
seen.  8.  Take  heed  of  little  sins.  9.  Keep  the 
promise  warm  upon  thy  heart.  10.  Renew  thy 
acts  of  faith  in  the  blood  of  Christ.  11.  Consider 
the  work  of  thy  generation.  12.  Count  to  rim 
with  the  foremost  therein. 

Grace  be  with  thee. 


THE  SAINTS'  PRIVILEGE  AND  PROFIT 


OK, 


THE  THRONE   OE  GRACE. 


ADVERTISEMENT  BY    THE   EDITOR. 


The  clmrelies  of  C'lu-ist  are  very  much  indeLtod  to 
the  Rev.  Charles  Doe,  for  the  preservation  and  pub- 
lishing of  this  treatise.  It  formed  one  of  the  ten 
excellent  manuscripts  left  by  Bunyan  at  his  de- 
cease, prepared  for  the  press.  Having  treated  on 
the  nature  of  prayer  in  his  searching  work  on 
'praying  ■with  the  spirit  and  with  the  understand- 
ing also,'  in  which  he  proves  from  the  sacred  scrip- 
tures that  prayer  cannot  be  merely  read  or  said, 
but  must  be  the  spontaneous  effusions  of  the  heart 
principally  in  private,  or  at  the  domestic  altar  \ipon 
set  times  in  the  morning  and  evening,  or  more  pub- 
licly in  social  meetings  for  praise  and  prayer,  or  in 
the  public  assembly  of  the  church — all  being  ac- 
ceptable, only  as  it  is  offered  up  in  spirit  and  in 
truth — he  now  directs  us  to  the  proper  medium 
which  our  mental  powers  should  use  in  drawing 
near  to  the  Divine  Being,  We  have  to  approach 
the  universal  spirit,  the  creator,  the  preserver,  the 
bountiful  benefactor  of  our  race  ;  and,  at  the  same 
time,  the  infinitely  holy  one,  the  supreme  judge  and 
just  rewarder  or  punisher  of  all  creatures.  How 
shall  WE,  who  ai'e  impure  and  unclean  by  nature  and 
by  practice,  di-aw  near  unto  him  who  is  so  infinitely 
holy  ?  Others  of  our  race  who  were  equally  guilty 
have  held  acceptable  converse  with  God,  and  re- 
ceived special  marks  of  his  favour.  We  all  know 
that  a  talented  man,  high  in  office,  retired  at  cer- 
tain times  for  prayer ;  this  gave  offence,  and  a  law 
was  made,  by  Avhich  prayer  to  God  was  interdicted 
for  thirty  days.  He  refused  obedience  to  a  human 
law  which  interfered  with  tlie  divine  authority,  and 
for  this  he  was  cast  into  the  den  of  lions;  but  they 
hurt  him  not,  although  they  devoured  his  perse- 
cutors. When  a  beloved  minister  was  seized  and 
imprisoned  for  his  love  to  Christ,  the  church  held 
a  prayer  meeting  on  his  account,  and  while  they 
were  praying  God  sent  his  angel  to  the  prison. 
lu  vain  four  quaternions  of  soldiers  kept  guard, 
two  of  them  in  the  prisoner's  cell,  while  tlie  servant 
of  Christ,  who  was  loaded  with  chains  and  doomed 
to  an  ignominious  death,  slept  sweetly  between  the 
armed  men.  The  angel  awakes  him,  his  chains 
fall  off,  no  noise  can  awake  his  guard,  the  prison 
doors  open,  and  he  was  restored  to  his  beloved 
charge.  They  were  yet  imploring  his  deliverance, 
when  he  stood  in  their  midst  to  tell  the  wondrous 
VOL.  I. 


miracle,  wrought  in  answer  to  their  prayer.  Again, 
two  of  their  much-loved  ministers  were  seized  and 
beaten,  and  cast  into  jail,  their  feet  being  made 
fast  in  the  stocks.  In  the  dark  hour  of  midnight; 
they  prayed  and  praised  God,  when  an  earthquake 
was  sent,  which  shook  the  prison  and  threw  open 
its  doors,  and  the  jailor,  with  his  house,  became 
converts  to  the  faith.  Millions  of  instances  might 
have  been  recorded  of  prayer  heard  and  answered. 
The  child  Samuel,  and  also  Ishmael.  The  Mag- 
dalene. The  thief  on  the  cross.  Ananias,  who 
was  directed  to  relieve  the  stricken  persecutor  Saul, 
for  '  behold  he  prayeth.'  But  innumerable  prayers 
have  been  i-ead  and  offered  up  which  have  not  been 
answered.  What  then  is  the  acceptable  form,  and 
what  the  appointed  medium  consecrated  for  our  ac- 
cess to  God,  by  which  prayer  is  sanctified  and  ac- 
cepted? If  ye  love  me,  saith  the  Saviour,  keep  my 
commandments,  and  whatsoever  ye  shall  ask  IN' 
MY  NAME  that  will  I  do.  A  sense  of  our  want  and 
unworthiness  leads  us  to  God  in  that  new  and 
living  way  consecrated  by  Christ  through  the  veil, 
that  is  to  say,  his  flesh.  He.  x.  20.  By  that  way  wa 
can  'come  boldly,'  because  it  is  'a  throne  of  grace,' 
and  there  and  there  only  we  can  '  obtain  mercy 
and  find  grace  to  help  in  time  of  need.'  Wondrous 
throne  !  Blessed  encouragement  to  the  poor  pil- 
grim, traversing  the  desert  surrounded  by  enemies, 
his  own  heart  by  nature  being  one  of  the  most  fur- 
midable  of  them ! 

It  is  of  great  importance  to  all,  and  especially 
to  the  young,  to  attain  correct  definite  ideas  of 
religious  truths.  Bunyan  had  remarkably  clear 
views,  arising  from  his  strong  feelings  and  the 
rugged  path  by  which  he  Avas  led  to  Christ.  Ilis 
definition  of  the  diflercncc  between  grace  and 
mercy,  p.  gu,  is  very  striking :  'ilercy  signifies  piti- 
fuluess  to  objects  in  a  miserable  condition.  Grace 
acts  as  a  free  agent,  not  wrought  ujion  by  our 
misery  but  of  God's  own  princely  mind,'  Christ 
is  the  throne  of  grace — iu  him  dwells  all  the  ful- 
ness of  the  Godhead,  and  yet  he  was  found  in 
fashion  as  a  man,  he  took  on  him  the  seed  of 
Abr.aham,  and  was  made  like  unto  his  brethren,  and 
offered  himself  up  as  the  sacrifice  for  sin.  Thus 
he  is  the  throne  of  grace  on  the  mercy-scat  cover- 
ing the  law.  Here  he  is  an  object  of  worship  to 
4  M 


642 


THE  SAIXTS*  P;ilVILEGE   AND  PROFIT, 


tlic  an;al3  on  the  rl^lit  liaiul  of  God.  In  him  the 
uncreatca  glory,  the  dazzling  etFulgcnce  of  God, 
is  so  veiled  in  his  glorified  body,  that  man,  poor 
binful  man,  can  lift  up  his  eyes  to  behold  the  place 
where  God's  honour  most  riehly  dwelleth,  and  find 
acceptance  and  grace  to  help  in  every  time  of 
need. 

Take  hoed,  sinner,  llils  is  your  only  access  to 
l:cavcn.  The  mercy-seat  and  throne  of  grace  is 
God's  resting-place ;  the  throne  which  governs  his 
church,  and  which  eventually  will  govern  all  nations. 
Tliis  throne,  invisible  to  mortal  eyes,  is  present  at 
all  times  and  in  all  places.  After  the  saints  have 
been  supplied  with  all  needful  grace  in  this  world, 
tiieir  glorilicd  spirits  will  see  the  great  wliite  throne, 
and  hear  the  voice  proceeding  from  it,  saying, 
Come,  ye  blessed  of  ray  Father,  inherit  the  kingdom 
prepared  for  you  ;  while  from  that  throne  the 
direful  thunderbolts  will  be  hurled  upon  the  dcspis- 
crs  of  divine  grace,  and  they  will  hurry  into  irre- 
trievable misery.     The  safety  of  the  Christian  en- 


tirely depends  upon  his  being  found  '  looking  unto 
Jesus : '  his  glorified  human  body  is  the  throne  of 
grace — the  source  of  all  blessedness  to  his  wor- 
shippers— the  gate  of  heaven — the  Avay,  the  truth 
and  the  life.  Yes,  proud  nature,  he  who  was  the 
babe  at  Bethlehem,  the  poor  carpenter's  son,  wlio, 
notwithstanding  his  miracles  of  wisdom,  power,  and 
mercy,  was  despised  and  rejected  of  men,  iiiJi  hath 
God  exalted  to  be  a  prince  and  a  Saviour,  to  give 
repentance  and  the  remission  of  sins,  the  only 
medium  of  access  to  heaven.  Before  him  every 
knee  shall  bow.  Wonders  of  grace  to  God  belong. 
*  Busy  thyself,  fellow  christian,  about  this  blessed 
office  of  Christ.  It  is  full  of  good,  it  is  full  of 
sweet,  it  is  full  of  heaven,  it  is  full  of  relief  and 
succour  for  the  tempted  and  dejected ;  vrherefore, 
I  say  again,  study  these  things,  give  thyself  wholly 
to  them.'  p.  6S}.  Reader,  listen  to  these  words  of 
Bunyan,  and  mrty  the  Divine  blessing  attend  the 
reading  of  his  works. 

Geo.  Offor. 


THE  SAINTS'  PEIYILEGE  AND  PROFIT. 


'LET  CS  THSKEFORE  COMB  BOLDLY  UNTO  THE  THRONE 
OF  GRACE,  THAT  WE  MAY  OBTAIN  IIERCT,  AND 
FIND  GRACE  TO  HELP  IN  TIME  OF  NEED,' — HHB. 

IV.  16. 

This  epistle  is  indited  and  left  to  the  churcli  by 
the  Uoly  Ghost,  to  show  particularly,  and  more 
distinctl}',  the  high  priesthood  of  Jesus  Christ,  and 
the  excellent  benefits  that  his  people  have  thereby. 
In  which  both  the  excellency  of  his  person,  and 
transcendent  glory  of  his  office,  beyond  either 
priest  or  priesthood  of  the  law,  is  largely  set  forth 
before  us,  in  chap.  i.  2,  «kc. 

"Wherefore,  in  order  to  our  beneficial  reading  of 
this  epistle,  the  Spirit  of  God  calls  upon  us,  first, 
most  seriously  to  consider  what  an  one  this  excel- 
lent person  is  :  '  Wherefore,  holy  brethren,'  saltli 
he,  you  that  arc  '  partakers  of  the  heavenly  call- 
ing,' consequently  you  that  are  related  to  and  that 
are  concerned  in  the  undertaking  of  this  holy  one, 
•consider  the  Apostle  and  Iligh-priest  of  our  pro- 
fession. Christ  Jesus.'  He.  iu.  i.  Consider  how  great 
and  how  fit  this  man  is  for  so  holy  and  glorious  a 
calling.  He  being  so  high,  as  to  be  far  above  all 
heavens;  so  great,  as  to  be  the  Son  of,  and  God 
equal  with  the  Father.  Consider  him  also  as  to 
his  humanity,  liow  that  he  is  really  fiesli  of  our 
flosh ;  siiilessly  so,  sympathisingly  so,  so  in  all  the 
compassions  of  a  man;  he  is  touched  with,  compas- 
tioncth,  piticth,  lovcth,  succourcth  us,  and  feeleth 
our  infirmities,   and  maketh  our  case  his  own. 


I^ay,  he  again,  from  the  consideration  of  liis  great- 
ness and  love,  puts  us  upon  a  confident  reliance  on 
his  undertaking,  and  also  presseth  us  to  a  bold 
approach  of  that  throne  of  grace  where  lie  con- 
tinually abldeth  in  the  execution  of  liis  office : 
*  Seeing  then,'  saith  he,  '  that  wo  have  a  great 
high  priest  that  is  passed  into  the  heavens,  Jesus 
the  Son  of  God,  let  us  hold  fast  our  profession. 
For  we  have  not  an  high  priest  which  cannot  be 
touched  vritli  the  feeling  of  our  infirmities:  but  was 
in  all  points  tempted  like  as  zee  are,  yet  Avithout 
sin.  Let  us  therefore  come  boldly  unto  the  thz-one 
of  grace.'  He.  m.  u-ie. 

In  the  words  we  have.  First,  An  exhortation ;  [and] 
Second,  An  implication  that  we  shall  reap  a  worthy 
benefit,  if  we  truly  put  the  exhortation  into  prac- 
tice. The  exhortation  is  that  we  shall  come  boldly 
to  the  throne  of  grace :  *  Let  U8  therefore  come 
boldly  unto  the  throne  of  grace. '  In  all  we  have 
an  intimation  of  five  things. 

FIRST,  That  God  hath  more  thrones  than  one; 
else  the  throne  of  grace  need  not  to  be  specified 
by  name.  'Let  us  come  unto  the  throne  of  grace.' 
SECOND,  That  the  godly  can  distinguish  one 
throne  from  another.  For  the  throne  here  is  not 
set  forth  by  where  or  what  signs  it  should  be 
known ;  it  is  only  propounded  to  us  by  its  name, 
and  50  left  for  saints  to  make  their  approach 
unto  it:  'Let  us  come  unto  the  throne  of  grace,' 
THIRD,  The  third  thing  is,  the  persons  intended 
by  this   exhortation,    '  Let  us   therefore   come.' 


OR  THE   THRONE   OF   GRACE. 


G43 


Us :  What  us  ?  or  who  are  they  that  by  tliis 
exhortation  are  called  upon  to  come?  'Let  us.' 
FOURTPI,  The  manner  of  the  coming  of  these 
persons  to  this  throne  of  grace;  and  that  is  through 
the  veil,  boldly,  confidently :  '  Let  us  come  boldly 
unto  the  throne  of  grace.'  FIFTH,  the  motive 
to  this  exhortation ;  and  that  is  twofold.  First, 
Because  we  have  so  great  an  high-priest,  one  that 
cannot  but  be  touched  with  the  feeling  of  our  in- 
firmities: 'Let  us  therefore  come  boldly  unto  the 
throne  of  grace.'  And,  Second,  because  we  arc 
sure  to  speed  :  *  That  we  may  obtain  mercy,  and 
find  grace,'  kc.  I  shall,  as  God  shall  help  me, 
handle  these  things  in  order. 

[that  god  nATII  MORE  THRONES  THAN  ONE.] 

FIRST.  For  the  first.  That  God  hath  more 
thrones  than  one.  He  hath  a  throne  in  heaven, 
and  a  throne  on  earth  :  '  The  Lord's  throne  is  in 
heaven,'  and  'they  shall  callJerusalem  the  throne 
of  the  Lord.'  Ps.  xi.  4.  Je.m.  17.  He  ruleth  over  the 
angels  ;  he  ruleth  in  his  church.  'He  ruleth  in 
Jacob,  unto  the  ends  of  the  earth.'  Rs.Hx.  13.  Yea, 
lie  has  a  throne  and  scat  of  majesty  among  the 
princes  and  great  ones  of  the  v.'orid.  He  ruleth 
or  'judgeth  among  the  gods.'  rs.  ixxxii.  1.  There 
is  a  throne  for  him  as  a  Father,  and  a  throne  for 
Christ  as  a  giver  of  reward  to  all  faithful  and 
overcoming  Christians :  '  To  him  that  overcometh, 
will  I  grant  to  sit  witli  me  in  my  throne,  even  as 
I  also  overcame,  and  am  set  down  with  my  Father 
in  his  throne.'  Re.  iii.  21. 

There  is  also  to  be  a  throne  of  judgment,  on 
■which  God  by  Christ,  at  the  great  and  notable 
day,  shall  sit  to  give  to  the  whole  world,  their  last 
or  final  sentence;  from  which,  no,  not,  not  by  any 
means,  they  shall  never  be  released.  This  throne 
is  made  mention  of  in  the  New  Testament,  and  is 
called  by  Christ  'the  throne  of  his  glory,'  and  'a 
great  white  throne.'  Mat.  xxv.  31.  Re.  x.x.  11.  And  his 
presence,  when  he  sits  upon  this  throne,  will  be  so 
terrible,  that  nothing  shall  be  able  to  abide  it  that 
is  not  reconciled  to  God  b}''  him  before. 

Wherefore  it  is  not  amiss  that  I  give  you  this 
liiut,  because  it  may  tend  to  inform  unwary  Chris- 
tians, when  they  go  to  God,  that  they  address  not 
themselves  to  him  at  rovers,  or  at  random ;  but 
that  when  the}^  come  to  him  for  benefits,  they 
direct  their  prayer  to  the  throne  of  grace,  or  to 
God  as  considered  on  a  throne  of  c;race.*    For  he 


*  How  many  thorisands  rush  into  the  presence  of  God  with 
unholy,  tliouiihtlcss  familinrity,  by  repeatingthefonn culled  the 
Lord's  prnyer.  His  infinite  holiness  should  make  us  trcm- 
Ijliugly  apply  to  his  throne  of  grace.  lu  the  name  of  (lie 
Ecdeemer,  and  in  his  mediation  alone,  the  sinner  can  find 
access,  and  be  emboldened  to  draw  nijih  and  receive  grace  to 
help  iu  our  every-day  time  of  need. — Ed. 


is  not  to  be  found  a  God  merciful  and  gracious, 
but  as  he  is  on  the  throne  of  grace.  This  is  his 
holy  place,  out  of  which  he  is  terrible  to  the  sons 
of  men,  and  cannot  be  gracious  unto  them.  For 
as  when  he  shall  sit  at  the  last  day  upon  his  throne 
of  judgment,  he  will  neither  be  moved  with  the 
tears  or  misery  of  the  world  to  do  any  thing  for 
them,  that  in  the  least  will  have  a  tendency  to  a 
relaxation  of  the  least  part  of  their  sorrow;  so  now 
let  men  take  him  where  they  will,  or  consider  him 
as  they  list,  he  gives  no  grace,  no  special  grace, 
but  as  considered  on  the  throne  of  grace :  where- 
fore they  that  will  pray,  and  speed,  they  must  come 
to  a  throne  of  grace:  to  a  God  that  sitteth  on  a 
throne  of  grace :  '  Let  us  therefore  come  boldly  to 
the  throne  of  grace,  that  we  may  obtain,'  k.c. 

The  unbeliever,  the  erroneous  and  superstitious, 
consider  not  this:  wherefore  they  speak  to  God  as 
their  fancies  lead  them,  not  as  the  word  directs 
them,  and  therefore  obtain  nothing.  Ask  the 
carnal  man  to  whom  he  prays  ?  he  will  say  to 
God.  Ask  him  where  this  God  is?  he  will  say 
in  heaven.  But  ask  him  how,  or  under  what 
notion  he  is  to  be  considered  there?  and  he  will 
give  a  few  generals,  but  cannot  direct  his  soul 
unto  him  as  he  is  upon  a  throne  of  grace,  as  the 
apostle  here  biddeth,  saying,  '  Let  us  come  boldly 
unto  the  throne  of  grace.'  Wherefore  they  conic 
and  go,  or  rather  go  and  come  to  no  advantage  at 
all :  they  find  nothing  but  their  labour  or  words 
for  their  pains.  For  the  right  considering  of  God 
when  I  go  unto  him,  and  how  or  where  I  may  find 
him  gracious  and  merciful,  is  all  in  all ;  and  mercy 
and  grace  is  then  obtained  when  we  come  to  him 
as  sitting  upon  a  throne  of  grace. 

[the  GODLT  can  DLSTINGUISU  ONE  THRONE  FROil 
ANOTHER.] 

SECOND.  We  will  therefore  come  to  the  second 
thing,  to  wit,  that  the  godly  can  distinguish  one 
thing  from  anotiier.  And  the  reason  why  I  so 
conclude,  is,  as  I  said,  because  the  throne  here  is 
not  set  forth  unto  us  here,  by  where  or  what  signs 
it  should  be  known;  it  is  only  propounded  to  us  by 
its  name,  a  throne  of  grace,  and  so  left  for  saints 
to  make  their  approach  thereto:  'Lot  us  therefore 
come  boldly  unto  the  throne  of  grace.'  We  will 
therefore  take  this  conclusion  into  two  parts,  and 
consider  it  under  this  double  position.  First, 
That  there  is  a  throne  of  grace.  Second,  That  it 
is  the  ])riviloge  of  the  godly  to  distinguish  from  all 
other  thrones  whatever  this  throne  of  grace. 

First,  There  is  a  throne  of  grace.  This  must 
be  true,  becau.se  the  text  saitli  it  ;t  also  it  is  that 


t  'Thouu;h  the  phrase,  "throne  of  grace,"  be  only  oiicr 
named  in  the  ]jil)le,  yet  the  thing  signilied  is  so  savoury, 
siguilioaut,  aud  suitable,  that  this  I'oria  of  speaking  is  bccomu 


THE   SAINTS'  PRIVILICGE  AND   PROFIT, 


644 

of  whicli  tho  mercy-seat,  so  often  made  mention 
of  in  tho  Old  Testament,  was  a  type,  shadow,  or 
ti;ruro;  nor  is  the  terms  of  seat  and  throne  of  any 
streniitli  to  make  this  supposition  void.  For  it  is 
coinnion  for  the  antitype  to  be  put  forth  in  words 
unto  U3  more  glorious  than  is  the  figure  or  shadow 
of  that  thing.  And  tlie  reason  is,  for  that  the 
heavenly  things  themselves  are  far  more  excellent 
than  the  shadow  by  which  thoy  are  represented. 
What  is  a  sheep,  a  bull,  an  ox,  or  calf,  to  Christ, 
or  their  blood  to  the  blood  of  Christ?  What  is 
Jerusalem  that  stood  in  Canaan,  to  that  new  Jeru- 
salem that  shall  come  down  from  heaven?  or  the 
t:ibernaclc  made  with  corruptible  things,  to  the 
body  of  Christ,  or  heaven  itself?  No  marvel 
then,  if  they  be  set  forth  imto  us  by  words  of  an 
inferior  rank ;  the  most  full  and  aptest  being  re- 
served to  set  out  the  highest  things  withal. 

Before  I  proceed  to  give  you  a  more  particular 
description  of  this  throne  of  grace,  as  also  how  it 
may  be  known,  I  will  a  little  touch  upon  the  terms 
themselves,  and  show  briefly  what  must  be  implied 
by  them. 

[Impmi  of  (lie  term  grace.'\ 

First,  By  this  word  grace,  we  arc  to  understand 
God's  free,  sovereign,  good  pleasure,  whereby  he 
acteth  in  Christ  towards  his  people.  Grace  and 
mercy  therefore  are  terms  that  have  their  distinct 
significations;  mercy  signifies  pitifulncss,  or  a 
running  over  of  infinite  bowels  to  objects  in  a 
miserable  and  helpless  condition.  But  grace  sig- 
nifies that  God  still  acts  in  this  as  a  free  agent, 
not  being  wrought  upon  by  the  misery  of  the 
creature,  as  a  procuring  cause ;  but  of  his  own 
princely  mind. 

Were  there  no  objects  of  pity  among  those  that 
in  the  old  world  perished  by  the  flood,  or  that  in 
Sodom  were  burned  with  fire  from  heaven  ?  doubt- 
less, according  to  our  apprehension,  there  were 
many:  but  Noah,  and  he   only,  found  grace   in 
God's  eyes;  not  because  that  of  himself  he  was 
better  than  the  rest,  but  God  acted  as  a  gracious 
prince  towards  him,  and  let  him  share  in  mercy  of 
liis  own  sovereign  will  and  pleasure.     But  this  at 
first  was  not  so  fully  made  manifest  as  it  was 
iiftcrwards.     Wherefore  the  propitiatory  was  not 
called,  as  here,  a  throne  of  grace,  but  a  mercy- 
seat,  albeit  there  was  great  glory  in  these  terms 
also ;  for,  by  mercy-seat  was  showed,  not  only  that 
God  had  compassion  for  men,  but  that  also  to  be 
good  was  as  his  continual  resting-place,  whither  he 
would  at  length  retire,  and  where  he  would  sit  down 
and  abide,  whatever  terrible  or  troublesome  work 
for  his  church  was  on  the  wheel  *  at  present.     For 


famous  ninong  Christians,  and  will  be  used  to  the  cud  of  time.' 
I'ratll. — Ed. 

•  This  U  an  allusion  to  Jcr.  xvUi.  1-10    the  potter  and 


a  seat  is  a  place  of  rest,  yea,  is  prepared  for  that 
end ;  and  in  that  here  mercy  is  called  that  seat,  it 
is  to  show,  as  I  said,  that  whatever  work  is  on  the 
wheel  in  the  world,  let  it  be  never  so  dreadful  and 
amazing,  yet  to  God's  church  it  shall  end  in  mercy, 
for  that  is  God's  resting-place.  Wherefore  after 
God  had  so  severely  threatened  and  punished  his 
church  under  the  name  of  a  Avhorish  woman,  as 
vou  may  read  in  the  prophet  Ezekiel,  he  saith, 
'  So  will  I  make  my  fury  toward  thee  to  rest,  and 
my  jealousy  shall  depart  from  thee ;  and  I  will 
be  quiet,  and  will  be  no  more  angry.'  And  again, 
speaking  of  the  same  people  and  of  the  same  pun- 
ishments, he  saith,  *  Nevertheless,  I  will  remember 
my  covenant  with  thee  in  the  days  of  thy  youth, 
and  I  will  establish  unto  thee  an  everlasting  cove- 
nant.' And  again,  '  I  will  establish  my  covenant 
with  thee,  and  thou  shalt  know  that  I  am  the 
Lord;  that  thou  mayest  remember  and  be  con- 
founded, and  never  open  thy  mouth  any  more 
because  of  thy  shame,  when  I  am  pacified  toward 
thee  for  all  that  thou  hast  done,  saith  the  Lord 
God.'  Eze.  xvi.  42,  60-C3.  These,  with  many  more 
places,  show  that  mercy  is  God's  place  of  rest,  and 
thither  he  will  retire  at  last,  and  from  thence  will 
bless  his  church,  his  people. 

But  yet  these  terms,  a  throne,  the  throne  of 
grace,  doth  more  exceed  in  glory :  not  only  because 
the  word  grace  shows  that  God,  by  all  that  he 
doth  towards  us  in  saving  and  forgiving,  acts  freely 
as  the  highest  Lord,  and  of  his  own  good-will  and 
pleasure,  but  also  for  that  he  now  saith,  that  his 
grace  is  become  a  king,  a  throne  of  grace.  A  throne 
is  not  only  a  seat  for  rest,  but  a  place  of  dignity 
and  authority.  This  is  known  to  all.  Wherefore 
by  this  word,  a  throne,  or  the  throne  of  grace,  is 
intimated,  that  God  ruleth  and  governeth  by  his 
grace.  And  this  he  can  justly  do:  '  Grace  reigns 
through  righteousness,  unto  eternal  life.t  through 
Jesus  Christ  our  Lord.'  Ro.  v.  21.  So  then,  in  that 
here  is  mention  made  of  a  throne  of  grace,  it 
showeth  that  sin,  and  Satan,  and  death,  and  hell, 
must  needs  be  subdued.  For  these  last  mentioned 
are  but  weakness  and  destruction ;  but  grace  is 
life,  and  the  absolute  sovereign  over  all  these  to 
the  ruling  of  them  utterly  down.  A  throne  of  grace ! 
But  this  then  God  plainly  declareth,  that  he  is 
resolved  this  way  to  rule,  and  that  he  pointeth  at 
sin  as  his  deadly  foe :  and  if  so,  then,  '  where  sin 
aboundeth, grace  must  much  more  abound.'  K0.V.20.J 
For  it  is  the  wisdom  and  discretion  of  all  that  rule, 

his  wheel,  upon  whicli  he  forms  his  vessels  of  clay  to  honour 
or  to  dishonour  as  he  pleasclh.  So  God  worketli  ail  things 
accordius  to  his  will,  all  tending  to  the  good  of  his  church, 
because  his  resting-place  is  the  mercy-seat. — Ed. 

t  Quoted  from  the  Genevan  or  puritan  version. — Ed. 

:j;  '  Grace  was  poured  so  plentifully  from  heaven,  that  it  did 
not  only  countervail  siu,  but  above  measure  passeth  it.'  A'otc 
to  the  Genevan  Bible. — Ed. 


OR  THE  THRONE   OF  GRACE. 


615 


to  fortify  themselves  against  them  that  rebel  against 
them  what  they  can.  Wherefore  he  saith  again, 
*  Sin  shall  not  have  dominion  over  you ;  for  ye  are 
not  under  the  law,  but  under  grace.'  Ro.g.  14.  Sin 
seeks  for  the  dominion,  and  grace  seeks  for  the 
dominion  ;  but  sin  shall  not  rule,  because  it  has  no 
throne  in  the  cliurch  among  the  godly.  Grace  is 
king.  Grace  has  the  throne,  and  the  people  of 
God  are  not  under  the  dominion  of  sin,  but  of  the 
grace  of  God,  the  which  they  are  here  implicitly 
bid  to  acknowledge,  in  that  they  are  bid  to  come 
boldly  to  it  for  help :  '  That  we  may  obtain  mercy, 
and  find  grace  to  help;  to  help  in  time  of  need.' 
For  as  from  the  hand  and  power  of  the  king  comes 
help  and  succour  to  the  subject,  when  assaulted  by 
an  enemy ;  so  from  the  throne  of  grace,  or  from 
grace  as  it  reigns,  comes  the  help  and  health  of 
God's  people.  Hence  it  is  said  again,  '  A  glorious 
high  throne  from  the  beginning  is  the  place  of  our 
sanctuary. '  Je.  xvii.  12.  Here  then  the  saints  take 
shelter  from  the  roaring  of  the  devil,  from  the 
raging  of  their  lusts,  and  from  the  fury  of  the 
wicked.  That  also  is  a  very  notable  place,  '  He 
■will  subdue  our  iniquities;  and  thou  wilt  cast  all 
their  sins  into  the  depths  of  the  sea.'  Wi.  viL  lo.  He 
speaks  here  of  God  as  solacing  himself  in  mercy, 
and  as  delighting  of  himself  in  the  salvation  of  his 
people,  and  that  without  comparison  :  '  Who  is  a 
God  like  unto  thee,  that  pardoneth  iniquity,  and 
passeth  by  the  transgression  of  the  remnant  of  his 
heritage?  he  retaineth  not  his  anger  for  ever,  be- 
cause he  delighteth  in  mercy.'  Mi.  vii.  is.  Thus  is 
mercy  and  grace  got  into  the  throne,  reigns,  and 
will  assuredly  conquer  all ;  yea,  will  conquer,  and 
that  with  a  shout.  '  Mercy  rejoiceth  against  judg- 
ment.' Ja.  ii.  13.  Yea,  glorietli  Avhen  it  getteth  the 
victory  of  sin,  and  subdueth  the  sinner  unto  God 
and  to  his  OAvn  salvation,  as  is  yet  more  fully 
showed  in  the  parable  of  the  prodigal  son.  Ln.  xv. 
But  this,  briefly  to  show  you  something  of  the 
nature  of  the  terms,  and  what  must  necessarily  be 
implied  thereby. 

l^What  is  to  he  inferred  from  the  term  '  throne  of 
grace.' \ 

Second.  We  will  in  the  next  place  show  what 
is  to  be  inferred  from  hence.     And, 

1.  To  be  sure  this  is  inferred,  that  converted 
men  are  not  every  way,  or  in  every  sense,  free  from 
the  being  of  sin.  For,  were  they,  they  need  not 
betake  themselves  to  a  throne  of  grace  for  help ; 
when  it  saith  there  is  grace  in  God,  it  inferreth, 
that  there  is  sin  in  the  godly ;  and  when  it  saith, 
grace  reigns,  as  upon  a  throne,  it  implies,  that 
sin  would  ascend  the  throne,  would  reign,  and 
would  have  the  dominion  over  the  cliildron  of  God. 
This  also  is  manifest,  when  he  saith,  '  Let  not  sin 
therefore   reign   in   your   mortal   body,    that   ye 


should  obey  it  in  the  lusts  thereof.'  Ro.  vii.12.  And 
the  only  way  to  prevent  it  is  to  apply  ourselves,  as 
by  the  text  we  are  directed,  to  the  throne  of  grace 
for  help  against  it. 

2.  The  text  implies,  that  at  certain  times  the 
most  godly  man  in  the  world  may  be  hard  jjut  to 
it  by  the  sin  that  dwelleth  in  him ;  yea,  so  hard 
put  to  it,  as  that  there  can  be  no  ways  to  save 
himself  from  a  fall,  but  by  imploring  heaven  and 
the  throne  of  grace  for  help.  This  is  called  the 
needy  time,  the  time  when  the  wayfaring  man  that 
knocked  at  David's  door  shall  knock  at  ours,  2Sa.xii.; 
or  when  Ave  are  got  into  the  sieve  into  which  Satan 
did  get  Peter,  Lu.xxii.3i.;  or  when  those  fists  are 
about  our  ears  that  were  about  Paul's ;  and  when 
that  thorn  pricks  us  that  Paul  said  was  in  his 
flesh.  2  Co.  xii.  7,  8.  But  why,  or  how  comes  it  to 
pass,  that  the  godly  are  so  hard  put  to  it  at  these 
times,  but  because  there  is  in  them,  that  h,  in  their 
flesh,  no  good  thing,  but  consequently  all  aptness 
to  close  in  with  the  devil  and  his  suggestions,  to 
the  overthrow  of  the  soul?  But  now  here  we  are 
presented  with  a  throne  of  grace,  unto  which,  as 
David  says,  we  must  *  continually  resort ;'  and  that 
is  the  way  to  obtain  relief,  and  to  find  help  in  time 
of  need.  ?s.  l.xxi.  3. 

3,  As  Christians  are  sometimes  in  imminent 
dangers  of  falling,  so  sometimes  it  is  so,  that  tlioy 
are  fallen,  are  down,  down  dreadfully,  and  can  by 
no  means  lift  up  themselves.  And  this  happeneth 
unto  them  because  they  have  been  remiss  as  to  the 
conscionable  performance  of  what  by  this  exhorta- 
tion they  are  enjoined  to.  They  have  not  been 
constant  supplicants  at  this  throne  for  preserving 
grace ;  for  had  they,  they  should,  as  the  text  sug- 
gests, most  certainly  have  kept  from  such  a  fall ; 
help  should  have  been  granted  them  in  their  need- 
ful time.  But  that  is  it,  of  which  such  are  guilty, 
which  is  written  in  the  prophet  Isaiah,  '  But  thou 
hast  not  called  upon  me,  0  Jacob ;  but  thou  hast 
been  weary  of  me,  0  Israel.'  is.  .\iiii.  'J2.  Therefore 
thou  art  profaned,  therefore  thou  art  given  to  re- 
proaches. Is.  .\iiii.  28.  Now,  as  they  which  are  fall- 
ing are  kept  from  coming  down  by  coming  to  this 
throne  of  grace,  so  those  that  are  fallen  must  rise 
by  the  sceptre  of  love  extended  to  them  from  thence. 
j\Ien  may  fall  by  sin,  but  cannot  raise  up  themselves 
without  the  help  of  grace.  Wherefore,  it  is  worthy 
of  our  inquiry  after  a  more  thorough  knowledge  of 
this  throne  of  grace,  whence,  as  we  may  well  per- 
ceive, our  help  comes,  and  by  what  comes  from 
thence  we  are  made  to  stand.  I  therefore  como 
now  to  a  more  particular  description  of  this  throne 
of  grace ;  and  to  show  how  the  godly  know,  or 
may  know  it,  from  other  thrones  of  God. 

[  Wliab  this  throne  of  grace  is.] 
First,  then,  this  throne  of  grace  is  the  humanity. 


«46 

or  heart  anJ  soul  of  Jesus  Christ,  in  which  God 
Bits  and  rcstoth  for  ever  in  love  towards  them  that 
believe  in  him.     rorasmuch  as  Christ  did,  bj  the 


THE   SAINTS'  PraVILEGB  AND  PHOFIT, 


body  (if  his  flesh,  whcu  here,  reconcile  tliem  unto 
the  Father.     'The  key  of  the  house  of  David,' 
will  I  lay  upon  his  shoulder 


th 

EnitI 


he 


^ God,  'will  I  lay  upon  Jns  snouiaer;  so 

siiall  open'and  none  shall  shut ;  and  he  shall  shut 
and  none  shall  open.  And  I  will  fasten  him  as  a 
nail  in  a  sure  place  ;  and  he  shall  be  for  a  glorious 
throne  to  his  Father's  house.'  is.  sxu.  22,  23.  For  a 
"lorious  throne  to  his  Father's  house,  that  is,  for 
his  Father's  house,  to  come  to  their  Father  by ; 
for  that  they  shall  always  find  him  thereon  ;  or,  as 
another  scripture  saith,  in  Christ  reconciling  them 
unto  him,  not  imputing  to  them  their  trespasses 
and  sins.  2  Co.  v.  ly.  Nor  is  it  possible,  that  we  lay 
aside  the  human  nature  of  Christ,  for  us  to  find  any 
such  thing  as  a  throne  of  grace,  either  in  earth  or 
heaven ;  for  that  then  nothing  can  be  found  to  be 
the  rest  of  God.  'This  is  my  beloved  Son,  in 
whom  I  am  well  pleased,*  is  God's  own  language ; 
but  there  is  none  other  of  whom  he  hath  so  said. 
Mat.  iii.  17.  Wherefore  he  resteth  in  him  towards  us, 
and  in  him  only.  Besides,  grace  cannot  be  ex- 
tended towards  us  but  in  a  way  of  justice ;  for 
that  the  law  and  our  sin  obstructcth  another  way. 
Ge.  iii.  24.  But,  lay  the  human  nature  of  Christ 
aside,  and  where  will  you  find,  that  that  shall 
become  such  a  sacrifice  to  justice  for  the  sin  of 
men,  as  that  God,  for  the  sake  of  that,  shall  both 
forgive,  and  cause  that  grace  for  ever  should  reign 
towards  us  in  such  a  way?  It  reigns  through 
righteousness,  or  justice,  by  Jesus  Christ,  and  no 
way  else.  Christ  Jesus,  therefore,  is  this  throne 
of  grace ;  or  him,  or  that,  by  which  grace  reigns 
towards  the  children  of  God.  Ro.  v.21. 

That  scripture  also  gives  us  a  little  light  herein, 
•  And  I  beheld,  and  lo!  in  the  midst  of  the  throne,' 
<kc.,  *  stood  a  Lamb,  as  it  had  been  slain.'  Re.  v.  6. 
This  is  to  show  the  cause  why  grace  is  so  freely  let 
out  to  us,  even  for  that  there  stands  there,  in  the 
midst  of  the  throne,  and  in  the  midst  of  the  elders, 
a  lamb  as  it  had  been  slain,  or,  as  it  was  made  a 
sacrifice  for  our  sin ;  for,  as  a  slain  lamb,  he  now 
lives  in  the  midst  of  the  throne,  and  is  the  meri- 
torious cause  of  all  the  grace  that  we  enjoy.  And 
though  it  seems  by  this  te.xt  that  the  throne  is  one 
thing  and  tlie  Lamb  another,  yet  the  Lamb  of  God 
13  the  throne,  though  not  as  a  lamb  or  sacrifice, 
but  as  one  that  by  his  sacrifice  has  made  way  for 
grace  to  run  like  a  river  into  the  world.  The  Son 
of  God,  Jesus  Christ,  is  all  ;  he  is  the  throne,  the 
altar,  the  priest,  the  sacrifice,  and  all :  but  he  is 
the  throne,  the  priest,  the  altar,  and  the  sacrifice, 
under  divers  considerations.  He  is  not  the  throne 
as  he  is  the  priest;  he  is  not  the  priest  as  he  is 
the  sacrifice ;  he  is  not  the  sacrifice  as  he  is  the 
ultar;  yet  is  truly  all  these.     Y 


.ca,  there  is 


throne  of  grace,  no  high  priest,  no  propitiatory 
sacrifice,  &c.,  but  he.  Of  all  whicli  we  may  yet 
speak  further  before  we  conclude  this  treatise.  I 
conclude,  then,  that  Christ  Jesus,  in  his  human 
nature,  is  this  throne  of  grace.  Li  his  human 
nature,  I  say,  he  has  by  that  completely  accom- 
plished all  things  necessary  for  the  making  way 
for  grace  to  be  extended  to  men ;  and  that  that  is 
not  only  God's  place  of  rest,  but  that  by  and  from 
which,  as  upon  a  glorious  throne,  his  grace  shall 
reign  over  devd,  death,  sin,  hell,  and  the  grave,  for 
ever.  This  human  nature  of  Christ  is  also  called 
the  tabernacle  of  God  ;  for  the  fullness  of  the  God- 
head dwells  in  it  bodily.  It  is  God's  habitation, 
his  dwelling-place,  his  chair  and  throne  of  state. 
He  doth  all  in  and  by  it,  and  without  it  he  doth 
not  any  thing.  But  to  pass  this,  let  us  come  to 
the  next  thing. 

[  Where  the  throne  of  grace  is  erected.  ] 
Second.  We  will  now  come  to  discourse  of  the  plac- 
ing of  this  throne  of  grace,  or  to  discover  where  it 
is  erected.  And  for  this  wc  must  repair  to  the 
type,  which,  as  was  said  before,  is  called  the  mercy- 
seat  ;  the  which  we  find,  not  in  the  outward  court, 
nor  yet  vnthin  the  first  veil,  He.  ix.  3-5,  which  signi- 
fies, not  in  the  world,  nor  in  the  church  on  earth, 
but  in  the  holy  of  the  holies,  or  after  the  second 
veil,  the  flesb  of  Christ.  He.  x.  20.  There  then  is 
this  throne  of  God,  this  throne  of  grace,  and  no 
where  here  below.  And  for  as  much  as  it  is  called 
the  throne  of  God,  of  grace,  and  is  there,  it  signi- 
fieth  that  it  is  the  highest  and  most  honourable. 
Hence  he  is  said  to  be  far  above  all  heavens,  and 
to  liave  a  name  above  every  name.  Wherefore 
he  that  will  come  to  this  throne  of  gi'ace,  must 
know  what  manner  of  coming  it  is  by  which  he 
must  approach  it ;  and  that  is,  not  personally,*  but 
by  runnings  out  of  heart;  not  by  himself,  but  by 
his  Priest,  his  High-priest;  for  so  it  was  in  the 
type.  He.  is.  7.  Into  the  second,  where  the  mercy- 
seat  was,  went  the  high-priest  alone,  that  is, 
personally,  and  the  people  by  him,  as  he  made 
intercession  for  them.  This  then  must  be  done 
by  those  that  will  approach  this  throne  of  grace. 
They  must  go  to  God,  as  he  is  enthroned  IN 
Christ ;  BY  Christ,  as  he  is  the  Iligh-priest  of  his 
church ;  and  they  must  go  to  him  in  the  holiest, 
by  him. 

But  again,  as  this  throne  of  grace  is  in  the 
Holiest,  not  in  the  world,  not  in  the  church  on 
cartli,  so  it  is  in  this  Holiest  set  up  above  the  ark 
of  the  testimony ;  for  so  was  the  mercy-seat,  it  Avas 

*  Not  by  the  person  or  body,  but  mentally.  It  matters 
little  whether  the  body  is  sittiiigjciiecliiig,  or  standing ;  ridine;, 
walking,  or  lying  down :  the  throne  of  gnice  is  equally  access- 
ible, if  the  spirit  is  prostrate  before  it— the  spiuitaiw'ous  effu- 
sions of  the  soul  in  sighs  or  groans,  cr  joyful  exclamations,  or 
the  pouring  forth  of  heart-felt  words  ;  but  all  must  be  under  a 
sense  of  the  mediation  of  Jesus. — (En.) 


OR  THE   TilRONE  OF  GRACE. 


C47 


set  up  in  tlie  most  holy  place,  above  the  avk  of 
the  testimony.  De.  x.  1-5.  1  Ki.  viii.  0.  2  ch.  v.  10.  The 
ark  of  the  testimony.  What  was  that?  Why  it 
was  the  place  of  the  law,  the  ark  in  which  it  was 
kept:  the  testimony  was  the  law,  the  ark  was 
prepared  to  put  that  in.  This  ark  iu  which 
was  put  this  law  was  set  up  in  the  holiest,  and  the 
mercy-seat  was  set  above  it,  for  so  was  Moses  com- 
mauded  to  place  them.  Thou  shalt  make  an  ark, 
saith  God,  'and  thou  shalt  make  a  mercy-seat:' 
the  ark  shall  be  called  the  ark  of  the  testimony, 
and  there  '  thou  shalt  put  the  testimony  that  I 
shall  give  thee,'  that  is,  the  law,  'and  thou  shalt 
put  the  mercy-seat  above  upon  the  ark,  and  there 
I  will  meet  M'ith  thee,  from  above  the  mercy-seat 
between  the  two  cherubims,  which  are  upon,'  that 
is,  above,  '  the  ark  of  the  testimony,'  '  shadowing 
the  mercy-scat.'  E.\-.  xxv.  16— 23.  lie.  ix.  5. 

Thus,  then,  were  things  of  old  ordained  in  the 
type,  by  which  we  gather  what  is  now  to  be  minded 
in  our  worshipping  of  God.  There  was  an  ark 
made,  and  the  two  tables  of  stone,  in  which  the 
law  was  writ,  was  put  therein.  De.  x.  2-5.  This  ark, 
with  these  two  tables,  were  put  into  the  holiest, 
and  this  mercy-seat  was  set  above  it.  The  Holy 
Ghost,  in  my  mind,  thus  signifying  that  grace  sits 
upon  a  throne  that  is  higher  than  the  law,  above 
the  law;  and  that  grace,  therefore,  is  to  rule  be- 
fore the  law,  and  notwithstanding  all  the  sentence 
of  the  law ;  for  it  sitteth,  I  say,  upon  a  throne, 
but  the  law  sits  on  none ;  a  throne,  I  saj,  which 
the  law,  instead  of  accusing,  justlfieth  and  approv- 
eth.  For  although  it  condemneth  all  men,  yet  it 
cxcepteth  Christ,  who,  In  his  manhood,  is  this  throne 
uf  grace.  Him,  I  say,  it  condemneth  not,  but 
approveth,  and  liketli  well  of  all  his  doings ;  yea, 
it  granteth  him,  as  here  we  see,  as  a  throne  of 
grace,  to  be  exalted  above  itself:  yea,  it  cannot 
but  so  do,  because  by  wisdom  and  holiness  itself, 
which  is  also  the  Lord  of  the  law,  it  is  appointed 
so  to  do.  Here,  then,  is  the  throne  of  God,  the 
throne  of  grace,  namely,  above  the  ark  of  the  tes- 
timony; on  this  God  and  his  grace  sits,  reigns, 
and  gives  leave  to  sinners  to  approach  his  presence 
for  grace  and  mercy.  He  gives,  I  say  for  those 
sinners  so  to  do,  that  have  washed  before  in  the 
brazen  laver  that  is  prepared  to  wash  in  first,  of 
which  we  may  speak  more  anon.  Now,  behold  the 
wisdom  of  God  in  his  thus  ordaining  of  things ;  in 
his  placing,  in  the  first  place,  the  law,  and  Christ 
the  ark  of  the  testimony,  and  tlie  mercy-seat,  or 
throne  of  grace,  so  nigh  together;  for  doubtless  it 
was  wisdom  that  thus  ordained  them,  and  it  might 
so  ortlain  for  these  reasons — 

[  Why  the  law  and  the  meraj-seat  are  so  near 
together.] 

1.  That  we  that  approach  the  throne  of  grace 
might,  when  wc  come  there,  be  made  still  to  re- 


member that  we  are  sinners — '  for  by  the  law  is 
the  knowledge  of  sin,'  Ko.  iii.  20 — and  behold  just 
before  us  is  this  ark  In  which  are  the  two  tables 
that  condemn  all  flesh:  yea,  wo  must  look  that 
way,  if  wo  look  at  all;  for  just  above  it  is  the 
mercy-seat  or  throne  of  grace.  So  then  here  is  a 
momento  for  them  that  come  to  God,  and  to  bis 
throne  of  grace,  for  mercy,  to  wit,  the  law,  by 
which  they  are  afresh  put  iu  rc:ncmbrance  of 
themselves,  their  sins,  and  what  need  they  have  of 
fresh  supplies  of  grace,  I  read  that  the  laver  of 
brass  and  the  foot  of  it  was  made  of  the  lookin""- 
giasses  of  the  Avomeu  that  assembled  at  the  door 
of  the  tabernacle,  Ex.  xxxviu.  s,  methinks  to  signify, 
that  men  might  see  their  smyrches*  when  they 
came  to  wash ;  so  here  you  see  the  law  is  placed 
even  with  the  mercy-seat,  only  that  stood  above, 
whereby  those  that  come  to  the  throne  of  grace  for 
mercy  might  also  yet  more  be  put  in  mind  that 
they  are  sinners. 

2.  This  also  tendeth  to  set  an  edge  upon  prayer, 
and  to  make  us  the  more  fervent  in  spirit  when  we 
come  to  the  throne  of  grace.  Should  a  king  ordain 
that  the  axe  and  halter  should  be  before  all  those 
that  supplicate  him  for  mercy,  it  would  put  yet  an 
edge  upon  all  their  petitions  for  his  grace,  and 
make  them  yet  the  more  humbly  and  fervently 
implore  his  majesty  for  favour.  But,  behold,  the 
mercy-seat  stands  above,  is  set  up  above  the  ark 
and  testimony  that  is  in  it.  Here,  therefore,  we 
have  encouragement  to  look  for  good.  For  observe, 
though  here  is  the  law,  and  that  too  in  the  holiest 
of  all,  whither  we  go ;  yet  above  it  is  the  mercy- 
seat  and  throne  of  grace  triumphant,  mito  which 
v,-e  should  look,  and  to  which  we  should  dii-ect  our 
prayers.  Let  us  therefore  come  boldly  to  the 
throne  of  grace,  notwithstanding  the  ark  and  tes- 
timony is  by ;  for  the  law  cannot  hurt  us  when 
grace  is  so  nigh ;  besides,  God  is  now  not  in  the 
law,  but  upon  the  throne  of  grace  that  is  above  it, 
to  gave  forth  pardons,  and  grace,  and  helps  at  a 
time  of  need. 

This,  then,  may  serve  to  inform  some  whereabout 
they  are,  when  they  are  in  their  closets,  and  at 
prayer.  Art  thou  most  dejected  when  thou  art  at 
prayer  ?  Hear  me,  thou  art  not  far  from  the  throne 
of  grace;  for  thy  dejection  proccedeth  from  thy 
looking  into  the  ark,  into  which  God  hath  ordained 
that  whosoever  looks  shall  die.  1  Sa.  vi.  19.  Now  if 
thou  art  indeed  so  near  as  to  see  thy  sins,  by  thy 
reading  of  thyself  by  the  tables  in  the  ark,  cast 
but  up  thine  eyes  a  little  higher,  and  behold,  there 
Is  the  mercy-seat  and  throne  of  grace  to  which 
thou  wouldest  come,  and  by  whicli  thou  must  be 
saved.      When  David  came  to  pray  to  God,  he 


*  Smutclics  or  smudges.      'Ami  willi  a  kiud  of  amber 
smii'cii  wy  lace.'     H/ia/wsj/eare. — [Ed.) 


648 


THE  SAINTS'  PraVILEGE  AND  PROFIT, 


said  he  would  direct  his  prayer  to  God,  and  would 
look  up.  r..  V.  3.  As  who  should  say,  When  I  pray, 
I  «ill  say  to  my  prayers,  0  my  prayers,  mount  up, 
stay  not  at  the  ark  of  the  testimony,  for  there  is 
tlio'lawand  condemnation;  but  soar  aloft  to  the 
tin-one  that  stands  above,  for  there  is  God,  and 
there  is  grace  displayed,  and  there  thou  mayest 
obtain  what  is  necessary  to  help  in  time  of  need. 
Some,  indeed,  there  be  that  know  not  what  these 
things  mean ;  they  never  read  their  sin  nor  con- 
demnation for  it ;  when  they  arc  upon  their  knees 
at  their  devotion,  and  so  are  neither  dejected  at  the 
sight  of  what  they  are,  nor  driven  with  sense  of 
tilings  to  look  higher  for  help  at  need  ;  for  need, 
indeed,  they  see  none.  Of  such  I  shall  say,  they 
arc  not  concerned  in  our  text,  nor  can  they  come 
hither  before  they  have  been  prepared  so  to  do,  as 
may  appear  before  we  come  to  an  end. 

[Flow  die  godly  distinguish  the  throne  of  grace.'] 
Second.  And  thus  have  I  showed  you  what  this 
throne  of  grace  is,  and  where  it  stands.  And  now 
I  shall  come  to  show  you  how  you  shall  find  it, 
and  know  when  you  are  come  to  it,  by  several  other 
things. 

Fir^,  then,  ahoul  the  throne  of  grace  there  is 
'a  ravibow  -  in  sigM  like  unto  an  emerald.'  Re.  iv.  1-3. 
This  was  the  first  sight  that  John  saw  after  he 
had  received  his  epistles  for  the  seven  churches. 
Before  he  received  them,  he  had  the  great  vision 
of  his  Lord,  and  heard  him  say  to  hiui,  I  am  he 
that  was  dead  and  am  alive,  or  *  that  liveth  and 
was  dead,  and  behold  I  am  alive  for  evermore, 
amen  ;    and  have  the  keys  of  hell  and  of  death.' 
He.  i.  18.   And  a  good  preparation  it  was  for  a  work 
of  that  nature  tliat  now  he  was  called  unto ;    to 
wit,  tiiat  he  might  the  more  warmly,  and  affection- 
ately, and  confidently  attest  the  truth  which  his 
Lord  had  now  for  him  to  testify  to  them.    So  here, 
before  he  entereth  upon  his  prophecy  of  things  to 
come,  he  hears  a  first  voice,  and  sees  a  first  sight. 
Tlic  first  voice   that  he  heard  was,   *  Come  up 
hither,'  and  the  first  sight    that  he   saw   was  a 
throne  with  a  rainbow  round  about  it.      '  And  im- 
mediately,' saith  he,  ♦!  was  in  the  Spirit;    and 
behold  a  throne  was  set  in  heaven,  and  one  sat  on 
the  throne.     And  he  that  sat  was  to  look  upon 
like  a  jasper,  and  a  sardine  stone,  and  there  toas  a 
rainbow  round  about  the  throne.'  Ue.  iv.  1-0. 

The  first  time  that  wc  find  in  God's  Word  mcn- 
tl(.n  made  of  a  rainbow,  we  read  also  of  its  spiri- 
tual signification,  to  wit,  that  it  was  a  token  of 
the  firmness  of  the  covenant  that  God  made  with 
Moah,  as  touching  his  not  drowning  the  earth  any 
more  with  the  waters  of  a  flood.  '  I  do  set,'  saith 
he,  '  my  bow  ia  the  cloud,  and  it  shall  be  for  a 
token  of  a  covenant  between  mo  and  the  earth. 
And  it  shall  come  to  pass,  when  I  brui"-  a  cloud 


over  the  earth,  that  the  bow  shall  be  seen  in  the 
cloud.  And  I  Avill  remember  my  covenant  which 
is  between  me  and  you,  and  every  living  creature 
of  all  flesh :  and  the  Avaters  shall  no  more  become 
a  flood  to  destroy  all  flesh.'  Ge.  ix.  13-15.  The  first 
use,  therefore,  of  the  rainbow,  it  was  to  be  a  token 
of  a  covenant  of  mercy  and  kindness  to  the  world; 
but  that  was  not  the  utmost  end  thereof.  For  that 
covenant  was  but  a  shadow  of  the  covenant  of  grace 
which  God  hath  made  with  his  elect  in  Christ,  and 
that  bow  but  a  shadow  of  the  token  of  the  perman- 
ency and  lastingness  of  that  covenant.  Wherefore 
the  next  time  we  read  of  the  rainbow  is  in  the  first 
of  Ezekiel,  and  there  we  read  of  it  only  with  refer- 
ence to  the  excellencies  of  its  colour ;  for  that  it  is 
there  said  to  be  exactly  like  the  colour  of  the  glory 
of  the  man  that  the  prophet  there  saw  as  sitting 
upon  a  throne,  ver.  2s.  The  glory,  that  is,  the 
priestly  robes ;  for  he  is  a  priest  upon  the  throne, 
and  his  robes  become  his  glory  and  beauty.  Zec.  vi.  13. 
His  robes — what  are  they  but  his  blessed  righte- 
ousness, with  the  skirts  of  which  he  covereth  the 
sinful  nakedness  of  his  people,  and  with  the  per- 
fection of  which  he  decketh  and  adorneth  them, 
'  as  a  bride  adorneth  herself  with  her  jewels.'  Ex. 

xxviii.  2.  Eze.  xvi.  8.  Is.  Ixi.  10. 

Now  here  again,  in  the  third  place,  we  find  a 
rainbow,  a  rainbow  round  about  the  throne;  round 
about  the  throne  of  grace.  A  rainbow — that  is, 
a  token  of  the  covenant,  a  token  of  the  covenant 
of  grace  in  its  lastingness ;  and  that  token  is  the 
appearance  of  the  man  Christ.  The  appearance — 
that  is,  his  robes,  his  righteousness,  *  from  the 
appearance  of  his  loins  even  upward,'  and  'from 
the  appearance  of  his  loins  even  downward,'  Eze. i. 27; 
even  down  to  the  foot,  as  you  have  it  in  the  book 
of  the  Revelations,  i.  is.  '  As  the  appearance  of 
the  bow  that  is  in  the  cloud  in  the  day  of  rain,  so 
loas  the  appearance  of  the  brightness  round  about. 
This  ivas  the  appearance  of  the  likeness  of  the 
glory  of  the  Lord.  Eze.  i.  28.  The  sum  then  is,  that 
by  the  rainbow  round  about  the  throne  of  grace 
upon  which  God  sitteth  to  hear  and  answer  the 
petitions  of  his  people,  we  are  to  understand  the 
obedential  righteousness  of  Jesus  Christ,  which  iti 
the  days  of  his  flesh  he  wrought  out  and  accom- 
plished for  his  people ;  by  which  God's  justice  is 
satisfied,  and  their  persons  justified,  and  they  so 
made  acceptable  to  him.  This  righteousness,  that 
shines  in  God's  eyes  more  glorious  than  the  rain- 
bow in  the  cloud  doth  in  ours,  saith  John,  is  round 
about  the  throne.  But  for  what  purpose  ?  Why, 
to  be  looked  upou.  But  who  must  look  upon  it  ? 
Why,  God  and  his  people ;  the  people  when  the}' 
come  to  pray,  and  God  when  he  is  about  to  hear 
and  give.  'And  the  bow  shall  be  in  the  cloud;* 
says  God,  '  and  I  will  look  upon  it,  that  I  may 
remember  the  everlasting  covenant  between  God 


OR  THE  THRONE   OF   GRACE. 


649 


and  every  living-  creature  of  all  flesh  that  is  upon 
the  earth.'  Ge.  ix.  ig.  And,  I  say,  as  the  bow  is  for 
God  to  look  on,  so  it  is  also  for  our  sight  to  be- 
hold. A  rainbow  round  about  the  throne,  in  sight; 
in  whose  sight?  in  John's  and  his  companions, 
like  unto  an  emerald. 

We  read  of  Solomon's  great  throne  of  ivory, 
that  though  there  was  not  its  like  in  any  kingdom, 
yet  he  was  not  willing  that  the  bow  of  it  should 
stand  before  him.  It  was  round  behind,  i  kk  x. 
18-20.  0 !  but  God's  throne  has  the  bow  before, 
even  round  about  to  view,  to  look  upon  in  sight. 
Solomon's  was  but  a  shadow,  and  therefore  fit  to 
be  put  behind ;  but  this  is  the  sum  and  substance, 
and  therefore  fit  to  be  before,  in  view,  in  sight,  for 
God  and  his  people  to  behold.  Thus  you  see  that 
a  rainbow  is  round  about  the  throne  of  grace,  and 
■what  this  rainbow  is.  Look  then,  when  thou  goest 
to  prayer,  for  the  throne ;  and  that  thou  mayest 
not  be  deceived  with  a  fancy,  look  for  the  rainbow 
too.  The  rainbow,  that  is,  as  I  have  said,  the 
personal  performances  of  Christ  thy  Saviour  for 
thee.      Look,  I  say,  for  that,  it  is  his  righteous- 

I  ness  ;  the  token  of  the  everlastingness  of  the  cove- 
nant of  grace ;  the  object  of  God's  delight,  and 
must  be  the  matter  of  the  justification  of  thy  person 

'.  and  performances  before  God.  God  looks  at  it, 
look  thou  at  it,  and  at  it  only.  Ps.  ixxi.  i6.  For  in 
heaven  or  earth,  if  that  be  cast  away,  there  is 
nothing  to  be  found  that  can  please  God,  or  justify 
thee.  If  it  bo  said  faith  pleases  God ;  I  answer, 
faith  is  a  relative  grace ;  take  then  the  relative 
away,  which,  as  to  justification,  is  this  spangling 
robe,  this  rainbow,  this  righteousness  of  Christ, 
and  faith  dies,  and  becomes,  as  to  what  we  now 
treat  of,  extinct  and  quenched  as  tow. 

And  a  very  fit  emblem  the  rainbow  is  of  the 
righteousness  of  Christ;  and  that  in  these  particu- 
lars. 1.  The  rainbow  is  an  efi"ect  of  the  sun  that 
shines  in  the  firmament;  and  the  righteousness  by 
■which  this  throne  of  grace  is  encompassed,  is  the 
work  of  the  Son  of  God.  2.  The  rainbow  was  a 
token  that  the  wrath  of  God  in  sending  the  flood 
■was  appeased ;  this  righteousness  of  Christ  is  that 
for  the  sake  of  which  God  forgiveth  us  all  tres- 
passes. 3.  The  rainbow  was  set  in  the  cloud,  that 
the  sinful  man  might  look  thereon,  and  wax  con- 
fident in  common  mercy ;  this  righteousness  is 
showed  us  in  the  woi-d,  that  we  may  by  it  believe 
unto  special  mercy.  4.  The  bow  is  seen  but  now 
and  then  in  the  cloud;  Christ's  righteousness  is 
but  here  and  there  revealed  in  the  Word.  5.  The 
bow  is  seen  commonly  upon,  or  after  rain;  Christ's 
righteousness  is  apprehended  by  faith  upon,  or 
soon  after  the  apprehensions  of  wrath.  6.  The 
bow  is  seen  sometimes  more,  sometimes  less;  and 
so  is  this  righteousness,  even  according  to  the  de- 
gree or  clearness  of  the  sight  of  faith.     7.  The 

VOL.  I. 


hor,r  is  of  that  nature,  as  to  make  whatever  you 
shall  look  upon  through  it,  to  he  of  the  same  colour 
of  itself,  whether  that  thing  be  bush,  or  man,  or 
beast ;  and  the  righteousness  of  Christ  is  that  that 
makes  sinners,  when  God  looks  upon  them  through 
it,  to  look  beautiful,  and  acceptable  in  his  sight, 
for  we  are  made  comely  through  his  comeliness, 
and  made  accepted  in  the  Beloved.  Ez.  wi.  u.  Ep.  i.  c. 

One  word  more  of  the  rainbow,  and  then  to  some 
other  things.  As  here  you  read  that  the  rainbow 
is  round  about  the  throne;  so  if  you  read  on  even 
in  the  same  place,  you  shall  find  the  glorious 
efi'ects  thereof  to  be  far  more  than  all  that  I  have 
said.     But, 

Second.  As  the  throne  of  grace  is  known  by  the 
rainbow  that  is  round  about  it ;  so  also  thou  shalt 
know  it  by  this,  the  high-2)nest  is  coatUiualhj  mini- 
stering before  it;  the  high-priest,  or  Christ  as 
priest,  is  there  before  God  in  his  high-priest's 
robes,  making  continual  intercession  for  thy  ac- 
ceptance there.  Now,  as  I  said  before,  Christ  is 
priest  and  throne  and  all;  throne  in  one  sense, 
priest  in  another;  even  as  he  was  priest,  and  sacri- 
fice, and  altar  too,  when  he  became  our  reconciler 
to  God. 

As  a  priest  here,  he  is  put  under  the  notion  of 
an  angel,  of  an  angel  that  came  and  stood  at  the 
altar  to  ofter  incense  for  the  church,  all  the  time 
that  the  seven  angels  were  to  sound  out  with 
trumpets  the  alarm  of  God's  wrath  against  the 
anti-christian  world;  lest  that  wrath  should  swallow 
them  up  also.  '  And,'  saith  John, '  another  angel 
came  and  stood  at  the  altar, having  a  golden  censer; 
and  there  was  given  unto  him  much  incense,  that 
he  should  offer  it  with  the  prayers  of  all  saints 
upon  the  golden  altar  which  was  before  the  throne. 
And  the  smoke  of  the  incense  wluch  came  v.Ith  the 
prayers  of  the  saints,  ascended  up  before  God  out 
of  the  angel's  hand.'   Re.  viii.  i— i. 

Here  then  you  have  before  the  throne,  that  is, 
the  throne  or  mercy-seat,  the  high-priest ;  for 
there  it  was  that  God  appointed  that  the  altar  of 
incense,  or  that  to  burn  incense  on,  should  be 
placed.  EI.XXX.  i-r.  This  incense-altar  in  the  type 
was  to  be  overlaid  with  gold ;  but  here  the  Holy 
Ghost  implies,  that  it  is  all  of  gold.  This  throne 
then  is  the  mercy-seat,  or  throne  of  grace,  to  which 
we  are  bid  to  come ;  and,  as  you  see,  here  is  the 
angel,  the  high-priest  with  his  golden  censer,  and 
his  incense,  ready  to  wait  upon  us.  For  so  tlio 
text  implies,  for  he  is  there  to  ofl'er  his  incense  with 
the  prayers  of  all  saints  that  are  waiting  without 
at  his  time  of  oll'ering  incense  within,  lu.  i.  it*.  So, 
then,  at  the  throne  of  grace,  or  before  it,  stands 
the  high-priest  of  our  propitiation,  Christ  Jesus, 
with  his  golden  censer  in  his  hand,  full  of  incense, 
therewith  to  perfume  the  prayers  of  saints,  that 
come  thither  for  grace  and  mercy  to  help  in  timo 
4  K 


CoO 


THE  SAINTS'  PRIVILEGE  AND  PROFIT, 


of  nee  J.*  And  Lc  stands  there,  as  you  see,  under 
the  naiuo  of  an  angel,  for  he  is  the  angel  of  God's 
Mrescuce,  and  messenger  of  his  covenant. 

But  now  it  is  wortli  our  considering,  to  take 
notice  how,  or  in  what  method,  the  high-priest  under 
the  law  was  to  approach  the  iucense-altar.  When 
lie  came  to  make  intercession  for  the  saints  before 
the  throne,  he  was  to  go  iu  thither  to  do  this  ivork 
in  his  robes  and  ornaments;  not  without  them,  lest 
he  died.  The  principal  of  these  ornaments  were, 
*  a  breast-plate,  and  an  ephod,  and  a  robe,  and  a 
broidercd  coat,  a  mitre,  and  a  girdle.'  Ex.  xmi\.  i. 
These  are  briefly  called  his  garments,  iu  Revela- 
tions the  first,  and  in  the  general  they  show  us, 
that  he  is  clothed  with  righteousness,  girded  with 
truth  and  faithfuluess,  for  that  is  the  girdle  of  his 
reins  to  sti-engtheu  him.  is.  ii  5.  And  that  he  bear- 
cth  upon  his  heart  the  names  of  the  children  of 
Israel  that  arc  Israehtes  indeed;  for  as  on  Aaron's 
breast-plate  was  fixed  the  names  of  the  twelve 
tribes  of  Israel,  and  he  v.-as  to  bear  the  weight  of 
them  by  the  strength  of  his  shoulders,  so  are  we 
on  the  heart  of  Christ,  is.  xxiL  21. 

Thus  therefore  is  our  high-priest  within  the 
holiest  to  offer  incense  upon  the  golden  altar  of  in- 
cense, that  is,  before  the  throne.  Wherefore,  when 
thou  goest  thither,  even  to  '  the  throne  of  grace, ' 
look  for  him,  and  be  not  content,  though  thou 
shouldst  find  God  there,  if  thou  findest  him  not 
there,  I  suppose  now  an  impossibility,  for  edifica- 
tion's sake,  for  without  him  nothing  can  be  done ; 
I  say,  without  him  as  a  priest.  He  is  the  throne, 
and  without  him  as  a  throne,  God  has  no  resting- 
place  as  to  us ;  he  is  a  priest,  and  without  him  as 
such  we  can  make  no  acceptable  approach  to  God; 
fur  by  him  as  priest  our  spiritual  sacrifices  are  ac- 
cepted. 1  re.  ii.  5.  '  By  him,  therefore,  let  us  offer 
tjic  sacrifice  of  praise  to  God  continually,  -  giving 
thauks,'  and  confessing  to  and  'hi  his  name.'  lie. 
xiu.  15.  And  for  our  further  edification  herein,  let 
us  consider,  that  as  God  has  chosen  and  made  him 
his  throne  of  grace  ;  so  he  has  sworn,  that  he  shall 
bo  accepted  as  a  priest  for  ever  there.  Por  his 
natural  qualifications  we  may  speak  something  to 
them  afterwards;  in  the  meantime  know,  that 
there  is  no  coming  to  God,  upon  pain  of  death  with- 
out him. 

^'or  will  it  out  of  my  mind,  but  that  his  wearing 
the  rainbow  upon  hid  head  doth  somewhat  belong 
to  him  as  priest,  his  priestly  vestments  being  for 
glory  and  beauty,  as  afore  was  said,  compared  to 
the  colour  of  it.  iic.  x.  1.  Ez.  l  But  why  doth  he 
wear  the  rainbow  upon  his  head;  but  to  show,  that 

•  '  In  ail  our  distresses,  infirmities,  and  darkucss  in  tins 
world,  wc  sliould  get  up  to  that  mountain  of  myrrh  and  hill 
of  fra:ikincense,  Cant.  iv.  G ;— the  passion  of  Christ,  which 
was  bitter  like  myrrh ;  and  to  tiie  intercession  of  Clmst,  which 
18  sweet  like  i;iccu3c.'     JDr.  J}ules.—(l-]D.} 


the  sign,  that  the  eveilastingness  of  the  covenant 
of  grace  is  only  to  be  found  in  him ;  that  he  wears 
it  as  a  mitre  or  frontlet  of  gold,  and  can  always 
plead  it  with  acceptance  to  God,  and  for  the  sub- 
duing of  the  world  and  good  of  his  people.     But, 

Tldrdly,  The  throne  of  grace  is  to  be  known  hy 
the  sacrifice  thai  is  presented  there.  The  high-priest 
was  not  to  go  into  the  holiest,  nor  come  near  the 
mercy-seat;  the  which,  as  I  have  showed  you,  was 
a  type  of  cm'  tkrone  of  grace,  'without  blood.' 
'  But  into  the  second  loent  the  high-priest  alone 
once  every  year,  not  without  blood,  whicli  he  of- 
fered for  himself,  andybr  the  errors  of  the  people.' 
He.  ix.  7.  Yea,  the  priest  Avas  to  take  of  the  blood 
of  his  sacrifice,  and  sprinkle  it  seven  times  before 
the  Lord,  that  is,  before  the  mercy-seat,  or  throne 
of  grace ;  and  was  to  put  some  of  the  blood  upon 
the  horns  of  the  altar  of  incense  before  the  Lord. 
Le.  iv.  5-7;  xvi.  13-15.  So  then  the  tlirone  of  grace  is 
known  by  the  blood  that  is  sprinkled  thereon,  and 
by  the  atonement  that  by  it  is  made  there.  I  told 
you  before  that  before  the  throne  of  grace  there  is 
our  high-priest ;  and  now  I  tell  you,  there  is  his 
sacrifice  too ;  his  sacrifice  which  he  there  present- 
eth  as  amends  for  the  sins  of  all  such  as  have  a 
right  to  come  with  boldness  to  the  throne  of  grace. 
Hence,  as  I  mentioned  before,  there  is  said  to  be 
in  the  midst  of  the  throne,  the  same  throne  of 
which  we  have  spoken  before,  '  a  lamb  as  it  had 
been  slain.'  Re.  v.  g.  The  words  are  to  the  purpose, 
and  signify  that  in  the  midst  of  the  throne  is  our 
sacrifice,  witli  the  very  marks  of  his  death  upon 
him;  showing  to  God  that  sitteth  upon  the  throne, 
the  holes  of  the  thorns,  of  the  nails,  of  the  spear ; 
and  how  he  was  disfigured  with  blows  and  blood 
when  at  his  command  he  gave  himself  a  ransom 
for  his  people;  for  it  cannot  be  imagined  that  either 
the  exaltation  or  glorification  of  the  body  of  Jesus 
Christ  should  make  him  forget  the  day  iu  which 
he  died  the  death  for  our  sins  ;  specially  since  that 
which  puts  worth  into  his  whole  intercession  is  the 
death  he  died,  and  the  blood  he  shed  upon  the  cross, 
for  our  trespasses. 

Besides,  there  is  no  sight  more  taketh  the  heart 
of  God,  than  to  see  of  the  travail  of  the  soul,  and 
the  bruisiugs  of  the  body  of  his  Son  for  our  trans- 
gressions. Hence  it  is  said,  He  'is  in  the  midst 
of  the  throne '  as  he  died,  or  as  he  had  been  slain. 
Re.  vii.  17.  It  is  said  again,  '  The  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed  them.'  The 
Lamb,  that  is,  the  Son  of  God  as  a  sacrifice,  shall  - 
be  always  in  the  midst  of  the  throne  to  feed  and 
comfort  his  people.  He  is  the  throne,  he  is  the 
priest,  he  is  the  sacrifice.  But  then  how  as  a 
Lamb  is  he  in  the  midst  of  the  throne  ?  Why,  the 
meaning  in  mine  opinion  is,  that  Christ,  as  a  dying 
and  bleeding  sacrifice,  shall  be  chief  in  the  recon- 
ciling of  us  to  God;  or  that  his  being  ofi"ered  for 


i 


OR  THE  THRONE   OF  GRACE. 


651 


our  s!ns  sliall  be  of  great  virtue  wheu  pleaded  by 
liim  as  priest,  to  the  obtaining  of  grace,  niercv,  and 
gb)rj  for  us.  He.  ix.  12.  Bj  bis  blood  he  cuteretb 
into  the  holy  place;  by  his  blood  he  hath  made  an 
atonement  for  us  before  tlie  mercy-scat.  His  blood 
it  is  that  speakcth  better  for  us  tlian  tlic  blood  of 
Abel  did  for  Cain.  He.  xii.  24.  Also  it  is  by  his  blood 
that  we  have  bold  admittance  into  the  holiest.  lie. 
-X  ID.  Wherefore  no  marvel  if  you  find  Iuju  here  a 
Lamb,  as  it  had  been  slain,  and  that  in  the  midst 
of  the  throne  of  grace. 

While  thou  art  therefore  thinking  on  him,  as 
lie  is  the  throne  of  grace,  forget  him  not  as  he  is 
|)riest  and  sacrifice;  for  as  a  priest  he  makes  atone- 
ment; but  there  is  no  atonement  made  for  sin  with- 
out a  sacrifice.  Now,  as  Christ  is  a  sacrifice,  so 
he  is  to  be  considered  as  passive,  or  a  suflerer;  as 
tie  is  a  priest,  so  he  is  active,  or  one  that  hath 
offered  up  himself;  as  he  is  an  altar,  so  he  is  to  be 
ronsidered  as  God ;  for  in  and  upon  the  power  of 
(lis  Godhead  he  ottered  up  himself.  The  altar  then 
was  not  the  cross,  as  some  have  foolishly  imagined. 
But  as  a  throne,  a  throne  of  grace ;  so  he  is  to  be 
considered  as  distinct  from  these  three  things,  as 
I  also  have  hinted  before.  Wouldst  thou  tlien 
kuow  this  throne  of  grace,  where  God  sits  to  hear 
prayers  and  give  grace  ?  then  cast  the  eyes  of  thy 
soul  about,  and  look  till  thou  findest  the  Lamb 
there  ;  a  Lamb  there  *  as  it  had  been  slain,'  for  by 
this  thou  shalt  know  thou  art  right.  A  slain  Lamb, 
or  a  Lamb  as  it  had  been  slain,  when  it  is  seen  by 
a  supplicant  in  the  midst  of  the  throne,  whither  he 
is  come  for  grace,  is  a  blessed  sight !  A  blessed 
light  indeed  !  And  it  informs  him  he  is  where  he 
hhould  be. 

And  thou  must  look  for  this,  the  rather  because 
v.ithout  blood  is  no  remission.  He  that  thinks  to 
lind  grace  at  God's  hand,  and  yet  enters  not  into 
the  holiest  by  the  blood  of  Jesus,  will  find  himself 
mistaken,  and  will  find  a  dead,*  instead  of  *a  liv- 
ing way.'  Hex.  10.  For  if  not  anything  below,  or 
resides  blood,  can  yield  remission  on  God's  part, 
Low  should  remission  be  received  by  us  without 
lur  acting  faitli  therein  ?  We  are  justified  by  his 
Mood,  through  faith  in  his  blood.  Ko.v.6-9.  Where- 
fore, I  say,  look  when  thou  approachest  the  throne 
'if  grace,  that  thou  give  diligence  to  see  for  the 
ijamb;  that  is,  '  as  it  had  been  slain '  in  tlie  midst 
(  f  the  throne  of  grace;  and  then  thou  wilt  have, 
:;<)t  only  a  sign  that  thou  prescntcst  thy  supplica- 
tions to  God,  where,  and  as  thou  shouldst;  but 
tliere  also  wilt  thou  meet  with  matter  to  break,  to 


*  How  dreadful  for  a  sinner  to  enter  upon  a  way,  expecting 
it  to  be  a  living  way  to  life  and  happiness,  and  find  it  the  dead 
way  to  death  and  eternal  destructioi).  O  my  soiJ,  try  thy  way, 
and,  by  the  assistance  of  the  H(;]y  Spirit,  ascertain  whclhcr  it 
is  the  living  way  to  everlasting  lite,  or  the  dead  way  to  eternal 
misery. — Ed. 


soften,  to  bend,  to  bow,  and  to  make  thy  heart  as 
thou  wouldst  have  it ;  for  if  the  blood  of  a  goat 
will,  as  some  sa}',  dissolve  an  adamant,  a  stone 
that  is  harder  tliau  Hint ;  t  shall  not  the  sight  of 
'  a  Lamb  as  it  had  been  slain'  much  more  dissolve 
and  melt  down  the  spirit  of  that  man  that  is  upon 
his  knees  before  the  throne  of  grace  for  mercy;  es- 
pecially when  he  shall  see,  that  not  his  prayers, 
not  his  tears,  not  his  wants,  but  the  blood  of  the 
Lamb,  has  prevailed  with  a  God  of  grace  to  give 
mercy  and  grace  to  an  undeserving  man  ?  This 
then  is  the  third  sign  by  which  thou  shalt  know 
when  thou  art  at  the  throne  of  grace:  that  throne 
is  sprinkled  with  blood ;  yea,  in  the  midst  of  that 
throne  tliere  is  to  be  seen  to  this  day,  a  Lamb  as 
it  had  been  slain ;  and  he  is  in  the  midst  of  it,  to 
feed  those  that  come  to  that  throne,  and  to  lead 
them  by  and  to  '  living  foimtains  of  waters. '  Re.  vU.  17. 
Wherefore, 

Fourili.  The  throne  of  grace  is  to  be  known,  bj/ 
the  streams  of  grace  that  continualhj  j^^'oceed  there- 
from, and  that  like  a  river  run  themselves  out  into 
the  world.  And,  saitli  John,  *  He  showed  me  a 
pure  river  of  water  of  life,  clear  as  crystal,  pro- 
ceeding out  of  the  throne  of  God  and  of  the  Lamb.' 
Re.  x.\ii.  1.  Mark,  you,  here  is  again  a  throne  ;  the 
throne  of  God,  which,  as  wo  have  showed,  is  the 
human  nature  of  his  Son  ;  out  of  which,  as  you 
read,  proceeds  a  river,  a  river  of  water  of  life,  clear 
as  crystal.  And  the  joining  of  the  Lamb  also  here 
with  God  is  to  show  that  it  comes,  I  say,  from  God, 
by  the  Lamb ;  by  Christ,  who  as  a  lamb  or  sacri- 
fice for  sin,  is  the  procm-ing  cause  of  the  running 
of  this  river;  it  proceedeth  out  of  the  throne  of  God 
and  of  the  Lamb.  Behold,  therefore,  how  care- 
fully here  the  Lamb  is  brought  in,  as  one  from  or 
through  whom  proceeds  the  water  of  life  to  us. 
God  is  the  spring-head  ;  Christ  the  golden  pipe  of 
conveyance ;  the  elect  the  receivers  of  this  water  of 
life.  He  saith  not  here,  'the  throne  of  the  Lamb,' 
but  'and  of  the  Lamb,  to  show,  I  say,  that  he  it 
is  out  of  or  through  whom  this  river  of  grace  should 
come.  But  and  if  it  should  be  understood  that  it 
proceedeth  from  the  throne  of  the  Lamb,  it  may 
be  to  show  that  Christ  also  has  power  as  a  media- 
tor, to  send  grace  like  a  river  into  the  church. 
And  then  it  amounts  to  tliis,  that  God,  for  Christ's 
sake,  gives  this  river  of  grace,  and  that  Christ,  for 
his  merit's  sake,  has  power  to  do  so  too.  And 
hence  is  that  good  wish,  so  often  mentioned  in  the 
epistles,  '  Grace  to  you,  and  peace  from  God  our 
Father,  and  the  Lord  Jesus  Christ.'  iio.i.7.  iCo.  i.  3. 

■2  Co.  i.  2.  Ga.  i.  3.  Ep.  i.  2.   I'hi.  i.  2.  fVI.  i.  2.  1  Tli.  i.  2.  2  Th.  i.  2. 


t  Such  was  the  apiniou  of  uaturalisls  in  the  olJcn  time. 
Bartolonicus,  on  the  properties  of  things,  thus  speaks  of  poaLs' 

blood— 'The  goal's  hot  blood  neshcthe'(softenclli)  and  carvetii 
the  hard  ardamant  stone,  that  ncitiier  tire  uor  iron  may  over- 
anne.'     Book  xviii.  can.  00. — En. 


C33 


THE   SAINTS'  PRIVILEGE  AND   PROFIT, 


rhue.  r-  And  a;ca'".  'Grace,  mercy,  and  peace, 
from  God  the  Father  and  the  Lord  Jesus  Christ. 
1  Pc.  i.  2.  2  Ti.  i.  2.  Tit.  i.  4.  For  Christ  has  power  with 
tho  Fatlicr  to  give  grace  and  forgiveness  of  sins 
to  men.  Ju.  V.  -n-ic.  Mar.  ii.  10.  But  let  us  come  to  the 
terms  in  this  text.  Here  wo  have  a  throne,  a 
throne  of  grace:  and  to  show  that  this  throne  is  it 
indeed,  therefore  tliere  proceeds  therefrom  a  river 
of  this  grace,  put  here  under  the  term  of  '  water 
of  life,'  a  term  fit  to  express  both  the  nature  of 
grace  and  the  condition  of  him  that  comes  for  it  to 
tho  throne  of  grace. 

It  is  called  by  the  name  of  water  of  life,  to  show 
wliat  a  reviving  cordial  the  grace  of  God  in  Christ 
is,  shall  be,  and  will  be  found  to  be,  of  all  those 
that  by  him  shall  drink  thereof.  It  '  shall  be  in 
liini,  even  in  him  that  drinks  it,  *  a  well  of  water 
springing  up  into  everlasting  life.'  Jn.  iv.  14.  It  will 
therefore  beget  life,  and  maintain  it ;  yea,  will  it- 
self be  a  spring  of  life,  in  the  very  heart  of  him 
that  drinks  it.  Ah  !  it  will  be  such  a  preserva- 
tive also  to  spiritual  health,  as  that  by  its  virtue 
tlie  soul  shall  for  ever  be  kept,  I  say,  the  soul  that 
drinks  it,  from  total  and  final  decay;  it  shall  be  in 
them  a  well  of  living  water,  springing  up  into  ever- 
lasting life. 

But  there  is  also  by  this  phrase  or  term  briefly 
touched  the  present  state  of  them  that  shall  come 
hither  to  drink;  they  are  not  the  healthful,  but  the 
sick.  It  is  with  the  throne  of  grace,  as  it  is  with 
the  Bath,  and  other  places  of  sovereign  and  heal- 
ing waters,  they  are  most  coveted  of  them  that  are 
diseased,  and  do  also  show  their  virtues  on  those 
that  have  their  health  and  limbs ;  so,  I  say,  is  the 
throne  of  grace;  its  waters  are  for  healing,  for  soul- 
liealing,  that  is  their  virtue.  Ez.  xivU.  8,  s.  Where- 
fore, as  at  those  waters  above  mentioned,  the  lame 
leave  their  crutches,  and  the  sick  [obtain]  such 
signs  of  their  recovery  as  may  be  a  sign  of  their 
receiving  health  and  cure  there;  so  at  the  throne 
of  grace,  it  is  where  true  penitents,  and  those  that 
are  sick  for  mercy,  do  leave  their  sighs  and  tears; 
'  and  the  Lamb  that  is  in  the  midst  of  the  throne 
shall  feed  them,  and  shall  lead  them  unto  living 
fountains  of  waters  ;  and  God  shall,'  there,  '  wipe 
away  all  tears  from  their  eyes.'  Re.  vii.  17.  Where- 
fore, as  Joseph  washed  his  face,  and  dried  his  tears 
away,  when  he  saw  his  brother  Benjamin,  so  all 
God's  saints  shall  here,  even  at  the  throne  of  grace, 
wliero  God's  Benjamin,  or  the  Son  of  his  right 
hand,  is,  wash  their  souls  from  sorrow,  and  have 
their  tears  wiped  from  their  eyes.  Wherefore,  0 
thou  that  are  diseased,  afflicted,  and  that  wouldst 
live,  come  by  Jesus  to  God  as  merciful  and  graci- 
ous ;  yea,  look  for  this  river  when  thou  art  upon 
thy  knees  before  him,  for  by  that  thou  shalt  find 
whereabout  is  the  throne  of  grace,  and  so  where 
thou  mayest  find  mercy. 


But  ao-ain,  as  that  which  proceeds  out  of  this 
throne  of  grace  is  called  'water  of  life,'  so  it  is  said 
to  be  a  river,  a  river  of  water  of  life.  This,  in  the 
first  place,  shows,  that  with  God  is  plenty  of  grace, 
even  as  in  a  river  there  is  plenty  of  water;  a  pond, 
a  pool,  a  cistern,  will  hold  much,  but  a  river  will 
hold  more;  from  this  throne  come  rivers  and 
streams  of  water  of  life,  to  satisfy  those  that  come 
for  life  to  the  throne  of  God.  Further,  as  by  a 
river  is  showed  what  abundance  of  grace  proceeds 
from  God  through  Christ,  so  it  shows  the  unsa- 
tiable  thirst  and  desire  of  one  that  comes  indeed 
aright  to  the  throne  of  grace  for  mercy.  Nothing 
but  rivers  will  satisfy  such  a  soul ;  ponds,  pools, 
and  cisterns,  will  do  nothing :  such  an  one  is  like 
him  of  whom  it  is  said,  *  Behold  he  drinketh  up  a 
river,  and  hasteth  not ;  he  trusteth  that  he  can 
draw  up  Jordan  into  his  mouth. '  Job  xi.  23.  This 
David  testifies  when  he  saith,  '  As  the  hart  pant- 
eth  after  the  water-brooks,  so  panteth  my  soul 
after  thee,  0  God.'  Ps.  xiu.  1.  Hence  the  invitation 
is  proportionable,  'Drink  abundantly,'  Ca.  v.  1,  and 
that  they  that  are  saved,  are  saved  to  receive  abun- 
dance of  grace  ;  '  they  which  receive  abundance  of 
grace,  and  of  the  gift  of  righteousness,  shall  reigni 
in  life  by  one,  Jesus  Christ.'  Ro.  v.  17.  And  hence 
it  is  said  again,  *  When  the  poor  and  needy  seek 
water,  and  there  is  none,  and  their  tongue  faileth 
for  thirst,  I  the  Lord  will  hear  them,  I  the  God  of 
Israel  will  not  forsake  them.'  But,  Lord,  how 
wilt  thou  quench  their  boundless  thirst  ?  *  I  will 
open  rivers  in  high  places,  and  fountains  in  the 
midst  of  the  valleys :  I  will  make  the  wilderness  a 
pool  of  water,  and  the  dry  land  springs  of  water. ' 
Is.  xii.  17, 18.  Behold  here  is  a  pool  of  water  as  big 
as  a  wilderness,  enough  one  would  think  to  satisfy 
any  thirsty  soul.  0,  but  that  will  not  do!  Avhere- 
fore  he  will  open  rivers,  fountains,  and  springs,  and 
all  this  is  to  quench  the  drought  of  one  that  thirst- 
eth  for  the  grace  of  God,  that  they  have  enough. 
'  They  shall  he  abundantly  satisfied  with  the  fat- 
ness of  thy  house,  and  thou  shalt  make  them  drink 
of  the  river  of  thy  pleasures,  for  with  thee  is  the 
fountain  of  life  ;'  <ke.  Ps.  xxxvi.  8,  9. 

This  abundance  the  throne  of  grace  yleldeth  for 
the  help  and  health  of  such  as  would  have  the 
water  of  life  to  drink,  and  to  cure  their  diseases 
withal :  it  yields  a  river  of  water  of  hfe.  More- 
over, since  grace  is  said  here  to  proceed  as  a  river 
from  the  throne  of  God  and  of  the  Lamb,  it  is  to 
show  the  commonness  of  it ;  rivers  you  know  are 
common  in  the  stream,  however  they  are  at  the 
head.  Ju.  v.  And  to  show  the  commonness  of  it, 
the  apostle  calls  it  'the  common  salvation;'  and  it 
is  said  in  Ezekiel  and  Zecharias,  to  go  forth  to  the 
desert,  and  into  the  sea,  the  world,  to  heal  the 
beasts  and  fish  of  all  kinds  that  are  there.  Eze.  xivii.  8. 
Zee.  xiv.  8.     Tills,  therefore,  is  a  text  that  shows  us 


OR  THE  THRONE  OF  GRACE. 


653 


what  It  is  to  come  to  a  tlironc,  where  the  token  of 
the  covenant  of  grace  is,  •where  the  high-priest 
ministereth,  and  in  the  midst  of  which  there  is  a 
Lamb,  'as  it  had  been  shiin:'  for  from  thence  there 
Cometh  not  drops,  nor  showers,  but  rivers  of  the 
grace  of  God,  a  river  of  water  of  life. 

Again,  as  the  grace  that  we  here  read  of  is  said, 
as  it  comes  from  this  throne,  to  come  as  a  river  of 
water  of  life ;  so  it  is  said  to  be  pure  and  clear  as 
crystal.  Pure  is  set  in  opposition  to  muddy  and 
dirty  waters,  and  clear  is  set  in  opposition  to  those 
waters  that  arc  black,  by  reason  of  the  cold  and 
icyish  nature  of  them;  tlierefore  there  is  conjoined 
to  this  phrase  the  word  crystal,  which  all  know  is 
a  clear  and  shining  stone.  Eze.  xxxiv.  id.  Job  vi.  15,  ic. 
Indeed  the  life  and  spirit  that  is  in  this  water,  will 
keep  it  from  looking  black  and  dull ;  and  the 
throne  from  whence  it  comes  will  keep  it  from  be- 
ing muddy,  so  much  as  in  tlie  streams  thereof. 
*  The  blessing  of  the  Lord,  it  raaketh  rich,  and  he 
addeth  no  sorrow  with  it.'  rr.  x.  22.  Indeed,  all  the 
sorrow  that  is  mixed  with  our  Christianity,  it  pro- 
ceedeth,  as  the  procuring  cause,  from  ourselves, 
not  from  the  throne  of  grace ;  for  that  is  the  place 
where  our  tears,  as  was  showed  you,  are  wiped 
away ;  and  also  where  we  hang  up  our  crutches. 
Tlie  streams  thereof  are  pure  and  clear,  not  muddy 
nor  frozen,  but  warm  and  delightful,  and  that  'make 
glad  the  city  of  God.'  I's.  xw. 

These  words  also  show  us,  that  this  water  of  it- 
self can  do  without  a  mixture  of  anything  of  ours. 
What  comes  from  this  tlirone  of  grace  is  pure  grace, 
and  nothing  else;  clear  grace,  free  grace,  grace  that 
is  not  mixed,  nor  need  be  mixed  with  works  of 
righteousness  which  we  have  done ;  it  is  of  itself 
sufficient  to  answer  all  our  wants,  to  heal  all  our 
diseases,  and  to  help  us  at  a  time  of  need.  It  is 
grace  that  chooses,  it  is  grace  that  calleth,  it  is 
grace  that  preserveth,  and  it  is  grace  that  brings 
to  glory :  even  the  grace  that  like  a  river  of  water 
of  life  proceedeth  from  this  throne.  And  hence  it 
is,  that  from  first  to  last,  we  must  cry,  '  Grace, 
grace  unto  it  !'* 

Thus  you  see  what  a  throne  the  Christian  is  in- 
vited to ;  it  is  a  throne  of  grace  whereon  doth  sit 
the  God  of  all  grace  ;  it  is  a  throne  of  grace  before 
v.'hich  the  Lord  Jesus  ministereth  continually  for 
us  ;  it  is  a  tin-one  of  grace  sprinkled  with  the  blood, 
and  in  the  midst  of  which  is  a  Lamb  as  it  had  been 
slain ;  it  is  a  throne  with  a  rainbow  round  about 
it,  which  is  tlie  token  of  the  everlasting  covenant, 


*  What  laid  the  corner-stone  of  this  throne,  but  grace? 
^Vhat  brings  in  the  inhabitants,  preserves  theui,  perfects  them, 
but  grace  ? — Traill. 

'  Grace  all  the  work  shall  crown, 

Thro'  everlasting  days; 
1 1  lays  in  heaven  the  topmost  stone, 
And  well  deserves  the  praise.' — Rippon. 


and  out  of  which  proceeds,  as  here  you  read,  a 
river,  a  pure  river  of  water  of  life,  clear  as  crystal. 
Look  then  for  these  signs  of  the  throne  of  grace, 
all  you  that  would  come  to  it,  and  rest  not,  until 
by  some  of  tlicm  you  know  that  you  are  even  come 
to  it ;  they  are  all  to  be  seen  have  you  but  eyes ; 
and  the  sight  of  them  is  very  delectable,  and  has 
a  natural  tendency  in  them,  when  seen,  to  revive 
and  quicken  the  soul.     But, 

Fiflh.  As  the  throne  of  grace  is  known  and  dis- 
tinguished by  the  things  above  named,  so  it  is  by 
the  ejects  which  these  things  have  lorought.     Tliere 
is  about  that  throne  '  four  and  twenty  scats,  and 
upon   the   seats  four  and  twenty  elders   sitting, 
clothed  in  white  raiment,  and  they  have  on  their 
heads  crowns  of  gold.'  Re.  iv.  4.     There  is  no  throne 
that  has  these  signs  and  effects  belonging  to  it  but 
this ;  wherefore,  as  by  these  signs,  so  by  the  effects^, 
of  them  also,  one  may  know  which  is,  and  so  when, 
he  is  indeed  come  to  the  throne  of  grace.     And  a 
little  as  we  commented  upon  what  went  before,  we- 
will  also  touch  upon  this. 

1.  By  seats,  I  understand  places  of  rest  and  dig- 
nity ;  places  of  rest,  for  that  they  that  sit  on  them 
do  rest  from  their  laboui's;  and  places  of  dignity, . 
for  that  they  are  about  the  throne.  Re.  xiv.  13.  'And 
the  four  and  twenty  elders  which  sat  before  God 
on  their  seats,  fell  upon  their  faces  and  worshipped 
God.'  Re.  xi.  16.  And  forasmuch  as  the  seats  are 
mentioned,  before  they  are  mentioned  that  sat  • 
thereon,  it  is  to  show,  that  the  places  were  prepared 
before  they  were  converted. 

2.  The  elders,  I  take  to  be  the  twelve  patriarchs 
and  the  twelve  apostles,  or  the  first  fathers  of  the- 
clmrches;  for  they  are  the  elders  of  botli  the 
cliurches,  that  is,  both  of  the  Jewish  and  Gentile 
church  of  God ;  they  are  the  ancients,  as  also  they 
are  called  in  the  prophet  Isaiah,  which  are  in  some 
sense  the  fathers  of  both  these  churches,  is.  ixiv.  23. 
These  elders  are  well  set  forth  by  that  four  and 
twenty  that  you  read  of  in  the  book  of  Chronicles, 
who  had  every  one  of  them  for  sons  twelve  in 
number.     There  therefore  the  four  and  twenty  arc. 

1  Ch.  XXV.  S-31. 

3.  Their  sitting  denoteth  also  their  abiding  in  the 
presence  of  God.  'Sit  thou  at  my  right  Iiand,' 
was  the  Father's  word  to  the  Son,  and  also  signi- 
fieth  the  same.  Ps.  ex.  1.  It  is  tlien  the  throne  of 
grace  wlierc  the  four  and  twenty  seats  arc,  and 
before  which  the  four  and  twenty  ciders  sit. 

4.  Their  white  robes  are  Christ's  rigliteousness, 
their  own  good  works  and  glory ;  not  that  their 
works  brought  them  thither,  for  they  were  of  them- 
selves polluted,  and  were  washed  white  in  the  blood 
of  the  Lamb ;  but  yet  God  will  have  all  that  bis 
people  have  done  in  love  to  him  to  be  rewarded. 
Yea,  and  they  shall  wear  their  own  labours,  being 
washed  as  afore  is  hinted,  as  a  badge  of  their  honour 


n5i. 


THE   SAINTS'  PniVILEGE  AND   PROFI'I 


l)ofore  (lio  throne  of  grace,  anil  this  is  grace  indeed. 
•  Tliev  liavc  washed  their  rohcs,  and  made  them 
wliito'in  the  blood  of  the  Lamb,  therefore  are  they 
before  the  throne  of  God.'  no.  vu.  u,  is.  They  iiavo 
washed  as  others  did  do  before  them. 

5.  'And  they  had  on  their  heads  crowiis  of  gold.' 
ne.  iv.  4.  This  denotes  their  victory,  and  also  that 
they  are  king?,  and  as  kings  shall  rcigni  with  him 
for  ever  and  ever.'  Ke.  v.  lo. 

C.  But  what!  were  tlicy  silent?  did  they  say,  did 
they  do  nothing  while  tliey  sat  before  the  throne  ? 
Yes,  they  were  appointed  to  be  singers  there.  This 
was  signified  by  the  four  and  twenty  that  we  made 
mention  of  before,  who  with  their  sons  were  in- 
structed in  the  songs  of  the  Lord,  and  all  that  were 
cunning  to  do  so  then,  were  two  hundred  fourscore 
and  eight,  i  ch.  xxv.  7.  These  were  the  figure  of  that 
hundred  forty  and  four  thousand  redeemed  from 
the  earth.  For  as  the  first  four  and  twenty,  and 
their  sons,  are  said  to  sing  and  to  play  upon  cym- 
bals, psalteries,  and  harps ;  and  as  they  are  there 
said  to  be  instructed  and  cunning  in  the  songs  of 
the  Lord ;  so  these  that  sit  before  the  throne  are 
said  also  to  sing  with  harps  i;i  their  hands  their 
song  before  the  throne  ;  and  such  song  it  was,  and 
so  cunningly  did  they  sing  it,  that  '  no  man  could 
learn  it,  but  the  hundred  and  forty  ajid  four  thousand 
which  were  redeemed  from  the  earth.'  Re.  xiv.  3. 

Now,  as  I  said,  as  he  at  first  began  with  four 
and  twenty  in  David,  and  ended  with  four  and 
twenty  times  twelve,  so  here  in  John  he  begins  with 
the  same  number,  but  ends  with  such  a  company 
that  no  man  could  number.  For,  he  saith,  'After 
this  I  behehl,  and  lo,  a  great  multitude  which  no 
man  could  number,  of  all  nations,  and  kindreds, 
and  people,  and  tongues  stood  before  the  throne, 
and  before  the  Lamb,  clothed  with  white  robes,  and 
palms  in  their  hands.  And  cried  with  a  loud  voice, 
saying,  Salvation  to  our  God,  which  sitteth  upon 
the  throne,  and  unto  the  Lamb.  And  all  the  angels 
stood  round  about  the  throne,  and  the  ciders,  and 
the  four  beasts,  and  fell  before  the  throne  on  their 
faces,  and  worshipped  God. '  Rc.  ni  9-11.  This  num- 
berless number  seems  to  have  got  the  song  by  the 
end;*  for  they  cry  aloud,  '  Salvation,  salvation  to 
our  God  and  to  the  Lamb;'  which  to  be  sure  is 
such  a  song  that  none  can  learn  but  them  that  are 
redeemed  from  the  cartli. 

But  I  say,  what  a  brave  encom-agemcnt  is  it  for 
one  that  is  come  for  grace  to  the  throne  of  grace, 
to  sec  so  great  a  number  already  there,  on  their 
seats  m_  their  robes,  with  their  palms  in  their  hands, 
and  their  crowns  upon  their  heads,  singing  of  sal- 
vation to  God.  and  to  the  Lamb !  And  I  say  again, 
and  spca,v  now  to  the  dejected,  methinks  it  would 
be  strange,  0  thou  that  art  so  afraid  that  the  great- 


•  Perfectly  imprcscd  upon  their  rocmoncs.— Ed. 


ness  of  thy  sins  will  be  a  bar  unto  thee,  if  amongst 
all  this  great  number  of  pipers  and  harpers  that  arc 
got  to  glory,  thou  canst  not  espy  one  that  when 
here  was  as  vile  a  sinner  as  thyself.  Look  man, 
they  are  there  for  thee  to  view  them,  and  for  thee 
to  take  encouragement  to  hope,  when  thou  shalt 
consider  what  grace  and  mercy  has  done  for  them. 
Look  again,  I  say,  now  thou  art  upon  thy  knees, 
and  see  if  some  that  are  among  them  have  not  done 
worse  than  thou  hast  done.  And  yet  behold,  they 
are  set  down ;  and  yet  behold  they  have  their 
crowns  on  their  heads,  their  harps  in  their  hands, 
and  sing  aloud  of  salvation  to  their  God,  and  to 
the  Lamb. 

This  then  is  a  fifth  note  or  sign  tliat  doth  dis- 
tinguish the  throne  of  grace  from  other  thrones. 
There  are,  before  that,  to  be  seen,  for  our  encour- 
agement, a  numberless  number  of  people  sitting 
and  singing  round  about  it.  Singing,  I  say,  to 
God  for  his  grace,  and  to  the  Lamb  for  his  blood, 
by  which  they  are  secured  from  the  wrath  to  come. 
'  And  the  four  and  twenty  elders  fell  down  before 
the  Lamb,  having  every  one  of  them  harps,  and 
golden  vials  full  of  odours,  which  are  the  prayers 
of  saints,  and  they  sung  a  new  song,  saying.  Thou 
art  worthy  to  take  the  book,  and  to  open  the  seals 
thereof;  for  thou  wast  slain,  and  hast  redeemed  us 
to  God  by  thy  blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation  ;  and  hast  made  us 
unto  our  God,  kings  and  priests,  and  we  shall  reign 
on  the  earth.'  Re.  v.  8— 10.  Behold,  tempted  soul, 
dost  thou  not  yet  see  what  a  throne  of  grace  here 
is,  and  what  multitudes  are  already  arrived  thither, 
to  give  thanks  unto  his  name  that  sits  thereon,  and 
to  the  Lamb  for  ever  and  ever?  And  wilt  thou 
hang  thy  harp  upon  the  Avillows,  and  go  drooping 
up  and  down  the  world,  as  if  there  was  no  God,  no 
grace,  no  throne  of  grace,  to  apply  thyself  unto, 
for  mercy  and  grace  to  help  in  time  of  need  ?  Hark ! 
dost  thou  not  hear  them  what  they  say,  '  Worthy, ' 
say  they,  'is  the  Lamb  that  was  slain,  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing.  And  every  crea- 
ture which  is  in  heaven,'  where  they  are,  '  and  on 
the  earth,'  where  thou  art,  'and  under  the  earth, , 
and  such  as  are  in  the  sea,  and  all  that  are  iu  them,  \ 
heard  I  saying.  Blessing,  and  honour,  and  glory,  J 
and  power  be  unto  him  that  sitteth  upon  the  throne,  j 
and  unto  the  Lamb  for  ever  and  ever.'  Re.  v.  13,13. 

All  this  is  written  forourlearning,  thatwc  through 
patience  and  comfort  of  the  scriptures  might  have 
hope;  and  that  the  drooping  ones  might  come  boldly  ; 
to  the  throne  of  grace,  to  obtain  grace  and  find 
mercy  to  help  in  time  of  need.  They  bless,  they 
all  bless ;  they  thank,  they  all  thank  ;  and  wilt  thou 
hold  thy  tongue?  '  They  have  all  received  of  his 
fulness,  and  grace  for  grace ; '  and  will  he  shut  thee 
out?     Or  is  his  grace  so  far  gone,  and  so  near 


OR  THE   THRONE   OF   GIIACE. 


655 


^;!cnt,  that  now  he  has  not  enough  to  pardon,  and 
ccure,  and  save  cue  sinner  more?  For  shame, 
leave  off  this  unbelief!  Wherefore,  dost  thou  thhik, 
art  thou  tokl  of  all  this,  hut  to  encourage  thee  to 
come  to  the  throne  of  grace?  And  wilt  thou  hang 
!  i;ick  or  be  sullen,  because  tliou  art  none  of  the  first  ? 
^  "nee  he  hath  said,  '  The  first  shall  be  last,  and  the 
List  first.'  Behold  tlie  legions,  the  thousands,  the 
;  ntold  and  numberless  number  that  stand  before 
the  throne,  and  be  bold  to  hope  in  his  mcrcj^ 

Sixth.  [The  throne  of  grace  is  known  hy  ichat 

^'roceedsfrom  it.^     As  the  throne  of  grace  is  dis- 

1  iiguished  from  other  thrones  by  these,  so  '  out  of 

is  throne  proceeds  lightnings,  and  thunderings, 

<1  voices.     Also  before  tliis  throne  arc  'seven 

Mips  of  fire  burning,  which  are  the  seven  spirits 

.  God.'  Re.  iv.  5.    This  then  is  another  thing  by  which 

lie  throne  of  grace  may  be  known  as  an  effect  of 

vliatis  before.     So  again,  chapter  the  eighth,  it  is 

-aid,  that  from  the  altar  of  incense  that  stood  bc- 

!'iic  the  throne,   '  there  were  voices,  and  thunder- 

i :i.;s,  and  lightnings,  and  an  earthquake,'  Re.  viii.  5. 

-\!1  these  then  come  out  of  the  holiest,  where  the 

thione  is,  and  are  inflamed  by  this  throne,  and  by 

liiin  that  sits  thereon. 

1.  Lightnings  here  are  to  be  taken  for  the  illu- 
iiiluations  of  the  Spirit  in  the  gospel.  He.  x.32.  As 
i;  is  said  in  the  book  of  Psalms,  '  They  looked  imto 
liim,'  on  the  throne,  *  and  were  lightened.  Ps.  ixxiv.  s. 
Or,  as  it  is  said  in  other  places,  '  The  voice  of  thy 
11 '.under  was  in  the  heaven,  the  lightnings  lightened 
I '  i  e  world. '  rs.  ixxvii.  18.  And  again,  '  His  lightnings 
t  ulightened  the  world,  the  earth  saw  and  trembled.' 
1  xcvii.  4.  This  lightning  therefore  communicates 
■lit  to  them  that  sit  in  darkness.  '  God,'  saith 
J  apostle,  'who  commanded  the  light  to  shine  out 
darkness,  hath  shined  in  our  hearts,  to  give  the 
jit  of  the  knowledge  of  the  glory  of  God  in  the 
JO  of  Jesus  Christ.'  2Co.  iv.  g.  It  was  from  this 
throne  that  the  light  came  that  struck  Paul  off  his 
horse,  when  he  ivent  to  destroy  it  and  the  people 
that  professed  it.  Ac.  ix.  3.  These  are  thoselightniugs 
by  which  sinners  are  made  to  see  their  sad  condi- 
tion, and  by  which  they  are  made  to  see  the  way 
out  of  it.  Art  thou  then  made  to  see  thy  condi- 
tion how  bad  it  is,  and  that  the  way  out  of  it  is  by 
Jesus  Christ?  for,  as  I  said,  he  is  the  throne  of 
grace.  Why  then,  come  orderly  in  the  light  of 
tliese  convictions  to  the  throne  from  whence  thy 
light  did  come,  and  cry  there,  as  Samuel  did  to  Eli, 
'Here  am  I,  for  thou  hast  called*  me.'  i  Sa.  iii.  8. 
Thus  did  Saul  by  the  light  that  made  him  see  ;  by 
it  he  came  to  Christ,  and  cried,  '  Who  art  thou. 
Lord  ? '  and,  '  What  wouldst  thou  have  me  do  ? ' 
Ac.  ix.  5, 6.  And  is  it  not  an  encouragement  to  thee 
to  come  to  him,  when  he  lights  thy  candle  that 

*  From  ilie  Genevr.u  version. — Ed. 


thou  mightest  see  the  way ;  yea,  when  he  doth  it 
on  purpose  that  thou  mightest  come  to  him  ?  '  He 
gives  light  to  them  that  sit  in  darkness,  and  in  the 
shadow  of  death,'  what  to  do?  'to  guide  our  feet 
into  the  way  of  peace.'  Lu.  i.  7'J.  This  interpretation 
of  this  place  seems  to  me  most  to  cohere  with  what 
went  before ;  for  first  you  have  here  a  throne,  and 
one  sitting  on  it ;  then  you  have  the  ciders,  and  in 
them  presented  to  you  the  whole  church,  sitting 
round  about  the  throne;  then  you  have  in  the  words 
last  read  unto  you,  a  discourse  how  they  came 
thither,  and  that  is,  by  the  lightnings,  thunderings, 
and  voices  that  proceed  out  of  the  throne. 

2.  As  you  have  here  lightnings,  so  thereto  is 
adjoined  thunders.  There  proceeded  out  of  this 
throne  lightnings  and  thunders.  By  thunders,  I 
understand  that  powerful  discovery  of  the  majesty 
of  God  by  the  word  of  truth,  which  seizcth  the  heart 
with  a  reverential  dread  and  awe  of  him :  hence  it 
is  said,  '  The  voice  of  the  Lord  is  full  of  majesty ; 
the  voice  of  the  Lord  brcaketh  the  cedars.'  rs.xxix.45. 
The  voice,  that  is,  his  thundering  voice.  '  Canst 
thou  thunder  with  a  voice  like  him  ?'  Job  xi  9.  And 
'  the  thunder  of  his  power  who  can  understand  ?  ' 
Job  xxvi.  14.  It  was  upon  this  account  that  Peter, 
and  James,  and  John,  were  called  '  the  sons  of 
thunder,'  because,  in  the  word  which  they  were  to 
preach,  there  was  to  be  not  only  lightnings,  but 
thunders ;  not  only  illuminations,  but  a  great 
seizing  of  the  heart,  with  the  dread  and  majesty 
of  God,  to  the  effectual  turning  of  the  sinner  to 

him.    Mar.  iii.  IG,  17. 

Lightnings  without  thunder  arc  in  this  case 
dangerous,  because  they  that  receive  the  one  with- 
out the  other  are  subject  to  miscarry.  They  were 
'  once  enlightened,'  but  you  read  of  no  thunder 
they  had ;  and  they  were  subject  to  fall  into  an 
irrecoverable  state.  He.  vi.  4-g.  Saul  had  thunder 
with  his  lightnings  to  the  shaking  of  his  soul ;  so 
had  the  three  thousand ;  so  had  the  jailor.  Ac.  ii., 
ix.,  .xvi.  They  that  receive  light  without  thunder 
are  subject  to  turn  the  grace  of  God  into  wanton- 
ness; but  they  that  know  the  terror  of  God  will 
persuade  men.  Ko.  iii.  s.  Jude  4.  2Co.  v.  ii.  So  then, 
when  he  decrees  to  give  the  rain  of  his  grace  to  a 
man,  he  makes  '  a  way  for  the  lightning  of  the 
thunder ;'  not  the  one  without  the  other,  but  the 
one  following  the  other.  JobxxviiL2c.  Ligiitniiig 
and  thunder  is  made  a  cause  of  rain,  but  lightning- 
alone  is  not:  'Who  hath  divided  a  water-course 
for  the  overflowing  of  waters?  or  a  way  for  the 
lio'htnin'^  of  thunder  to  cause  it  to  rain  on  the 
earth,  xohei^e  no  man  is:  on  the  wilderness  wherem 
there  is  no  man  ?'  Job  xxxviii.  25,  2G. 

Thus  therefore  you  may  see  how  in  the  darkest 
sayings  of  tlic  Holy  Ghost  there  is  as  great  an 
harmony  with  truth  as  in  tho  most  phiin  and  easy; 
there  must  be  thunder  with  light,  if  thy  heart  be 


C56 


THE   SALXTS'  miVILEGE  AND   PROFIT, 


well  poised  and  balanced  with  the  fear  of  God  :  we 
liavc  had  great  lightnings  in  this  land  of  late  years, 
]>nt  little  Thunders;  and  that  is  one  reason  why  so 
little  grace  is  found  where  light  is,  and  why  so  many 
professors  run  on  their  heads  in  such  a  day  as  this 
is.  notwithstanding  all  they  have  seen.  Well  then, 
th'is  also  should  bo  a  help  to  a  soul  to  come  to  the 
throne  of  grace;  the  God  of  glory  has  thundered, 
has  thundered  to  awaken  thee,  as  well  as  sent 
li"-htning3  to  give  thee  light;  to  awalcen  thee  to  a 
coming  to  him,  as  well  as  to  the  enabling  of  thee 
to  sec  his  things;  this  then  has  come  from  the 
throne  of  grace  to  make  thee  come  hither ;  where- 
fore observe,  where  it  is  by  these  signs  made  men- 
tion of  before,  and  by  these  effects;  and  go,  and 
come  to  the  throne  of  grace. 

3.  As  there  proceeds  from  this  throne  iiglitnings 
and  thunders,  so  from  hence  it  is  said  voices  pro- 
ceed also :  now  these  voices  may  be  taken  for  such 
as  arc  sent  with  this  lightning  and  thunder  to  in- 
struct, or  for  such  [instruction]  as  this  lightning 
and  thunder  begets  in  our  hearts. 

(1.)  It  may  be  taken  in  the  first  sense  for  light 
r.nd  dread,  when  it  falleth  from  God  into  the  soul, 
is  attended  with  a  voice  or  voices  of  instruction  to 
tlie  soul,  to  know  what  to  do.  Ac.  n.  3-:.  This  it 
was  in  Paul's  case.  lie  had  light  and  dread,  and 
voices  for  his  instruction ;  he  had  lightnings,  and 
tluuiderings,  and  voices :  '  Good  and  upright  is 
tlic  Lord ;  therefore  will  he  teach  sinners  in  the 
way.  The  meek  will  he  guide  in  judgment ;  and 
the  meek  will  he  teach  his  way.'  Fs.  xxy.  8,  o. 

(2.)  Or  by  voices  you  may  understand,  audi  as 
the  lightning  and  thunder  begets  in  our  hearts : 
for  though  man  is  as  mute  as  a  fish  to  Godward, 
before  this  thunder  and  lightning  comes  to  him,  yet 
after  that  he  is  full  of  voices.  2  Co.  iv.  is ;  vii  i4.  And 
how  much  more  immerous  are  the  voices  that  in 
the  whole  church  on  earth  are  begot  by  these 
lightnings  and  thunders  that  proceed  from  the 
throne  of  grace ;  their  faith  has  a  voice,  their  re- 
pentance has  a  voice,  their  subjection  to  God's  word 
lias  a  voice  in  it;  yea,  there  is  a  voice  in  their 
prayers,  a  voice  in  their  cry,  a  voice  in  their  tears, 
a  voice  in  their  groans,  in  their  roarings,  in  their 
bemoaning  of  themselves,  and  in  their  triumphs! 

ITTi.i.a-S.  l>s.v.O;  VU.17;  xx.2-5;  xxii.l;  cssxviii.  5.  Je.xsxi.18. 

This  then  is  an  etfect  of  the  throne  of  grace ; 
hence  it  is  said  that  they  proceed  from  it,  even  the 
lightning,  and  the  thunder,  and  the  voices ;  that 
is,  etiectuul  conversion  to  God.  It  follows  then, 
that  if  all  these  are  with  thy  soul,  the  operations 
of  the  throne  of  grace  have  been  upon  thee  to  bring 
thee  to  the  throne  of  grace;  first  in  thy  prayers^ 
and  then  in  thy  person.  And  this  leads  me  to  the 
next  thing  propounded  to  be  spoken  to,  which  is 
to  show  who  arc  the  persons  invited  here  to  come 
to  the  throne  of  grace.     *  Let  us  therefore  come.' 


[the  persons  intended  by  this  exhortation.] 

THIRD.  Now  the  persons  here  called  upon  to 
come  to  the  throne  of  grace,  are  not  all  or  every 
sort  of  men,  but  the  men  tliat  may  properly  be 
comprehended  under  this  word  Us  and  We ;  '  let 
Us  therefore  come  boldly,  that  We  may  obtain.' 
And  they  that  are  here  put  under  these  particular 
terms,  are  expressed  both  before  and  after,  by  those 
that  have  explication  in  them. 

They  are  called  [in  the  epistle  to  the  Hebrews], 
1.  Such  as  give  the  most  earnest  teed  to  the  word 
which  they  have  heard.  lie.  ii.  i.  2.  They  are  such 
as  see  Jesus  crowned  with  glory  and  honour.  He.ii.9. 
3.  They  are  called  the  children.  He.  ii.  ii.  4.  They 
are  called  the  seed  of  Abraham.  lie.  li.  ic.  5.  They 
are  called  Christ's  brethren.  He.  ii.  17. 

So,  chapter  the  third,  they  are  called  holy 
brethren,  and  said  to  be  partakers  of  the  heavenly 
calling,  and  the  people  of  whom  it  is  said  that 
Christ  Jesus  is  the  apostle  and  high-priest  of  their 
profession.  He.  iii.  i— 6.  They  are  called  Christ's  own 
house,  and  are  said  to  be  partakers  of  Christ.  He.  iii. 
14.  They  arc  said  to  be  the  believers,  those  that 
do  enter  in  into  rest,  those  that  have  Christ  for  a 
high-priest,  and  with  the  feeling  of  whose  infirmities 
he  is  touched  and  sympathiseth.  lie.  iv.  3,  u,  15. 

So,  in  chapter  the  sixth,  they  are  called  beloved, 
and  the  heirs  of  promise ;  they  that  have  fled  for 
refuge  to  lay  hold  on  the  hope  set  before  them ; 
they  are  called  those  that  have  hope  as  an  anchor, 
and  those  for  whom  Christ  as  a  forerunner  hath 
entered  and  taken  possession  of  heaven.  He.  vi.  9, 17 
—20.  So,  chapter  the  seventh,  they  are  said  to  be 
such  as  draw  nigh  unto  God.  He.  vii.  19.  And,  chap- 
ter the  eighth,  they  are  said  to  be  such  with  whom 
the  new  covenant  is  made  in  Christ.  Chapter  the 
ninth,  they  are  such  for  whom  Christ  has  obtained 
eternal  redemption,  and  such  for  whom  he  has 
entered  the  holy  place.  He.  i\-.  li,  22.  Chapter  the 
tenth,  they  are  such  as  arc  said  to  be  sanctified  by 
the  will  of  God,  such  as  have  boldness  to  enter  into 
the  holiest  by  the  blood  of  Jesus ;  such  as  draw- 
near  with  a  true  heart,  in  full  assurance  of  faith, 
or  that  have  liberty  to  do  so,  having  their  hearts 
sprinkled  from  an  evil  conscience,  and  their  bodies 
washed  with  pure  water ;  they  were  those  that  had 
suffered  much  for  Christ  in  the  world,  and  that 
became  companions  of  them  that  so  were  used. 
Ho.  X.  10, 19,  22-25.  Yca,  he  tells  them,  in  the  eleventh 
chapter,  that  they  and  the  patriarchs  must  be 
made  perfect  together.  He.  xi.  40.  He  also  tells 
them,  in  the  twelfth  chapter,  that  already  they 
are  come  to  Mount  Zion,  to  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  to  an  innumer- 
able company  of  angels  ;  to  the  general  assembly 
and  church  of  the  first  born  which  are  written  in 
heaven,  and  to  God  the  Judge  of  all;  and  to  tho 


OR  THE  THRONE   OF   GRACE. 


657 


spirits  of  just  men  made  perfect,  and  to  Jesus  tlie  I 
mediator  of  the  New  Testament,  and  to  the  blood 
of  sprinkling,  that  speaketh  better  things  than  that 

of  Abel.    He.  xii.  22-24. 

Thus  you  see  what  terms,  characters,  titles,  and 
privileges,  they  arc  invested  Avith  that  are  here 
exhorted  to  come  to  the  throne  of  grace.  From 
whence  we  may  conclude  that  every  one  is  not 
capable  of  coming  thither,  no  not  every  one  that 
is  under  convictions,  and  that  hath  a  sense  of  the 
need  of  and  a  desire  after  the  mercy  of  God  in 
Christ. 

[Tlie  orderly  coming  to  the  throne  of  grace.] 

Wherefore  we  will  come,  in  the  next  place,  to 
show  the  orderly  coming  of  a  soul  to  the  throne  of 
grace  for  mercy :  and  for  this  we  must  first  apply 
ourselves  to  the  Old  Testament,  where  we  have  the 
shadow  of  what  we  now  are  about  to  enter  upon 
the  discourse  of,  and  then  we  will  come  to  the 
antitype,  where  yet  the  thing  is  far  more  explained. 

First.  Then,  the  mercy-seat  was  for  the  church, 
not  for  the  world ;  for  a  Gentile  could  not  go  im- 
mediately from  his  natural  state  to  the  mercy-seat, 
by  the  high  priest,  but  must  first  orderly  join  him- 
self, or  be  joined,  to  the  church,  which  then  con- 
sisted of  the  body  of  the  Jews.  Ex.  xU.  43-49.  The 
stranger  then  must  first  be  circumcised,  and  con- 
sequently profess  faith  in  the  Messiah  to  come, 
which  was  signified  by  his  going  from  his  circum- 
cision directly  to  the  passover,  and  so  orderly  to 
other  privileges,  specially  to  this  of  the  mercy- 
scat  Avhich  the  high-priest  was  to  go  but  onee  a 
year  into.  Eze.  xUv.  6-9. 

Second.  The  church  is  again  set  forth  unto  us  by 
Aaron  and  his  sons.  Aaron  as  the  head,  his  sons 
as  the  members ;  but  the  sons  of  Aaron  were  not 
to  meddle  with  any  of  the  things  of  the  Holiest, 
until  they  had  washed  in  a  lavcr :  '  And  the  Lord 
pake  unto  Moses,  saying,  Thou  shalt  also  make  a 
laver  of  brass,  and  his  foot  cdso  of  brass,  to  wash 
in ;  and  thou  shalt  put  it  between  the  tabernacle 
pf  the  congregation  and  the  altar,  and  thou  shalt 
put  Avater  therein.  For  Aaron  and  his  sons  shall 
wash  their  hands  and  their  feet  thereat.  When 
they  go  into  the  tabernacle  of  the  congregation 
they  shall  Avash  with  Avater,  that  they  die  not ;  or 
rt'hen  they  come  near  to  the  altar  to  minister,  to 
burn  offerings  made  by  fire  unto  the  Lord.  So 
they  shall  Avash  their  hands  and  their  feet  that  they 
.lie  not :  and  it  shall  be  a  statute  for  ever  unto 
;hem,  even  to  him,  and  to  his  seed  throughout 
;heir  generations.'     See  the  margin.*  Ex.  xsx.  17-21 ; 

tl.  30-32. 


'  Banyan  here  refers  to  the  marginal  uote  iu  the  Gcuevan 
)Iblc,  Ex.  xsx.  The  high  priest's  vvasliing  '  signifying  that 
le  tliat  cometh  to  God  must  be  washed  from  all  sin  aud  cor- 
ruption.*— Ed. 

VOL.  I. 


Tldrd.  Xay,  so  strict  Avas  this  law,  that  if  any 
of  Israel,  as  Avell  as  the  stranger,  were  defiled  by 
any  dead  thing,  they  Avere  to  wash  before  they  par- 
took of  the  holy  things,  or  else  to  abstain :  but  if 
they  did  not,  their  sin  should  remain  upon  them. 
Le.  xvu.  15, 16.  So  again,  '  the  soul  that  hath  touched 
any  such '  uncleanncss  *  shall  be  unclean  until  even, 
and  shall  not  cat  of  the  holy  things,'  much  less 
come  Avithin  the  inner  veil,  '  unless  he  Avash  his 
flesh  with  Avater.'  Le.  xxii.  4-c.  Now,  I  Avovdd  ask, 
Avhat  all  this  should  signify,  if  a  sinner,  as  a  sin- 
ner, before  he  Avashes,  or  is  Avashed,  may  imme- 
diately go  unto  the  throne  of  grace  ?  Yea,  I  ask 
again,  Avhy  the  apostle  supposes  washing  as  a 
preparation  to  the  Hebrews  entering  into  the 
holiest,  if  men  may  go  immediately  from  under 
convictions  to  a  throne  of  grace?  For  thus,  he 
i3ays,  'let  us  draAv  near'  'the  holiest,'  iie.xii.i9. 
'  Avith  a  true  heart,  in  full  assurance  of  faith ;  hav- 
ing our  hearts  sprinkled  from  an  eA'il  conscience, 
and  our  bodies  washed  Avith  pure  Avater.'  He.  xii.  22. 
Let  us  draw  near ;  he  saith  not  that  Ave  may  have  ; 
but  having  first  been  Avashed  and  sprinkled. 

The  laver  then  must  first  be  Avashed  in ;  and  he 
that  Avashed  not  first  there,  has  not  right  to  como 
to  the  throne  of  grace ;  wherefore  you  have  here 
also  a  sea  of  glass  standing  before  the  throne  of 
grace,  to  signify  this  thing.  Re.  iv.  6.  It  stands  be- 
fore the  throne,  for  them  to  wash  in  that  would 
indeed  approach  the  throne  of  grace.  For  this  sea 
of  glass  is  the  same  that  is  shadowed  forth  by  the 
laver  made  mention  of  before,  and  Avith  the  brazen 
sea  that  stood  in  Solomon's  temple,  whereat  they 
Avere  to  Avash  before  they  Avent  into  the  holiest. 
But  you  may  ask  me,  What  the  laver  or  molten 
sea  should  signify  to  us  in  the  New  Testament? 
I  answer.  It  signifieth  the  Avord  of  the  New  Testa- 
ment,  Avhich  containeth  the  cleansing  doctrine  of 
remission  of  sins,  by  the  precious  blood  of  Jesus 
Christ,  t  Jn.  XV.  3.  Wherefore  we  are  said  to  be  clean 
through  the  Word,  through  the  washing  of  Avater 
by  the  Word.  Tit.  m.  5.  The  meaning  then  is,  A 
man  must  first  come  to  Christ,  as  set  forth  in  the 
Word,  Avhich  is  this  sea  of  glass,  before  he  can 
come  to  Christ  in  heaven,  as  he  is  the  throne  of 
grace.  For  the  Word,  I  say,  is  this  sea  of  glass 
that  stands  before  the  throne,  for  the  sinner  to 
Avash  in  first.  KnoAv  therefore,  Avhoever  thou  art, 
that  art  minded  to  be  saved,  thou  must  first  begin 
with  Christ  crucified,  and  Avith  the  promise  of  re- 
mission of  sins  through  his  blood ;  Avhich  crucified 
Christ  thou  shalt  not  find  in  heaven  as  such ;  for 
there  he  is  alive ;  but  thou  shalt  find  him  in  the 


f  This  sea  Avas  full  of  pure  water,  a  figure  of  the  word.wilh- 
out  mixtm-e  of  men's  inventions.  See  the  typical  meaning  of 
the  molten  sea  and  the  laver,  fully  explained  ;md  illustrated  by 
Bunyan,  in  Solomon 's  Tempi/;  Spiritualized,  sects.xxxvi.-xixviii., 
vol.  "iii.  pp.  ISS-i,  of  this  edition.— Ed, 
4  0 


658 


TUB  SAINTS'  PRIVILEGE  AND   PROFIT, 


Word;  for  there  lie  is  to  this  day  set  forth  in  all 
the  circumstances  of  his  death,  as  crucified  before 
our  eyes.  g».  hi.  i,  2.  There  thou  shalt  fitid  that  he 
died,  ichcn  ho  died,  xvluit  deoih  he  died,  why  he 
died,  and  the  Word  open  to  thee  to  conic  and  wash 
in  his  blood.  The  word  therefore  of  Christ's  Tes- 
tament is  the  laver  for  all  New  Testament  priests, 
and  every  Christian  is  a  priest  to  God,  to  wash  in. 

Here  therefore  thoumust  receive  thy  justification, 
and  that  before  thou  goest  one  step  further ;  for  if 
thou  art  not  justified  by  his  blood,  thou  wilt  not  be 
saved  by  his  life.  And  the  justifying  efficacy  of 
his  blood  is  left  behind,  and  is  here  contained  in 
the  molten  sea,  or  laver,  or  word  of  grace,  for  thee 
to  wash  in.  Indeed,  tlierc  is  an  interceding  voice 
in  his  blood  for  us  before  the  throne  of  grace,  or 
mercy-scat ;  but  that  is  still  to  bring  us  to  wash,  or 
for  tliem  that  have  washed  therein,  as  it  was  shed 
upon  the  cross.  We  have  boldness  therefore  to 
enter  into  the  holiest  by  the  blood  of  Jesus,  that  ia, 
by  faith  in  his  blood,  as  shed  without  the  gate  ;  for 
as  his  blood  was  shed  without  the  gate,  so  it  sancti- 
fies the  believer,  and  makes  him  capable  to  approach 
the  holy  of  holies.  Wherefore,  after  he  had  said, 
*  That  he  might  sanctify  the  people  with  his  own 
blood,'  he  *  suffered  without  the  gate.'  He.  xiu.  11-15. 
Let  us  by  him  therefore,  that  is,  because  we  are 
first  sanctified  by  faith  in  his  blood,  offer  to  God 
the  sacrifice  of  praise  continually,  that  is,  the  fruits 
of  our  lips,  giving  thanks  in  his  name.  Wherefore 
the  laver  of  regeneration,  or  Christ  set  forth  by  the 
Word  as  crucified,  is  for  all  coming  sinners  to  wash 
in  unto  justification ;  and  the  throne  of  grace  is  to 
l)e  approaclied  by  saints,  or  as  sinners  justified  by 
faith  in  a  crucified  Christ ;  and  so,  as  washed  from 
sin  in  the  sea  of  his  blood,  to  come  to  the  mercy- 
seat. 

And  it  is  yet  far  more  evident ;  for  that  those 
that  approach  this  throne  of  grace,  they  must  do  it 
through  believing;  for,  saith  the  apostle,  'How 
shall  they  call  on  him  in  whom  they  have  not  be- 
lieved,' of  whom  they  have  not  heard,  and  in  whom 
they  have  not  believed  ?  for  to  that  purpose  runs 
the  text.  Ro.  X.  u.  ♦  How  then  shall  they  call  on 
hmi  iu  whom  they  have  not  believed,'  antecedent 
to  their  calling  on  him,  '  and  how  shall  they  believe 
in  him  of  whom  they  have  not  heard'  first?  So 
then  hearing  goes  before  believing,  and  believing 
Ix^forc  calling  upon  God,  as  he  sits  on  the  throne 
ot  grace.  Now,  believing  is  to  be  according  to  the 
sound  of  the  beginning  of  the  gospel,  which  pre- 
senteth  us,  not  iirst  with  Christ  as  ascended,  but 
as  Chriat  dymg.  buried,  and  risen.*     '  For  I  deli- 


?T.u  "!.  r"."  "^  ""•  "Rhteousncss,  and  jud-nient; 
•rcood,  thr«t  «  obedience  uuto  death  for  our  salvation  •  third 
ehr«t  ascended  to  God's  n^^ht  hand,  the  Mediator  and  Advo: 

T.'.,  .?  T        ■'■  '°'""  ^''^""^  ^^^  '''^^^'  to  make  Ihc 

snecl  the  bwcctcr. —  Ly. 


vcred  unto  you  first  of  all,  that  which  I  also  received ; 
how  that  Chi'ist  died  for  our  sins  according  to  the 
scriptures ;  and  that  he  was  buried,  and  that  he 
rose  again  the  third  day,  according  to  the  scrip- 
tures. '  1  Co.  XV.  3,  4. 

I  conclude  then,  as  to  this,  that  the  order  of 
heaven  is,  that  men  wash  in  the  laver  of  regenera- 
tion, to  wit,  in  the  blood  of  Christ,  as  held  forth  in 
the  word  of  the  truth  of  the  gospel,  which  is  the 
ordinance  of  God ;  for  there  sinners,  as  sinners,  or 
men  as  unclean,  may  Avash,  in  order  to  their  ap- 
proach to  God  as  he  sits  upon  the  throne  of  grace. 

And  besides,  Is  it  possible  that  a  man  that  pass- 
eth  by  the  doctrine  of  Christ  as  dead,  should  be 
admitted  with  acceptance  to  a  just  and  holy  God 
for  life ;  or  that  he  that  slighteth  and  trampleth 
under  foot  the  blood  of  Christ,  as  shed  upon  the 
cross,  should  be  admitted  to  an  interest  in  Christ, 
as  he  is  the  throne  of  grace?  It  cannot  be.  He 
must  then  wash  there  first,  or  die — let  his  pro- 
fession, or  pretended  faith,  or  holiness,  be  what  it 
will.  For  God  sees  iniquity  in  all  men ;  nor  can 
all  the  nitre  or  soap  in  the  world  cause  that  our 
iniquity  should  not  be  marked  before  God.  Je.  ii.  22. 
'  For  without  shedding  of  blood  is  NO  remission.' 
He.  ix.  22.  Nothing  that  polluteth,  that  defileth,  or 
that  is  unclean,  must  enter  into  God's  sanctuary; 
much  less  into  the  most  holy  part  thereof,  but  by 
their  sacrifice,  by  which  they  are  purged,  and  for 
the  sake  of  the  perfection  thereof,  they  believing 
are  accepted.  We  have  'therefore,  brethren,  bold- 
ness to  enter  into  the  holiest  by  the  blood  of  Jesus,' 
and  no  way  else.  He.  x.  19. 

[IIOW  WB  ARE  TO  APPROACH  THE  THRONE  OP  GR.\CE.] 

FOURTH.  But  this  will  yet  be  further  mani- 
fest  by  what  we  have  yet  to  say  of  the  manner  of 
our  approach  unto  the  throne  of  grace. 

First,  then,  we  must  approach  the  throne  of 
grace  hy  the  second  veil ;  for  the  throne  of  grace  is 
after  the  second  veil.  So,  then,  though  a  man 
Cometh  into  the  tabernacle  or  temple,  which  was  a 
figure  of  the  church,  yet  if  he  entered  but  within 
the  first  veil,  he  only  came  where  there  was  no 
mercy-seat  or  throne  of  grace.  He.  ix.  3.  And  what 
is  this  second  veil,  in,  at,  or  through  which,  as  the 
phrase  is,  we  must,  by  blood,  enter  into  the  holiest  ? 
Why,  as  to  the  law,  the  second  veil  did  hang  up 
between  the  holy  and  the  most  holy  place,  and  it 
did  hide  what  was  within  the  holiest  from  the 
eyes  or  sight  of  those  that  went  no  further  thau 
into  the  first  tabernacle.  Now  this  second  veil  in 
the  tabernacle  or  temple  was  a  figure  of  the  second 
veil  that  all  those  must  go  through  that  will  ap- 
proach the  throne  of  grace ;  and  that  veil  is  the 
tlcsh  of  Christ. 

This  is  that  which  the  holy  apostle  testifies  ia 


J   !■' 


oil  THE  THRONE   OP  GRACE. 


G59 


liis  exhortation,  wliere  he  saith,  We  have  'boldness 
to  enter  into  the  hoHest  by  the  blood  of  Jesus,  by 
a,  new  and  living  way  which  he  hath  consecrated 
for  ns  through  the  veil,  that  is  to  say,  his  flesh.' 
He.  X.  19,  20.  The  second  veil  then  is  the  flesh  of 
Christ,  the  Avhicli  luitil  a  man  can  enter  or  go 
through  by  his  faith,  it  is  impossible  that  he  should 
come  to  the  holiest  •where  the  throne  of  grace  is, 
that  is,  to  the  heart  and  soul  of  Jesus,  which  is  the 
throne.  The  body  of  Christ  is  the  tabernacle  of 
God,  and  so  that  in  which  God  dwells;  for  the  ful- 
ness of  the  Godhead  dwells  in  him  bodily.  Coi.  ii.  9. 
Therefore,  as  also  has  been  hinted  before,  Christ 
Jesus  is  the  throne  of  grace.  Now,  since  his  flesh 
is  called  the  veil,  it  is  evident  that  the  glory  that 
dwells  within  him,  to  wit,  God  resting  in  him,  can- 
not be  understood  but  by  them  that  by  faith  can 
look  through,  or  enter  through,  his  flesh  to  that 
glory.  For  the  glory  is  within  the  veil ;  there  is 
the  mercy-seat,  or  throne  of  grace ;  there  sitteth 
God  as  delighted,  as  at  rest,  in  and  with  sinners, 
that  come  to  him  by  and  through  that  flesh,  and 
the  oflering  of  it  for  sin  without  the  gate.  '  I  am 
the  way,'  saith  Christ;  but  to  what?  and  how? 
Jn.  xiv.  6.  Why,  to  the  Father,  through  my  flesh. 
'  And  having  made  peace  through  the  blood  of  his 
cross,  by  him  to  reconcile  all  things  to  himself ; 
by  him,  I  say,  whether  tlierj  he  things  in  earth,  or 
things  in  heaven.  And  you  that  were  sometime 
alienated,  and  enemies  in  your  mind  by  wicked 
works,  yet  now  hath  he  reconciled  (but  how?)  in 
the  body  of  his  flesh,  (that  then  must  be  first  : 
to  what  ?)  to  present  you  holy  and  vmblamcable, 
aud  unreprovable  in  his  sight.'  Col.  i.  ;;o-22.  That 
is,  when  you  enter  into  his  presence,  or  approach 
by  this  flesh,  the  mercy-seat,  or  the  throne  of 
grace. 

This  therefore  is  the  manner  of  our  coming,  if 
Ave  come  aright  to  the  throne  of  grace  for  mercy, 
we  must  come  by  blood  through  his  flesh,  as 
througli  the  veil;  by  which,  until  you  have  entered 
through  it,  the  glory  of  God,  and  that  he  is  resolved 
that  grace  shall  reign,  Avill  be  utterly  hid  from  your 
eyes.  I  will  not  say,  but  by  the  notion  of  these 
things,  men  may  have  their  whirling  fancies,*  and 
may  create  to  themselves  wild  notions  and  flatter- 
ing imaginations  of  Christ,  the  throne  of  grace,  and 
of  glory;  but  the  gospel  knowledge  of  this  is  of 
absolute  necessity  to  my  right  coming  to  the  throne 
of  grace  for  mercy.  I  must  come  by  his  blood, 
through  his  flesh,  or  I  cannot  come  at  all,  for  here 
is  no  back  door.     This  then  is  the  sum,  Christ's 


*  Alluding  to  tlicse  destructive  operations  of  nature,  the 
wliirlwind  aud  the  whirlpool,  the  first  whirling  fancies  that 
Christ  saves  from  the  puuishuient,  aud  not  from  the  power  of 
siu,  takes  them  from  the  gospel  hope,  aud  the  second  receives 
them  iulo  the  vortex  of  misery.  O  my  soul,  be  watcliful  unto 
prayer  at  a  throne  of  grace,  for  who  eau  willistaud  the  whirl- 
pool if  once  withia  its  influence  ? — Eu. 


body  is  the  tabernacle,  the  holiest;  'thy  law,'  saith 
he,  *  is  within  my  heart,'  or  in  the  midst  of  my 
bowels.  Ps.  xi.  7,  8.  In  this  tabernacle  then  God  sit- 
teth, to  wit,  on  the  heart  of  Christ,  for  that  is  the 
throne  of  grace.  Tlirough  this  tabernacle  men 
must  enter,  that  is,  by  a  godly  understanding  of 
what  by  this  tabernacle  or  flesh  of  Christ  has  been 
done  to  reconcile  us  to  God  that  dwells  in  him. 
This  is  the  way,  all  the  way,  for  there  is  no  way 
but  this  to  come  to  the  throne  of  grace.  This  is 
the  new  way  into  the  heavenly  paradise,  for  the  old 
way  is  hedged  and  ditched  up  by  the  flaming  sword 
of  cherubims.  Go.  iii.  24.  The  kew  and  living  way, 
for  to  go  the  other  is  present  death ;  so  then,  this 
'  new  and  living  way  which  he  hath  consecrated 
for  us  through  the  veil,  that  is  to  say,  his  flesh,' 
is  the  only  way  into  the  holiest,  where  the  throne 
of  grace  is.  He.  s.  20. 

Second.  We  must  approach  this  throne  of  grace, 
as  having  our  hearts,  first,  sprinkled  from  an  evil 
conscience.  The  priest  that  was  the  representator 
of  all  Israel,  when  he  went  into  the  holiest,  was  not 
to  go  in,  but  as  sprinkled  with  blood  first.  Ex.  xiix. 
Thus  it  is  written  in  the  law ;  '  not  without  blood  ;' 
aud  thus  it  is  written  in  the  gospel.  He.  ix.  7.  And 
now  since  by  the  gospel  we  have  all  admittance  to 
enter  in  through  the  veil,  by  faith,  we  must  take 
heed  that  we  enter  not  in  witliout  blood  ;  for  if  the 
blood,  virtually,  be  not  seen  upon  us,  we  die,  instead 
of  obtaining  mercy,  and  finding  the  help  of  grace. 
This  I  press  the  oftener,  because  there  is  notliing 
to  which  we  are  more  naturally  inclined,  than  to 
forget  this.  Who,  that  understands  himself,  is  not 
sensible  how  apt  he  is  to  forget  to  act  faith  in  the 
blood  of  Jesus,  and  to  get  his  conscience  sprinkled 
with  the  virtue  of  that,  that  attempteth  to  approach 
the  throne  of  grace?  Yet  the  scripture  calls  upon 
us  to  take  heed  that  we  neglect  not  thos  to  ju-epare 
ourselves.  '  Let  us  draw  near  with  a  true  heart,  in 
full  assurance  of  faith,  having  our  hearts  sprinkled 
from  an  evil  conscience,'  to  wit,  with  the  blood  of 
Christ,  lest  we  die.  Hex.  22;  ix.  u.  In  the  law  all 
the  people  were  to  be  sprinkled  with  blood,  and 
it  was  necessary  that  the  patterns  of  things  in  the 
heavens  should  be  i)uritied  with  these,  that  is,  with 
the  blood  of  bulls,  but  the  heavenly  things  them- 
selves with  better  sacrifices  than  these,  that  is, 
with  the  ofieriug  of  the  body,  and  shedding  of  the 
blood  of  Christ.  By  this  then  must  thou  be  puri- 
fied and  sprinkled,  who  by  Christ  wouldst  approach 
the  throne  of  grace. 

Third.  Therefore  it  is  added,  '  And  our  bodies 
washed  with  pure  water.'  This  the  apostle  taketh 
also  out  of  the  law;  where  it  was  appointed,  as  was 
showed  before.  Christ  also,  just  before  ho  went 
to  the  Fatlier,  gave  his  disciples  a  signification  of 
this,  saying  to  Peter,  and  by  him  to  all  the  rest, 
*  If  I  wash  thee  not,  thou  hast  no  part  with  me.' 


ceo 


THE  SAINTS'  PRIVILEGE  AND   PROFIT, 


Ja.  xia  s.  This  pure  water  Is  nothing  but  the  whole- 
Bome  doctrine  of  tlio  word  mixed  with  Spirit,  by 
which,  as  the  conscience  was  before  sprinkled  witli 
blood,  tlio  body  and  outward  conversation  is  now 
eanctified  and  made  clean.  'Now  ye  are  clean 
through  the  word,'  saith  Christ,  'which  I  have 
spoken  unto  you.'  Jn.  xv.  s.  Ilcnce,  washing,  and 
sanctifying,  and  justifying,  arc  put  together,  and 
arc  said  to  come  by  the  name  of  our  Lord  Jesus 
Christ,  and  by  the  Spirit  of  our  God.  i  Co.  \i.  ii. 
Thou  must  then  be  washed  with  water,  and 
sprinkled  with  blood,  if  thou  wouldst  orderly  ap- 
proach the  throne  of  grace:  if  thou  wouldst  orderly 
approach  it  with  a  true  heart,  in  full  assurance  of 
faith ;  or  if  thou  wouldst,  as  the  text  biddeth  thee 
here,  to  wit,  'come  boldly  unto  the  throne  of  grace, 
to  obtain  mercy,  and  find  grace  to  help  in  time  of 
need.' 

To  tell  you  what  it  is  to  come  boldly,  is  one 
thing;  and  to  tell  you  how  you  should  come  bohlly, 
is  another.  Here  you  are  bid  to  come  boldly,  and 
are  also  showed  how  that  may  be  done.  It  may 
be  done  through  the  blood  of  sprinkling,  and 
through  the  sanctifying  operations  of  the  Spirit 
which  are  here  by  faith  to  be  received.  And  when 
what  can  be  said  shall  be  said  to  the  utmost,  there 
is  no  boldness,  godly  boldness,  but  by  blood.  The 
more  the  conscience  is  a  stranger  to  the  sprinkling 
of  blood,  the  further  off  it  is  of  being  rightly  bold 
with  God,  at  the  throne  of  grace;  for  it  is  the  blood 
that  makes  the  atonement,  and  that  gives  boldness 
to  the  soul.  1.0.  xvu.  11.  He.  X.  10.  It  is  the  blood,  the 
power  of  it  by  faith  upon  the  conscience,  that  drives 
away  guilt,  and  so  fear,  and  consequently  that  be- 
getteth  boldness.  AVhcrefore,  he  that  will  be  bold 
with  God  at  the  throne  of  grace,  must  first  be  well 
acquainted  with  the  doctrine  of  the  blood  of  Christ; 
namely,  that  it  was  shed,  and  why,  and  that  it  has 
made  peace  with  God,  and  for  whom.  Yea,  thou 
must  be  able  by  faith  to  bring  thyself  within  the 
number  of  those  that  are  made  partakers  of  this 
reconciliation,  before  thou  canst  come  boldly  to  the 
throne  of  grace.     But, 

[Wiat  it  is  to  come  to  tlie  throne  of  grace  without 
boldness.  ] 

First.  There  is  a  coining  to  the  throne  of  grace 
before  or  without  this  boldness ;  but  that  is  not 
the  coming  to  which  by  these  texts  we  are  exhorted ; 
yet  that  coming,  be  it  never  so  deficient,  if  it  is 
right,  it  is  through  some  measure  an  inlet  into  the 
death  and  blood  of  Christ,  and  through  some  man- 
agement, though  but  very  little,  or  perhaps  scarce 
at  all  discerned  of  the  soul,  to  hope  for  grace  from 
the  throne;  I  say,  it  must  arise,  the  encouragement 
must,  from  the  cross,  and  from  Christ  as  dying 
there.  Christ  himself  went  that  way  to  God,"'and 
it  u  not  possible  but  we  must  go  the  same  way  too. 


So,  then,  the  encouragement,  be  it  little,  be  it  much 
— and  it  is  little  or  much,  even  as  the  faith  is  in 
strength  or  weakness,  which  apprehendeth  Christ 
— it  is  according  to  the  proportion  of  faitli ;  strong 
faith  gives  great  boldness,  weak  faith  doth  not  so, 
nor  can  it. 

Second.  There  is  a  sincere  coming  to  the  throno 
of  grace  without  this  boldness,  even  a  coming  in 
the  uprightness  of  one's  heart  without  it.  Hence 
a  true  heart  and  full  assurance  are  distinguished. 
'  Let  us  draw  near  with  a  true  heart,  in  full  assur- 
ance of  faith.'  He.  x.  22.  Sincerity  may  be  attended 
with  a  great  deal  of  weakness,  even  as  boldness 
may  be  attended  with  pride ;  but  be  it  what  kind 
of  coming  to  the  throne  of  grace  It  will,  either  a 
coming  with  boldness,  or  with  that  doubting  which 
is  incident  to  saints,  still  the  cause  of  that  com- 
ing, or  ground  thereof,  is  some  knowledge  of  re- 
demption by  blood,  redemption  Avhich  the  soul 
seeth  it  has  faith  in,  or  would  see  it  has  faith 
in.  For  Christ  is  precious,  sometimes  in  the  sight 
of  the  worth,  sometimes  in  the  sight  of  the  want, 
and  sometimes  In  the  sight  of  the  enjoyment  of 
him.* 

Third.  There  Is  an  earnest  coming  to  the  throne 
of  grace  even  with  all  the  desire  of  one's  soul. 
When  David  had  guilt  and  trouble,  and  that  so 
heavy  that  he  knew  not  what  to  do,  yet  he  could 
say,  '  Lord,  all  my  desire  is  before  thee,  and  my 
groaning  Is  not  hid  from  thee.'  Ps.  xxxvUi.  i-9.  He 
could  come  earnestly  to  the  throne  of  grace ;  ho 
could  come  thither  with  all  the  desire  of  his  soul ; 
but  still  this  must  be  from  that  knowledge  that  ho 
had  of  the  way  of  remission  of  sins  by  the  blood  of 
the  Son  of  God. 

Fourth.  There  is  also  a  constant  coming  to  the 
throne  of  grace.  '  Lord,'  said  Heman,  '  I  have 
cried  day  and  night  before  thee,  let  my  prayer 
come  before  thee,  incline  thine  ear  unto  ray  cry, 
for  my  soul  Is  full  of  troubles :  and  my  life  draw- 
eth  nigh  unto  the  grave.'  Ps.  ixxxviii.  i-3.  Here  you 
see  is  constant  crying  before  the  throne  of  grace, 
crying  night  and  day;  and  yet  the  man  that  cries 
seems  to  be  In  a  very  black  cloud,  and  to  find  hard 
work  to  bear  up  in  his  soul;  yet  this  he  had,  name- 
ly, the  knowledge  of  how  God  was  the  God  of  sal- 
vation; yea,  he  called  him  his  God  as  such,  though 
with  pretty  much  difficulty  of  spirit,  to  be  sure. 
Wherefore  It  must  not  be  concluded,  that  they 
come  not  at  all  to  the  throne  of  grace,  that  come 
not  with  a  full  assurance ;  or  that  men  must  for- 
bear to  come,  till  they  come  with  assurance ;  but 
this  I  say,  they  come  not  at  all  aright,  that  take 

*  To  see  the  fulness  and  freeuess  of  the  treasures  of  grace 
in  Christ — to  see  that  we  must  partake  of  it  or  perish — to 
be  looking  uuto  Jesus  the  author  and  fniislicr  of  cur  faith, 
are  iudeed  powerful  ineeutives  to  keep  us  near  the  throne  of 
grace. — Ed. 


OR  THE  THRONE  OF  GRACE. 


661 


not  tlie  ground  of  their  coming  from  the  death  and 
blood  of  Christ;  and  that  they  that  come  to  the 
throne  of  grace,  with  hut  little  knowledge  of  re- 
demption by  blood,  will  come  with  but  little  hope 
of  obtaining  grace  and  mercy  to  help  in  time  of 
need. 

I  conclude  then,  that  it  is  the  privilege,  the  duty 
and  glory  of  a  man,  to  approach  the  throne  of  grace 
as  a  prince,  as  Job  said,  could  he  but  find  it,  he 
would  be  sure  to  do.  '  0  that  I  knew  where  I 
might  find  him !'  saith  he,  '  that  I  might  come  even 
to  his  seat :  I  would  order  my  cause  before  him, 
and  fill  my  mouth  with  arguments :  I  Avould  know 
the  words  lohich  he  would  answer  me,  and  under- 
stand what  he  would  say  unto  me.  Will  he  plead 
against  me  with  Ids  great  power  ?  No ;  but  he 
would  put  strength  in  me.  There  the  righteous 
might  dispute  with  him :  so  should  I  be  delivered 
for  ever  from  my  judge.*  ixUi.  s-7.  Indeed,  God 
sometimes  tries  us.  *  He  holdeth  back,'  some- 
times, '  the  face  of  his  throne,  and  spreadeth  his 
cloud  upon  it.'  Jobxivi.  o.  And  this  seems  to  be 
Job's  case  here,  which  made  him  to  confess  he  was 
at  a  loss,  and  to  cry  out,  '  0  that  I  knew  where  I 
might  find  him  ! '  And  this  he  doth  for  trial,  and 
to  prove  our  honesty  and  constancy;  for  the  hypo- 
crite will  not  pray  always.  Will  he  always  call  upon 
God  ?  No,  verily;  especially  not  when  thou  bind- 
cst  them,  afflictest  them,  and  makest  praying  hard 

work  to  them.  Job  xxxvi.  is. 

But  difiiculty  as  to  finding  of  God's  presence, 
and  the  sweet  shining  of  the  face  of  his  throne, 
doth  not  always  lie  in  the  weakness  of  faith.  Strong 
faith  may  be  in  this  perplexity,  and  may  be  hard 
put  to  it  to  stand  at  times.  It  is  said  here,  that 
God  did  hold  back  the  face  of  his  throne,  and  did 
spread  a  cloud  upon  it ;  not  to  weaken  Job's  faith, 
but  to  try  Job's  strength,  and  to  show  to  men  of 
after  ages  how  valiant  a  man  Job  was.  Faith,  if 
it  be  sti'ong,  will  play  the  man  in  the  dark ;  will, 
like  a  mettled  horse,  flounce  in  bad  way,  will  not 
be  discouraged  at  trials,  at  many  or  strong  trials : 
*  Though  he  slay  mc,  yet  will  I  trust  in  him,'  is 
the  language  of  that  invincible  grace  of  God.  job 
riii.  15.  There  is  also  an  aptness  in  those  that  come 
to  the  throne  of  grace,  to  cast  all  degrees  of  faith 
away,  that  carrieth  not  in  its  bowels  self-evidence 
of  its  own  being  and  nature,  thinking  that  if  it  be 
faith,  it  must  be  known  to  the  soul ;  yea,  if  it  be 
faith,  it  will  do  so  and  so :  even  so  as  the  highest 
degrees  of  faith  will  do.  W^hen,  alas  !  faith  is 
sometimes  in  a  calm,  sometimes  up,  and  sometimes 
down,  and  sometimes  at  it  with  sin,  death,  and  the 
devil,  as  we  say,  blood  up  to  the  cars.*  Faith 
now  has  but  little  time  to  speak  peace  to  the  con- 


*  Troljably  a  frightful  military  sayiug  heard  by  Buuyaii, 
wliea  serving  in  the  debauched  army  of  Chai'les  I.,  fi'oiu  sumc 
of  Prluce  Rupert's  cavaliers. — Eu. 


science ;  it  is  now  struggling  for  life,  it  is  now 
fighting  with  angels,  with  infernals ;  all  it  can  do 
now,  is  to  cry,  groan,  sweat,  fear,  fight,  and  gasp 
for  life.t 

Indeed  the  soul  should  now  run  to  the  cross,  for 
there  is  the  water,  or  rather  the  blood  and  water, 
that  is  provided  for  faith,  as  to  the  maintaining  of 
the  comfort  of  justification;  but  the  soul  whose 
faith  is  thus  attacked  will  find  hard  work  to  do 
this,  though  much  of  the  well-managing  of  faith, 
in  the  good  fight  of  faith,  will  lie  in  the  soul's 
hearty  and  constant  adhering  to  the  death  and 
blood  of  Christ;  but  a  man  must  do  as  he  can. 
Thus  now  have  I  showed  you  the  manner  of  right 
coming  to  the  throne  of  grace,  for  mercy  and  grace 
to  help  in  time  of  need. 

{None  but  the  godly  Icnoio  the  throne  of  grace.] 

The  next  thing  that  I  am  to  handle,  is,  first,  To 
show  you,  that  it  is  the  privilege  of  the  godly  to 
distinguish  from  all  thrones  whatsoever  this  throne 
of  grace.  This,  as  I  told  you,  I  gathered  from  the 
apostle  in  the  text,  for  that  he  only  maketh  men- 
tion thereof,  but  gives  no  sign  to  distinguish  it  by; 
no  sign,  I  say,  though  he  knew  that  there  were 
more  thrones  than  it.  '  Let  us  come  boldly,'  saith 
he,  'to  the  throne  of  grace,'  and  so  leaves  it,  know- 
ing full  well  that  they  had  a  good  understanding 
of  his  meaning,  being  Hebrews,  lie.  ix,  i-s.  They 
being  now  also  enlightened  from  what  they  were 
taught  by  the  placing  of  the  ark  of  the  tcstunony, 
and  the  mercy-seat  in  the  most  holy  place;  of  which 
particular  the  apostle  did  then  count  it,  not  of  ab- 
solute necessity  distinctly  to  discourse.  Indeed 
the  Gentiles,  as  I  have  showed,  have  this  throne 
of  grace  described  and  set  forth  before  them,  by 
those  tokens  which  I  have  touched  upon  in  the 
sheets  that  go  before— for  with  the  book  of  Reve- 
lations the  Gentiles  are  particularly  concerned^ 
for  that  it  was  writ  to  churches  of  the  Gentiles ; 
also  the  great  things  prophesied  of  there  relate  unto 
Gentile-believers,  and  to  the  downfall  of  Antichrist, 
as  he  standeth  among  them. 

But  yet,  I  think  that  John's  discourse  of  the 
things  attending  the  throne  of  grace  were  not  by 
him  so  much  propounded,  because  the  Gentiles  were 
incapable  of  finding  of  it  without  such  description, 
as  to  show  the  answcrableness  of  the  antitype  with 
the  type ;  and  also  to  strengthen  their  faith,  and 

f  How  much  tliis  paragraph  reminds  us  of  the  experience 
of  poor  Christian  in  his  fearful  battle  with  the  fiend  !  '  In  this 
combat  no  man  can  imagine,  unless  he  had  seen  and  heard  as 
I  did,  what  yelling  and  hideous  roaring  Apollyou  made  all  the 
time  of  the  light— he  spake  like  a  dragon ;  and,  on  the  other 
side,  what  sighs  and  groans  burst  from  Christian's  heart.  I 
never  saw  him,  all  the  while,  give  so  much  as  one  pleasant  loot, 
till  he  perceived  he  had  wounded  Apollyou  with  his  two-edged 
sword  ;  then,  indeed,  he  did  smile  and  look  upw.ard ;  but  it  wa3 
the  di-eadfuUest  tight  that  ever  I  saw.'     Vol.  iii.  p.  113— Eu. 


662 


THE  SAINTS'  PRIVILEGE  AND  PROFIT, 


illustrate  tlic  thing;  for  they  that  kno>\',  may  know 
more,  and  better  of  what  they  kuow;  yea,  may  be 
•Trcatly  comforteil  with  another's  dilating  on  wliat 
tiifv  know.     Besides,  the  Holy  Ghost  by  the  word 
dotii  always  give  the  most  pcrfeet  description  of 
things ;  wherefore  to  that  we  should  have  recourse 
fur  the  completing  of  our  knowledge.    I  mean  not, 
by  what  I  say,  in  the  least  to  intimate,  as  if  this 
throne  of  grace  was  to  be  known  without  the  text, 
for  it  is  that  that  giveth  revelation  of  Jesus  Christ: 
but  my  meaning  is,  that  a  samt,  as  such,  has  such 
a  working  of  things  upon  his  heart,  as  makes  hiai 
able  by  the  Word  to  fhid  out  this  throne  of  grace, 
and  to  distinguish  it  to  himself  from  others.     For, 
First.  The  saint  has  strong  guilt  of  sin  upon  his 
conscience,  especially  at  first;  and  this  makes  hiiu 
better  judge  what  grace,  in  the  nature  of  grace,  is, 
than  others  can  that  are  not  sensible  of  what  guilt 
is.     What  it  was  to  be  saved,  was  better  relished 
by  the  jailor  when  he  was  afraid  of  and  trembled 
at  the  apprehensions  of  the  wrath  of  God,  than 
ever  it  was  with  him  all  his  life  before.  Ac.  xvi.  29-33. 
Peter  then  also  saw  what  saving  was,  when  he 
began  to  sink  into  the  sea:   '  Lord,  save  me,'  said 
he,  I  perish.  Mat.  .viv.  so.    Sin  is  that  Avithout  a  sense 
of  which  a  man  is  not  apprehensive  what  grace  is. 
Sin  and  grace,  favour  and  wrath,  death  and  life, 
hell  and  heaven,  are  opposites,  and  are  set  off,  or 
out,  in  their  evil  or  good,  shame  or  glory,  one  by 
another.     What  makes  grace  so  good  to  us  as  sin 
in  its  guilt  and  filth?   What  makes  sin  so  horrible 
and  damnable  a  thing  in  our  eyes,  as  when  we  see 
there  is  nothing  can  save  us  from  it  but  the  infinite 
grace  of  God  ?     Further,  there  seems,  if  I  may  so 
term  it,  to  be  a  kind  of  natural  instinct  in  the  new 
creature  to  seek  after  the  grace  of  God ;    for  so 
saith  the  Word,  '  They  that  are  after  the  ilesh,  do 
mind  the  things  of  the  flesh ;    but  they  that  are 
after  the  Spirit,  the  things  of  the  Spirit.'  Ro.vui.5. 
The  child  by  nature  nuzzles  in  its  mother's  bosom 
for  the  breast ;  the  child  by  grace  does  by  grace 
seek  to  live  by  the  grace  of  God.     All  creatures, 
the  calf,  the  lamb,  ic,  so  soon  as  they  are  fallen 
from  their  mother's  belly,  will  by  nature  look  for, 
and  turn  themselves  towards  the  teat,  and  the  new 
crcatuj-e  doth  so  too.  i  Pe.  ii.  i-^.      Por  guilt  makes 
It  hunger  and  thirst,  as  the  hunted  hart  does  pant 
after  the  water  brooks.     Hunger  directs  to  bread. 
thirst  directs  to  water;    yea,  it  calls  bread  and 
water  to  mmd.     Let  a  man  be  doing  other  busi- 
ness, hunger  will  put  him  in  mind  of  his  cupboard, 
and  thirst  of  his  cruse  of  water;    yea,  it  will  call 
him   make  hiin,  furee  him,  command  him,  to  bc- 
thmk    what  nourishing  victuals  is,  and  will  also 
dnvc  h.m  to  search  out  after  where  he  may  find 
It,  to  the  satisfying  of  himself.     All  right  talk  also 
to  such  an  one  sets  the  stomach  and  appetite  a 
craving;    yen,  into  a  kind  of  ruuiiln.4  out  of  the 


body  after  this  bread  and  water,  that  it  might  bo 
fed,  nourished,  and  filled  therewith.  Tlius  it  is  by 
nature,  and  thus  it  is  by  grace ;  thus  it  is  for  the 
bread  that  perisheth,  and  for  that  which  endureth 
to  everlasting  life.     But, 

Second.  As  nature,  the  new  nature,  teaches  this 
by  a  kind  of  heavenly  natural  instinct ;  so  experi- 
ence also  herein  helpeth  the  godly  much.  For 
they  have  found  all  other  places,  the  throne  of 
grace  excepted,  empty,  and  places  or  things  that 
hold  no  water.  They  have  been  at  Mount  Sinai 
for  help,  but  could  find  nothing  there  but  fire  and 
darkness,  but  thunder  and  lightning,  but  earth- 
quake and  trembling,  and  a  voice  of  killing  words, 
which  woi'ds  they  that  heard  them  once  could  never 
endure  to  hear  them  again ;  and  as  for  the  sight 
of  vengeance  there  revealed  against  sin,  it  Avas  so 
terrible,  that  Moses,  even  Moses,  said,  '  I  exceed- 
ingly fear  and  quake.'  He. xii. is— 21.  E.\-. xa-.  3Co. iii. 
They  have  sought  for  grace  by  their  own  perform- 
ances ;  but  alas !  they  have  yielded  them  nothing 
but  wind  and  confusion ;  not  a  performance,  not  a 
duty,  not  an  act  in  any  part  of  religious  worship, 
but  they  looking  upon  it  in  the  glass  of  the  Lord, 
do  find  it  spaked*  and  defective,  is.  ixiv.  5— s.  They 
have  sought  for  grace  by  their  resolutions,  their 
vows,  their  purposes,  and  the  like  ;  but  alas  I  they 
all  do  as  the  other,  discover  that  they  have  been 
very  imperfectly  managed,  and  so  such  as  can  by 
no  means  help  them  to  grace.  They  have  gone  to 
their  tears,  their  sorrow,  and  repentance,  if  perhaps 
they  might  have  found  some  help  there ;  but  all 
has  either  fled  away  like  the  early  dew,  or  if  they 
have  stood,  they  have  stunk  even  in  the  nostrils 
of  those  whose  they  were.  How  much  more,  then, 
in  the  nostrils  of  a  holy  God  ! 

They  have  gone  to  God,  as  the  great  Creator, 
and  have  beheld  how  wonderful  his  works  have 
been ;  they  have  looked  to  the  heavens  above,  to 
the  earth  beneath,  and  to  all  their  ornaments,  but 
neither  have  these,  nor  what  is  of  [or  resulting 
from]  them,  yielded  grace  to  those  that  had  sen- 
sible want  thereof.  Thus  have  they  gone,  as  I 
said,  with  these  pitchers  to  their  fountains,  and 
have  retm-ned  empty  and  ashamed;  they  found  no 
water,  no  river  of  water  of  life ;  they  have  been 
as  the  woman  with  her  bloody  issue,  spending  and 
spending  till  they  have  spent  all,  and  been  nothing 
better,  but  rather  grew  worse.  Mar.  v.  Had  they 
searched  into  nothing  but  the  law,  it  had  been 
suiHcient  to  convince  them  that  there  was  no  grace, 
nor  throne  of  grace,  in  the  world.  For  since  the 
law,  being  the  most  excellent  of  all  the  things  of 
the  earth,  is  found  to  be  such  as  yieldeth  no  grace 
— for  grace  and  truth  comes  by  Jesus  Christ,  not 
by  Moses,  Jn.  i.  17 — how  can  it  be  imagined  that  it 

*  '  SpalvcJ  j '  mcu-ked  witli  small  spots. — En. 


OR  THE  THRONE  OF  GRACE. 


663 


eliould  be  found  in  anything  inferior  ?  Paul,  there- 
fore, not  finding  it  in  the  law,  despairs  to  find  it 
in  anything  else  beloiv,  hut  presently  betakes  him- 
self to  look  for  it  there  where  he  had  not  yet  sought 
it — for  he  sometimes  sought  it  not  by  faith,  but  as 
it  were  by  the  works  of  the  law,  rhi  iu.  6-8 — he 
looked  for  it,  I  say,  by  Jesus  Christ,  who  is  the 
throne  of  grace,  where  he  found  it,  and  rejoiced  in 
hope  of  the  glory  of  God.  Ro.  ir.  29-31 ;  v.  1-3.  But, 
Third.  Saints  come  to  know  and  distinguish  the 
throne  of  grace  from  other  thrones,  by  the  very 
direction  of  God  himself;  as  it  is  said  of  the  well 
that  the  nobles  digged  in  the  wilderness — they 
digged  it  by  the  direction  of  the  lawgiver,  so  saints 
find  out  the  throne  of  grace  by  the  direction  of  the 
grace-giver.  Hence  Paul  prays,  that  the  Lord 
would  direct  the  hearts  of  the  people  into  the  love 
of  GoJ.  2  Th.  iii.  5.  Man,  as  man,  cannot  aim  directly 
at  this  throne ;  but  will  drop  his  prayers  short, 
besides,  or  the  like,  if  he  be  not  helped  by  the 
Spirit.  Ro.  vUi.  26.  Hence  the  Son  saith  of  himself, 
*  No  man  can  come  to  me,  except  the  Father  which 
hath  sent  me  draw  him. '  Jn.  vL  a.  Which  text 
doth  not  only  justify  what  is  now  said,  but  insin- 
uates that  there  is  an  unwillingness  in  man  of 
himself  to  come  to  this  throne  of  grace ;  he  must 
be  drawn  thereto.  He  setteth  us  in  the  Avay  of 
his  steps,  that  is,  in  that  way  to  the  throne  by 
which  grace  and  mercy  is  conveyed  unto  us. 

Fourth.  We  know  the  throne  of  grace  from  other 
thrones,  by  the  glory  that  it  always  appears  in, 
when  revealed  to  us  of  God :  its  glory  outbids  all ; 
there  is  no  such  glory  to  be  seen  anywhere  else, 
either  in  heaven  or  earth.  But,  I  say,  this  comes 
by  the  sight  that  God  gives,  not  by  any  excellency 
that  there  is  in  my  natural  understanding  as  such; 
my  understanding  and  apprehension,  simply  as 
natural,  is  blind  and  foohsh.  Wherefore,  when  I 
set  to  work  in  mine  own  spirit,  and  in  the  power 
of  mine  own  abilities,  to  reach  to  this  throne  of 
grace,  and  to  perceive  somewhat  of  the  glory 
'thereof,  then  am  I  dark,  rude,  foolish,  see  nothing; 
and  my  heart  grows  flat,  dull,  savourless,  lifeless, 
and  has  no  warmth  in  the  duty.  But  it  mounts 
up  with  wings  like  an  eagle,  Avhen  the  throne  is 
truly  apprehended.  Therefore  that  is  another 
thing  by  which  the  Christian  knows  the  throne  of 
grace  from  all  others ;  it  meets  with  that  good 
there  that  it  can  meet  with  nowhere  else.  But  at 
present  let  these  things  sufiice  for  this. 

[Motives  for  coming  boldly  to  the  throne  of 

GRACE.] 

FIFTH.  I  come  now  to  the  motives  by  which 
tiie  apostle  stirreth  up  the  Hebrews,  and  cncour- 
ageth  them  to  come  boldly  to  the  throne  of  grace. 
First.  The  first  is,  because  we  have  there  such  an 


high-priest,  or  an  high-priest  so  and  so  qualified. 
Second.  Because  we  that  come  thither  for  grace 
are  sure  there  to  speed,  or  find  grace  and  obtain  it. 

[The first  motive,  because  ive  have  such  an  high- 
piiest  there.^ 

First.  For  the  first  of  these,  to  wit,  wc  have  an 
encouragement  to  move  us  to  come  with  boldness 
to  the  throne  of  grace,  because  we  have  an  high- 
priest  there  ;  because  we  have  such  an  high-priest 
there.  '  For  we  have  not  an  high-priest  which 
cannot  be  touched  with  the  feeling  of  our  infirmities, 
but  was  in  all  points  tempted  like  as  v:e  are,  yet 
without  sin.  Let  us  therefore  come  boldly  unto 
the  throne  of  grace.'  Of  this  high-priest  I  have 
already  made  mention  before,  to  wit,  so  far  as  to 
show  you  that  Christ  Jesus  is  he,  as  well  as  he  is 
the  altar,  and  sacrifice,  and  throne  of  grace,  before 
which  he  also  himself  makes  intercession.  But 
forasmuch  as  by  the  apostle  here>  he  is  not  only 
presented  unto  us  as  a  throne  of  grace,  but  as  an 
high-priest  ministering  before  it,  it  will  not  be 
amiss  if  I  do  somewhat  particularly  treat  of  his 
priesthood  also.  But  the  main  or  chief  of  my  dis- 
course will  be  to  treat  of  his  qualifications  to  his 
office,  which  I  find  to  be  in  general  of  two  sorts. 
I.  Legal.     IL  Natchal. 

[The  legal  qualifi^cations  of  Jesus  Christ  for  the 
office  of  high-jmest.  ] 

I.  Legal.  When  I  say  legal,  I  mean,  as  the 
apostle's  expression  is,  not  by  'the  law  of  a  carnal 
commandment,'  but  by  an  eternal  covenant,  and 
'  the  power  of  an  endless  life'  thereby;  of  which 
the  priesthood  of  old  was  but  a  type,  and  the  law 
of  their  priesthood  but  a  shadow.  He.  vii.  ic;  ix.  ].'.,  2i. 
But  because  their  law,  and  their  entrance  into  their 
priesthood  thereby,  was,  as  I  said,  *  a  shadow  of 
good  things  to  come,'  therefore  where  it  will  help 
to  illustrate,  wc  will  make  use  thereof  so  to  do ; 
and  where  not,  there  avc  will  let  it  pass.  He.  x.  i. 
The  thing  to  be  now  spoken  to  is,  that  the  con- 
sideration of  Jesus  Christ  being  an  high-priest 
before  the  throne  of  grace,  is  a  motive  and  encour- 
agement to  us  to  come  boldly  thither  for  grace : 
'  Seeing  then  that  we  have  a  great  high-priest 
that  is  passed  into  the  heavens,  Jesus  the  Son  of 
God,  let  us  hold  fast  cur  profession,'  and  'come 
boldly  unto  the  throne  of  grace.'  He.  iv.  u,  ic.  No«-, 
how  he  was  made  an  high-priest;  for  so  is  the 
expression,  'made  an  high-priest  for  ever  after  the 
order  of  Melchisedec. '  lie.  \i.  20. 

First.  He  took  not  his  honour  upon  himself 
without  a  lawful  call  thereto.  Thus  the  priest.? 
under  the  law  were  put  into  ofiice ;  and  thus  the 
Son  of  God.  '  No  man  takcth  this  honour  to  him- 
self, but  he  that  is  called  of  God,  as  teas  Aaron. 
So  also  Christ  glorified  not  himself  to  be  made  an 


664 


THE   SAINTS'  PKIVILEGE  AND  PROFIT, 


l.i'rli.pricst,  but  ho  that  said  unto  him,  Thou  art 
jny  Son,  to-(hiy  liavc  I  begotten  thee.  Wherefore 
ho  was  'called  of  God  an  high-priest  after  the 
order  of  Mclchisedec.'  lie.  v.  i-c,  lo.  Thus  far,  there- 
fore, tlie  law  of  his  priesthood  answereth  to  the 
hw  of  the  priesthood  of  ohl ;  they  both  were  made 
priests  by  a  legal  call  to  their  work  or  office.  But 
vet  the  law  by  which  this  Son  was  made  high- 
priest  excellcth,  and  that  in  these  particulars — 

1.  He  was  made  a  priest  after  the  similitude  of 
Mclchisedec,  for  he  tcstificth,  '  Thou  art  a  priest 
fur  ever  after  the  order  of  ]\Iclehisedec.'  lie.  vii.  i7. 
Thus  they  under  the  law  were  not  made  priests 
but  after  the  order  of  Aaron,  that  is,  by  a  carnal 
commandment,  not  by  an  everlasting  covenant  of 
God. 

2.  And,  saith  he,  '  inasmuch  as  not  without  an 
oath  he  tvas  made  priest,  for  those  priests  were 
made  without  an  oath,  but  this  with  an  oath,  by 
him  that  said  unto  him.  The  Lord  sware,  and  will 
not  repent,  thou  art  a  priest  for  ever  after  the 
order  of  Mclchisedec'  lie.  vii.20,  21. 

3.  The  priesthood  under  the  law,  with  their  law 
and  sacrifices,  were  fading,  and  were  not  suffered 
to  continue,  by  reason  of  the  death  of  the  priest, 
and  ineffectualness  of  his  offering.  He.  vii.  23.  *  But 
tliis  man,  because  he  contiuueth  ever,  hath  an  un- 
changeable priesthood. '  vcr.  24.  '  For  the  law  maketh 
men  high-priests  which  have  infirmity,  but  the  word 
of  the  oath  which  was  since  the  law,  maketh  the 
Son,  who  is  consecrated  for  evermore. '  ver.  2s.  From 
what  hath  already  been  said,  we  gather,  (1.)  What 
kind  of  person  it  is  that  is  our  high-priest.  (2.) 
Tlie  manner  of  his  being  called  to,  and  stated*  in 
that  office 

(1.)  What  manner  of  person  he  is.  He  is  the 
Son,  the  Son  of  God,  Jesus  the  Son  of  God.  Hence 
the  apostle  saith,  'we  have  a  great  high-priest,' 
such  an  high-priest  'that  is  passed  into  the  heavens.' 
He.  iv.  u.  Such  an  higli-priest  as  is  '  made  higher 
than  the  heavens. '  He.  vii.  2g.  And  why  doth  he  thus 
dilate  upon  the  dignity  of  his  person,  but  because 
thereby  is  insinuated  the  excellency  of  his  sacrifice, 
and  the  prevalency  of  his  intercession,  by  that,  to 
God  for  us.  Therefore  he  saith  again,  'Every' 
Aaronical  '  priest  staudeth  daily  ministering  and 
offering  oftentimes  the  same  sacrifices,  which  can 
never  take  away  sins :  but  this  man,'  this  great 
man,  this  Jesus,  this  Son  of  God,  '  after  he  had 
offered  one,'  one  only,  one  once,  but  one.  He.  ix.  25,  2g. 
*  sacrifice  for  sins  for  ever,  sat  down  on  the  right 
hand  of  God ;  from  henceforth  expecting  till  1iis 
enemies  bo  made  his  footstool.  For  by  one  offer- 
ing ho  hath  perfected  for  ever  them  that  are  sancti- 
hcd.'  He.  1. 11-u.  Thus,  I  say,  the  apostle  toucheth 
upon  the  greatness  of  his  person,  thereby  to  set 


•  lastitutctl,  iaductcd,  or  iustallca.— Ed. 


forth  the  excellency  of  his  sacrifice,  and  prevalency 
of  his  intercession.  '  Wherefore,  holy  brethren, 
partakers  of  the  heavenly  calling,  consider  the 
Apostle  and  high-priest  of  our  profession,  Christ 
Jesus.'  He.  iii.  1.  Or,  as  he  saith  again,  making 
mention  of  Mclchisedec,  '  consider  how  great  this 
man  was,'  lie.  vii.  i.  we  have  such  a  high-priest,  so 
great  a  high-priest ;  one  that  is  entered  into  the 
heavens :  Jesus  the  Son  of  God. 

(2. )  The  manner  also  of  his  being  called  to  and 
stated*  in  his  office,  is  not  to  be  overlooked.  He 
is  made  a  priest  after  the  power  of  an  endless  life, 
or  is  to  be  such  an  one  as  long  as  he  lives,  and  as 
long  as  we  have  need  of  his  mediation.  Now  Christ 
being  raised  from  the  dead,  dies  no  more ;  death 
hath  no  more  dominion  over  him.  He  is  himself 
the  Prince  of  life.  Wherefore  it  follows,  '  he  hath 
an  unchangeable  priesthood.'  And  what  then? 
Why,  then  '  he  is  able  also  to  save  them  to  the 
uttermost  that  come  unto  God  by  him,  seeing  ho 
ever  liveth  to  make  intercession  for  them.'  He.  vii. 
24,  25.  But  again,  he  is  made  a  priest  with  an  oath, 
'  the  Lord  sware,  and  will  not  repent,  thou  art  a 
priest  for  ever.'  Hence  I  gather,  [a)  That  before 
God  there  is  no  high-priest  but  Jesus,  nor  ever 
shall  be.  [h)  That  God  is  to  the  full  pleased  with 
his  high-priesthood  ;  and  so  with  all  those  for  whom 
he  maketh  intercession.  For  this  priest,  though 
he  is  not  accepted  for  the  sake  of  another,  yet  he 
is  upon  the  account  of  another.  '  For  every  high- 
priest  taken  from  among  men  is  ordained  for  men 
in  ihmgs 20crtaining  to  God,'  to  make  reconciliation 
for  the  sins  of  the  people.  He.  v.  i,  2.  And  again,  he 
is  entered  '  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us.'  He.  ix.  24.  God  therefore, 
in  that  he  hath  made  him  a  priest  Avitli  an  oath, 
and  also  determined  that  he  will  never  repent  of  his 
so  doing,  declareth  that  he  is,  and  for  ever  will  be, 
satisfied  with  his  offering.  And  this  is  a  great 
encouragement  to  those  that  come  to  God  by  him ; 
they  have  by  this  oath  a  firm  ground  to  go  upon, 
and  the  oath  is,  '  Thou  art  a  priest  for  ever,'  shalt 
be  accepted  for  ever  for  every  one  for  whom  thou 
makest  intercession  ;  nor  will  I  ever  reject  any  body 
that  comes  to  me  by  thee  ;  therefore  here  is  ground 
for  faith,  for  hope  and  rejoicing ;  for  this  considera- 
tion a  man  has  ground  to  come  boldly  to  the  throne 
of  grace. 

Second.  But  again,  as  Christ  is  made  a  priest  by 
call  and  with,  an  oath,  and  so,  so  far  legally ;  so 
he,  being  thus  called,  has  other  preparatory  legal 
qualifications.  The  High-priest  under  the  law  was 
not  by  law  to  come  into  the  holiest,  but  in  those 
robes  that  were  ordained  for  him  to  minister  in  be- 
fore God  ;  which  robes  Avere  not  to  be  made  accord- 
ing to  the  fancy  of  the  people,  but  according  to  the 
commandment  of  Moses.  Ex.  xxviii,  Christ  oui-  high- 
priest  in  heaven  has  also  his  holy  garment,  with 


OR  THE   THRONE   OF  GRACE. 


66  • 


^vhich  he  covereth  the  nakedness  of  them  that  are 
his,  which  rohe  was  not  made  of  corruptible  tilings, 
as  silver  and  gold,  &c.,  but  by  a  patient  continu- 
ance in  a  holy  life,  according  to  the  law  of  Moses, 
both  moral  and  ceremonial.  Not  that  either  of 
these  were  that  eternal  testament  by  which  ho  was 
made  a  priest ;  but  the  moral  law  was  to  be  satis- 
fied, and  the  types  of  the  ceremonial  law  to  be  as 
to  this  eminently  fulfilled  ;  and  he  was  bound  by 
that  eternal  covenant  by  which  he  is  made  a  medi- 
ator to  do  so.  Wherefore,  before  he  could  enter 
the  holiest  of  all,  he  must  have  these  holy  garments 
made ;  neither  did  he  trust  others,  as  in  the  case 
of  Aaron,  to  make  these  garments  for  him,  but  he 
•wrought  them  all  himself,  according  to  all  that 
Moses  commanded. 

This  garment  Christ  was  a  great  while  a-making. 
"What  tmie,  you  may  ask,  was  required?  And  I 
answer.  All  the  days  of  his  life ;  for  all  things  that 
were  written  concerning  him,  as  to  this,  were  not 
completed  till  the  day  that  he  hanged  upon  the  cross. 
For  then  it  was  that  he  said,  *  It  is  finished  ;  and 
he  bowed  his  head,  and  gave  up  the  ghost.'  Jn.  xix. 
28-30.  This  robe  is  for  glory  and  for  beauty.  This 
is  it  that  afore  I  said  was  of  the  colour  of  the  rain- 
bow, and  that  compasseth  even  round  about  this 
throne  of  grace,  unto  which  we  are  bid  to  come. 
This  is  that  garment  that  reaches  down  to  his  feet, 
and  that  is  girt  to  him  with  a  golden  girdle.  Re.  i.  13. 
This  is  that  garment  that  covereth  all  his  body 
mystical,  and  that  hideth  the  blemishes  of  such 
members  fi-om  the  eye  of  God,  and  of  the  law. 
And  it  is  made  up  of  his  obedience  to  the  law,  by 
his  complete  perfect  obedience  thereto.  Ro.  v.  19. 
This  Christ  Avcars  always,  he  never  puts  it  off,  as 
the  [former]  high-priests  put  oft'  theirs  by  a  cere- 
monial command.  He  ever  lives  to  make  inter- 
cession ;  consequently  he  ever  wears  this  priestly 
robe.  He  might  not  go  into  the  holy  place  with- 
out it,  upon  danger  of  death,  or  at  least  of  being 
sent  back  again ;  but  he  died  not,  but  lives  ever ; 
is  not  sent  back,  but  is  set  down  at  God's  right 
hand  ;  and  there  shall  sit  till  his  foes  are  made  his 

footstool.  Jn.  xvi.  10. 

This  is  that  for  the  sake  of  which  all  are  made 
welcome,  and  embraced  and  kissed,  forgiven  and 
saved,  that  come  unto  God  by  him.  This  is  that 
righteousness,  that  mantle  spotless,  that  Paul  so 
much  desired  to  be  found  wrapt  in ;  for  he  knew 
that  being  found  in  that  he  must  be  presented 
thereby  to  God  a  glorious  man,  not  having  spot, 
or  wrinkle,  or  any  such  thing.  This  therefore  is 
another  of  the  Lord  Jesus's  legal  qualifications,  as 
prepai-atory  to  the  executing  of  his  high-priest's 
ofiice  in  heaven.  But  of  this  something  has  been 
spoken  before ;  and  therefore  I  shall  not  enlarge 
upon  it  here. 

Third.  When  the  high-priest  under  the  law  was 

VOL.  I. 


thus  accomphshed  by  a  legal  call,  and  a  garment 
suitable  to  his  office,  then  again  there  was  another 
thing  that  must  be  done,  in  order  to  his  regular 
execution  of  his  office ;  and  that  was,  he  must  be 
consecrated,  and  solemnly  ushered  thereunto  by 
certain  ofierings,  first  presented  to  God  for  himself. 
This  you  have  mention  made  of  in  the  Levitical 
law ;  you  have  there  first  commanded,  that,  in  order 
to  the  high-priest's  approaching  the  holiest  for  the 
people,  there  must  first  be  an  ofi"ering  of  consecra- 
tion for  himself,  and  this  is  to  succeed  his  call,  and 
the  finishing  of  his  holy  garments.  Ei.  xxix.  5-7, 19-22. 
For  this  ceremony  was  not  to  be  observed  until  his 
garments  were  made  and  put  upon  him  ;  also  the 
blood  of  the  ram  of  consecration  was  to  be  sprinkled 
upon  him,  his  garments,  kc,  that  he  might  be 
hallowed,  and  rightly  set  apart  for  the  high-priest's 
ofiice,  Le.  viiL  The  Holy  Ghost,  I  think,  thus 
signifying  that  Jesus  the  Son  of  God,  our  great 
high-priest,  Avas  not  only  to  sanctify  the  people 
with  his  blood ;  but  first,  by  blood  must  to  that 
woi-k  be  sanctified  himself;  'For  their  sakcs,'  saith 
he,  '  I  sanctify  myself,  that  they  also  might  be 
sanctified  through  the  truth.'  Jn.  xvii.  lu. 

But  it  may  be  asked,  When  was  this  done  to 
Christ,  or  what  sacrifice  of  consecration  had  he 
precedent  to  the  ofi"ering  up  of  himself  for  our  sins  ? 
I  answer.  It  was  done  in  the  garden  when  he  was 
washed  in  his  own  blood,  when  his  sweat  was  in 
great  drops  of  blood,  falling  down  to  the  ground. 
For  there  it  was  he  was  sprinkled  with  his  blood, 
not  only  the  tip  of  his  ear,  his  thumb,  and  toe,  but 
there  he  was  washed  all  over;  there  therefore  was 
his  most  solemn  consecration  to  his  office  ;  at  least, 
so  I  think.  And  this,  as  Aaron's  was,  was  done 
by  Moses ;  it  was  Moses  that  spi'inkled  Aaron's 
garments.  It  was  by  virtue  of  an  agony  also  that 
his  bloody  sweat  was  produced  ;  and  what  was  the 
cause  of  that  agony,  but  the  apprehension  of  the 
justice  and  curse  of  Moses's  law,  which  now  he  was 
to  undergo  for  the  sins  of  the  people. 

With  this  sacrifice  he  then  subjoined  another, 
which  was  also  preparatory  to  the  great  acts  of  his 
high-priest's  office,  which  he  was  afterwards  to 
perform  for  us.  And  that  was  his  drink-offering, 
his  tears,  which  were  offered  to  God  with  strong 
cries.  Ex.  xxix.  40.  Nu.  xxviii.  7.  For  this  was  the  place 
and  time  that  in  a  special  manner  he  caused  his 
strong  wine  to  be  poured  out,  and  that  he  drank 
his  tears  as  water.  This  is  called  his  offering,  his 
offering  for  his  own  acceptance  with  God.  After 
'  he  had  offered  up  prayers  and  supplications,  with 
strong  crying  and  tears  unto  him  that  was  able  to 
save  him, '  he  '  was  heard '  for  his  piety,  for  his 
acceptance  as  to  this  office,  for  he  merited  his  office 
as  well  as  his  people.  He.  v.  7.  Wherefore  it  fol- 
lows, '  and  being  made  perfect,'  that  is,  by  a  com- 
plete performance  of  all  that  was  necessary  for  the 
4,  p 


60G 


THE   SAINTS'  TKIVILEGE  AND   PROEIT, 


orderly  nttalnlncr  of  his  office  as  high-priest,  '  he 
bccnnic  the  author  of  eternal  salvation,  unto  all 
tlicni  tliat  obey  him.'  iic.  v.  9. 

For  vour  better  understandinj^  of  me  as  to  this, 
mind  tliat  I  speak  of  a  twofold  perfection  in  Christ; 
one  as  to  his  person,  the  other  as  to  his  perform- 
ances. In  the  perfection  of  his  person,  two  things 
arc  to  be  considered ;  first,  the  perfection  of  his 
humanity,  as  to  the  nature  of  it ;  it  was  at  first 
appearing,  wholly  without  pollution  of  sin,  and  so 
completely  perfect;  but  yet  this  humanity  was  to 
have  joined  to  this  another  perfection ;  and  that 
was  a  perfection  of  stature  and  age.  Hence  it  is 
said  that  as  to  his  humanity  he  increased,  that 
is,  grew  more  perfect.  For  this  his  increasing  was, 
iu  order  to  a  perfection,  not  of  nature,  simply 
as  nature,  but  of  stature.  'Jesus  increased  in 
wisdom  and  stature.'  Lu.u.  52.  The  paschal  lamb 
was  a  lamb  the  first  day  it  was  yeaned  ;  but  it  was 
not  to  be  sacrificed  until  it  attained  such  a  perfec- 
tion of  age  as  by  the  law  of  God  was  appointed  to 
it.  E.t.  iii.  5,  6.  It  was  necessary,  therefore,  that 
Christ  as  to  his  person  should  be  perfect  in  both 
these  senses.  And  indeed  'in  due  time  Christ 
died  for  the  ungodly. '  Uo.  v.  c. 

Again,  as  there  was  a  perfection  of  person,  or  of 
nature  and  personage  in  Christ,  so  there  was  to  be 
a  perfection  of  performances  in  him  also.  Hence 
it  is  said,  that  Jesus  increased  in  favour  with  God; 
Lu.  iL  52.  that  is,  by  perfecting  of  his  obedience  to 
him  for  us.  Now,  his  performances  were  such  as 
had  a  respect  to  his  bringing  in  of  righteousness 
for  us  in  the  general ;  or  such  as  respected  pi'e- 
parations  for  his  sacrifice  as  a  high-priest.  But 
let  them  he  applied  to  both,  or  to  this  or  that  in 
particular ;  it  cannot  be,  that  Avhile  the  most  part 
of  his  performances  were  wanting,  he  should  be  as 
perfect  as  when  he  said,  •  The  things  concerning 
me  have  an  end.'  Lu.  xxii.  37. 

Not  but  that  every  act  of  his  obedience  was 
perfect,  and  carried  in  it  a  length  and  breadth 
proportionable  to  that  law  by  which  it  was  de- 
manded. Nor  was  there  at  any  time  in  his  obedi- 
ence that  which  made  to  interfere  one  command- 
ment with  another.  He  did  all  things  well,  and 
BO  stood  in  the  favour  of  God.  But  yet  one  act 
was  not  actually  all,  though  virtually  any  one  of 
his  actions  miglit  carry  iu  it  a  merit  sufficient  to 
satisfy  and  quiet  the  law.  Hence,  as  I  said,  it  is 
told  us,  not  only  that  he  is  the  Son  of  God's  love, 
but  that  he  increased  in  favour  with  God ;  that  is, 
by  a  going  on  in  doing,  by  a  continuing  to  do  that 
always  that  pleased  the  God  of  heaven. 

A  man  that  pays  money  at  the  day  appointed, 
beginning  first  at  one  shilling,  or  one  pound,  and 
so  ccascth  not  until  ho  hath  in  current  coin  told 
over  the  whole  sum  to  the  creditor,  docs  well  at 
the  beginning ;  but  the  first  shilling,  or  first  pound, 


not  being  the  full  debt,  cannot  be  counted  or 
reckoned  the  whole,  but  a  part ;  yet  is  it  not  an 
imperfect  part,  nor  doth  the  creditor  find  fault  at 
all,  because  there  is  but  so  much  now  told ;  but 
concludes  that  all  is  at  hand,  and  accepteth  of  this 
first,  as  a  first-fruits:  so  Christ,  when  he  came 
into  the  world,  began  to  pay,  and  so  continued  to 
do,  even  until  he  had  paid  the  whole  debt,  and  so 
increased  in  favour  with  God.  There  was  then  a 
gradual  performance  of  duties,  as  to  the  number 
of  them,  by  our  Lord  when  he  was  in  the  world, 
and  consequently  a  time  wherein  it  might  be  said 
that  Christ  had  not,  as  to  act,  done  all,  as  was 
appointed  him  to  do,  to  do  as  preparatory  to  that 
great  thing  which  he  was  to  do  for  us.  Where- 
fore, in  conclusion,  he  is  said  to  be  made  perfect, 
'  and  being  made  perfect,  he  became  the  author 
of  eternal  salvation  to  all  them  that  obey  him.' 

He.  V.  9. 

It  will  be  objected,  then,  that  at  some  time  it 
might  be  said  of  Christ  that  he  was  imperfect  in 
his  obedience.  Answ.  There  was  a  time  wherein 
it  might  have  been  said,  Christ  had  not  done  all 
that  he  was  to  do  for  us  on  earth.  But  it  doth  not 
follow  thereupon,  that  he  therefore  was  imperfect 
in  his  obedience  ;  for  that  all  his  acts  of  obedience 
were  done  in  their  proper  time,  and  when  they 
should,  according  to  the  will  of  God.  The  timing 
of  performances  adds  or  diminishes  as  to  the  per- 
fection of  obedience,  or  the  imperfection  of  it.  Had 
these  Jews  killed  the  passover  three  days  sooner 
than  the  time  appointed,  they  had  transgressed. 
Ex.  sii.  6.  Had  the  Jews  done  that  on  the  fourth 
day  to  Jericho,  which  was  to  have  been  done  on 
the  seventh  day,  they  had  sinned.  Jo3.  vi.  lo-ic.  Duty 
is  beautiful  in  its  time,  and  the  Son  of  God  observed 
the  time.  '  I  must,'  saith  he,  '  work  the  works  of 
him  that  sent  me,  while  it  is  day,'  that  is,  in  their 
seasons.  You  must  keep  in  mind  that  we  speak 
all  this  while  of  that  part  of  Christ's  perfection,;, 
as  to  duties,  which  stood  in  the  number  of  per-j 
formances,  and  not  in  the  nature  or  quality  of  acts.) 
And  I  say,  as  to  the  thing  in  hand,  Christ  had' 
duty  to  do,  with  respect  to  his  office  as  high-pries^ 
for  us,  which  immediately  concerned  himself;  suchj 
duties  as  gave  him  a  legal  admittance  unto  the' 
execution  thereof;  such  duties,  the  which,  had  the^'l  ^ 
not  orderly  been  done,  the  want  of  them  would  i  ^ 
have  made  him  an  undue  approacher  of  the  pre- 1  ^ 
sence  of  God,  as  to  that.  Wherefore,  as  I  said  j 
afore,  by  what  he  did  thereabout,  he  consecrated,i|  j^j 
or  sanctified  himself  for  that  work,  according  to  j  jj^ 
God,  and  was  accepted  for  his  piety,  or  in  that  hei  ^ 
feared  and  did  orderly  do  what  he  should  do.  ^ 

Fourth.  The  next  thing  preparatory  to  the  exe«:|  ^ 
cution  of  this  office  of  high-priest  was  the  sacrifice  ji 
itself.  The  sacrifice,  you  know,  must,  as  to  tluj  ^^^ 
being  of  it,  needs  precede  the  offering  of  it ;   i(  v 


OR  THE   THRONE   OF   GRACE. 


667 


must  be  before  it  can  be  offered.  Nor  could  Christ 
have  been  an  high-priest,  had  he  not  had  a  sacri- 
fice to  offer.  '  For  every  high-priest  is  ordained 
to  offer  gifts  and  sacrifices ;  wherefore  it  is  of  ne- 
cessity that  this  man  have  somewhat  also  to  offer.' 
ne.  viii.  3.  And  I  bring  in  the  sacrifice  as  the  last 
thing  preparatory,  not  that  it  was  last,  as  to  being, 
for  it  was  before  he  could  be  capable  of  doing  any 
of  the  afore-named  duties,  being  his  body,  in  and 
by  which  he  did  them,  but  it  was  the  last  as  to 
fitness  ;  it  was  not  to  be  a  sacrifice  before  the  time, 
the  time  appointed  of  the  Father ;  for  since  he  had 
prepared  it  to  that  end,  it  was  fit  as  to  the  time 
of  its  being  offered,  that  that  should  be  when  God 
thought  best  also.  He.  x.  5. 

Behold  then,  here  is  the  high-priest  with  his 
sacrifice ;  and  behold  again,  how  he  comes  to  offer 
it.  He  comes  to  offer  his  burnt-offering  at  the  call 
of  God;  he  comes  to  do  it  in  his  priestly  garments, 
consecrated  and  sanctified  in  his  own  blood ;  he 
comes  with  blood  and  tears,  or  by  water  and  blood, 
and  offereth  his  sacrifice,  himself  a  sacrifice  unto 
God  for  the  sin  of  the  world ;  and  that  too  at  a 
time  when  God  began  to  be  weary  of  the  service 
and  sacrifices  of  all  the  world.  *  Wherefore  when 
he  Cometh  into  the  Avorld,  he  saith.  Sacrifice  and 
offering  thou  wouldest  not,  but  a  body  hast  thou 
prepared  me,'  thou  hast  fitted  me;  'in  burnt- 
offerings  and  sacrifices  for  sin  thou  hast  had  no 
pleasure ;  then  said  I,  Lo  I  come,  in  the  volume 
of  the  book  it  is  written  of  me,  to  do  thy  will,  0 

God.'    He.  X.  5-7. 

[Christ  the  sacrifice  as  u-ell  as  the  high-jmest,  and 
how  he  offered  U.] 

Thus  you  see  our  high-priest  proceeded  to  the 
execution  of  his  priestly  office ;  and  now  we  are 
come  to  his  sacrifice,  we  Avill  consider  a  little  of 
the  parts  thereof,  and  how  he  offered,  and  pleads 
the  same.  The  burnt-offering  for  sin  had  two  parts, 
the  flesh  and  the  fat,  which  fat  is  called  the  fat  of 
the  inwards,  of  the  kidneys,  and  the  like.  Le.  ul 
12-16.  Answerable  to  this,  the  sacrifice  of  Christ 
had  two  parts,  the  body  and  the  soul.  The  body 
is  the  flesh,  and  his  soul  the  fat ;  that  inward  part 
that  must  not  by  any  means  be  kept  from  the  fire. 
Is.  liit  10.  For  without  the  burning  of  the  fat,  the 
burnt-offering  and  sin-offering,  both  Avhich  was  a 
figure  of  the  sacrifice  of  our  high-priest,  was 
counted  imperfect,  and  so  not  acceptable. 

And  it  is  observable,  that  in  these  kind  of  offer- 
ings, when  they  were  to  be  burned,  the  fat  and 
the  liead  must  be  laid  and  be  burned  together ; 
and  the  priest  •  shall  cut  it  into  his  pieces  with  his 
head  and  his  fat ;  and  the  priest  shall  lay  them  in 
order  on  the  wood  that  is  on  the  fire  which  is  upon 
the  altar.'  Lo.i.i2.  To  signify,  methinks,  the  feeling 
sense  that  this  sacrifice  of  his  body  and  soul  should 
have  of  the  curse  of  God  due  to  sin,  all  the  while 


that  it  suffered  for  sin.  And  therefore  it  is  from 
this  that  this  sacrifice  has  the  name  of  burnt- 
offering,  it  is  the  burnt-offering  for  the  burning, 
because  of  the  burning  upon  the  altar  all  night, 
until  the  morning;  and  the  fire  of  the  altar  shall 
be  burning  in  it. 

The  fat  made  the  flame  to  increase  and  to  as- 
cend; wherefore  God  speaks  affectionately  of  the 
fat,  saying.  The  fat  of  mine  offerings.  And  again, 
'  He  shall  see  of  the  travail  of  his  soul  and  shall 
be  satisfied. '  is.  liu.  10-12.  The  soul-groans,  the 
soul-cries,  the  soul-conflicts  that  the  Son  of  God 
had,  together  with  his  soul-submission  to  his  Fa- 
ther's will,  when  he  was  made  a  sacrifice  for  sin, 
did  doubtless  flame  bright,  ascend  high,  and  cast 
out  a  sweet  savour  unto  the  nostrils  of  God,  whose 
justice  was  now  appeasing  for  the  sin  of  men. 

His  flesh  also  was  part  of  this  sacrifice,  and  was 
made  to  feel  that  judgment  of  God  for  sin  that  it 
was  capable  of.  And  it  was  capable  of  feeling 
much,  so  long  as  natural  life,  and  so,  bodily  sense, 
remained.  It  also  began  to  feel  with  the  soul, 
by  reason  of  the  union  that  was  betwixt  them  both; 
the  soul  felt,  and  the  body  bled ;  the  soul  was  in 
an  agony,  and  the  body  sweat  blood;  the  soul 
wrestled  with  the  judgment  and  curse  of  the  law, 
and  the  body,  to  show  its  sense  and  sympathy, 
sent  out  dolorous  cries,  and  poured  out  rivers  of 
tears  before  God.  We  will  not  here  at  large 
speak  of  the  lashes,  of  the  crown  of  thorns,  of  how 
his  face  was  bluft*  with  blows  and  blood;  also 
how  he  was  wounded,  pierced,  and  what  pains  he 
felt  while  life  lasted,  as  he  suffered  for  our  sins ; 
though  these  things  are  also  prefigured  in  the  old 
law,  by  the  nipping  or  wringing  of  the  head,  the 
cutting  of  the  sacrifice  in  pieces,  and  burning  it  in 
the  fire.  Le.  i.  Now,  you  must  know,  that  as  the 
high-priest  was  to  offer  his  sacrifice,  so  he  was 
to  bring  the  blood  thereof  to  the  mercy-seat  or 
throne  of  grace,  where  now  our  Jesus  is ;  he  was 
to  ofler  it  at  the  door  of  the  tabernacle,  and  to 
carry  the  blood  within  the  veil ;  of  both  which  a 
little. 

[Christ  a  loilling  and  an  effectual  sacrifice.] 

1.  He  was  to  offer  it,  and  how?  Not  grudg- 
ingly, nor  as  by  compulsion,  but  of  a  voluntary 
will  and  cheerful  mind:  'If  his  offering  be  a  burnt- 
sacrifice  of  the  herd,  let  him  ofler  a  male  without 
blemish ;  he  shall  ofler  it  of  his  own  voluntary  will.' 
Le.  i.  3.  Thus  did  Christ  when  he  ofl'ered  up  him- 
self, as  is  manifest  by  that  which  follows.  (1.)  He 
oftered  a  male,  'himself,'  without  blemish.  Ue.vii.27. 
(2.)  He  gave  himself  a  ransom ;  ho  'gave  his  life 
a  ransom.'  Mat.  xx.  28.  (3.)  lie  laid  down  his  life  of 
himself.  Jn.  x.  is.  Lu.  xii.  5.  (4.)  He  longed  for  the 
day  of  his  death,  that  he  might  die  to  redeem  his 


Exposed  to  viokuce— blinilloldeJ  or  hoodwinked.— Ed. 


f.r.s 


THE   SAINTS'  PRIVILEGE  AND   PROFIT, 


people  (5.)  Nor  was  he  ever  so  joyful  in  all  his 
life,  that  wo  read  of.  as  when  his  sufferings  grew 
near;  then  he  takes  the  sacrament  of  his  body  and 
Mood  into  his  own  hands,  and  with  thanksgiving 
bestows  it  among  his  disciples ;  then  he  sings  an 
hymn,  then  ho  rejoices,  then  ho  comes  with  a  'Lo, 
I  come.'  0  the  heart,  the  great  heart,  that  Jesus 
Christ  had  for  us  to  do  us  good !  lie  did  it  with  all 
the  desire  of  his  soul, 

2.  He  did  it,  not  only  voluntarily,  and  of  a  free 
will,  hut  of  love  and  affection  to  the  life  of  his  ene- 
mies. Had  he  done  thus  for  the  life  of  his  friends, 
it  had  been  much ;  but  since  he  did  it  out  of  love 
to  the  life  of  his  enemies,  that  is  much  more. 
'  Scarcely  for  a  righteous  man  will  one  die,  yet 
peradventurc  for  a  good  man  some  would  even  dare 
to  die  ;  but  God  commended  his  love  toward  us,  in 
that  while  we  were  yet  sinners,  Christ  died  for  us.' 

Ko.  V.  7,  8. 

3.  He  did  it  without  relinquishment  of  mind, 
when  he  was  in :  no  discouragement  disheartened 
him ;  cry  and  bleed  he  did,  yea,  roar  by  reason  of 
the  troubles  of  his  soul,  but  his  mind  was  fixed ; 
liis  Father  sware  and  did  not  repent,  that  he  should 
be  his  priest ;  and  he  vowed,  and  said  he  would 
not  repent  that  he  had  threatened  to  be  the  plague 
and  death  of  death.  Ho.  xiii.  13,  u. 

4.  He  did  it  effectually  and  to  purpose:  he  hath 
stopped  the  mouth  of  the  law  with  blood ;  he  hath 
so  pacified  justice,  that  it  now  can  forgive;  he 
hath  carried  sin  away  from  before  the  face  of  God, 
and  set  us  quit  in  his  sight ;  he  hath  destroyed  the 
devil,  abolished  death,  and  brought  life  and  immor- 
tality to  light  through  the  gospel;  he  hath  wrought 
such  a  change  in  the  world  by  what  he  has  done 
for  them  that  believe,  that  all  things  work  together 
for  their  good,  from  thenceforward  and  for  ever. 

[Christ  the  altar.] 

1  should  now  come  to  the  second  part  of  the 
office  of  this  high-priest,  and  speak  to  that ;  as 
also  to  those  things  that  were  preparatory  unto  his 
executing  it ;  but  first,  I  think  convenient  a  little 
to  treat  of  the  altar  also  upon  which  this  sacrifice 
was  offered  to  God. 

Some,  1  conceive,  have  thought  the  altar  to  be 
the  cross  on  which  the  body  of  Christ  was  cruci- 
fied, when  he  gave  himself  an  ofi'ering  for  sin;  but 
they  are  greatly  deceived,  for  he  also  himself  was 
the  altar  through  which  he  offered  himself;  and 
this  is  one  of  the  treasures  of  wisdom  which  are 
hid  in  him,  and  of  which  the  world  and  Antichrist 
arc  utterly  ignorant.  1  touched  this  in  one  hint 
before,  but  now  a  little  more  express.  The  altar 
is  always  greater  than  the  gift ;  and  since  the  gift 
was  the  body  and  soul  of  Clirist — for  so  saith  the 
text,  •  Ho  gave  himself  for  our  sins' — the  altar 
must  he  something  else  than  a  sorry  bit  of  wood, 
or  than  a  cursed  tree.     Wherefore  1  will  say  to 


such,  as  one  wiser  than  Solomon  said  to  the  Jews, 
when  they  superstitiated  the  gift,  in  counting  it 
more  honourable  than  the  altar,  '  Ye  fools,  and 
blind,  for  whether  is  greater,  the  gift,  or  the  altar 
that  sanctifieth  the  gift?'  Mat.xxui.  is,  lo. 

If  the  altar  be  greater  than  the  gift,  and  yet  the 
"•ift  so  great  a  thing  as  the  very  humanity  of  Christ, 
can  it — I  will  now  direct  my  speech  to  the  greatest 
fool — can  that  greater  thing  be  the  cross  ?  Is, 
was  the  cross,  the  wooden  cross,  the  cursed  tree, 
that  some  worship,  greater  than  the  gift,  to  wit, 
than  the  sacrifice  which  Christ  offered,  when  ho 
gave  himself  for  our  sins  !  0  idolatry,  0  blas- 
phemy !  * 

Quest.  But  what  then  was  the  altar  ?  Answ,  The 
divine  nature  of  Christ,  that  Eternal  Spirit,  by  and 
in  the  assistance  of  which  he  '  offered  himself  with- 
out spot  to  God ;'  he,  through  the  Eternal  Spirit 
*  offered  himself.'  lie.  ix.  u. 

1.  And  it  must  be  that,  because,  as  was  said, 
the  altar  is  greater  than  the  gift;  but  there  is 
nothing  but  Christ's  divine  nature  greater  than  his 
human ;  to  be  sure,  a  sorry  bit  of  wood,  a  tree, 
the  stock  of  a  tree,  is  not. 

2.  It  must  be  this,  because  the  text  says  plainly 
'  the  altar  sanctifies  the  gift,'  that  is,  puts  worth 
and  virtue  into  it;  but  was  it  the  tree,  or  the  God- 
head of  Christ,  that  put  virtue  and  efficacy  into 
this  sacrifice  that  he  offered  to  God  for  us  ?  If 
thou  canst  but  tell  thy  fingers,  judge. 

3.  The  altar  was  it  of  old  that  was  to  bear  up 
the  sacrifice  until  it  was  consumed;  and  with  refer- 
ence to  the  sacrifice  under  consideration,  the  tree 
could  not  bear  up  that ;  for  our  sacrifice  being  a 
man,  consisting  of  soul  and  body,  that  which  could 
bear  him  up  in  his  suffering  condition,  must  be  that 


*  Protestants  can  have  little  idea  of  the  idolatry  used  ill 
the  Church  of  Rome.  Something  may  be  gathered  from  the 
follov\-ing  directions,  given  in  a  very  beautiful  office  for  Good 
Friday,  corrected  by  royal  authority,  in  conformity  with  the 
breviary  and  missal  of  our  holy  father  Pope  Urban  VIII., 
printed  at  Paris  by  Posset : — 

'  The  priest  having  retired  a  little  behind  the  altar,  the 
deacon  takes  the  cross  (a  plain  wooden  cross  without  the 
figure),  covered  with  a  veil,  and  gives  it  to  the  priest,  who 
turns  to  the  people  and  shows  the  top  of  the  cross,  before 
which  they  all  prostrate  themselves  and  kiss  the  ground,  sing- 
ing Ecce  U(jnum  crucis.  He  then  removes  the  veil  from  the 
right  limb  of  the  cross,  and  lifts  it  up,  singing,  still  louder. 
Behold  the  wood  of  the  cross;  again  the  people  prostrate 
themselves.  The  priest  then  comes  to  the  middle  of  the  altar, 
and  taking  off  the  veil,  exhibits  the  wooden  cross  to  be  adored; 
then  settmg  it  down,  he  goes  on  his  knees,  and  rising,  takes 
oft'  his  shoes  and  approaches  the  cross  to  worship  it,  making 
three  genuflections,  and  kisses  it.  All  the  clergy  who  are 
present  take  oif  their  shoes,  prostrate  themselves,  worship  and 
kiss  the  cross  in  the  order  of  their  dignity.  All  the  officers 
of  the  church,  and  all  the  people,  follow  in  the  same  manner 
to  adore  it,  while  solemn  music  and  chanting  attends  and  com- 
pletes the  ceremony.'  Thus  a  wooden  board,  made  into  the 
shape  of  a  cross  by  some  joiner,  receives  Divine  honours.  Talk 
not  of  heathen  idols.  Who  can  wonder  that  honest  John 
Bunyan  felt  indignation,  and  exclaimed,  '  O  idolatry  !  0  blas- 
phemy.'— Ed. 


OR  THE  THEONE  OF  GRACE. 


Gfj9 


that  could  apply  itself  to  his  reasonable  and  sensible 
part  for  relief  and  succour,  and  that  was  of  power 
to  keep  him  even  in  his  spirit,  and  in  a  complete 
subniissiveness  to  God,  in  the  present  condition  in 
which  he  was ;  and  could  the  tree  do  this,  think 
you  ?  Had  the  tree  that  command  and  govern- 
ment of  the  soul  and  sense  of  Christ,  of  the  reason 
and  feeling  of  the  Lord  Jesus,  as  to  keep  him  in 
this  bitter  suifering,  in  tbat  evenness  and  spotless- 
ness  in  his  torment,  as  to  cause  that  he  sliould  come 
off  this  great  work,  without  the  least  smell  or  tang  * 
of  imperfection?  No,  no;  it  was  through  the  Eter- 
nal Spirit  that  he  *  offered  himself  without  spot  to 
God.' 

Quest.  Wherefore  then  served  the  cross?  Answ. 
I  ask,  and  wherefore  then  served  the  wood  by  which 
the  sacrifices  were  burned  ?  The  sacrifices  were 
burned  with  wood  upon  the  altar;  the  wood  then 
was  not  the  altar,  the  wood  was  that  instrument 
by  whicli  the  sacrifice  was  consumed,  and  the  cross 
that  by  which  Christ  suftered  his  torment  and  afflic- 
tion. The  altar  then  Avas  it  that  did  bear  both  the 
wood  and  sacrifice,  that  did  uphold  the  wood  to 
burn,  and  the  sacrifice  to  abide  the  burning.  And 
with  reference  to  the  matter  in  hand,  the  tree  on 
which  Christ  was  hanged,  and  the  sacrifice  of  his 
body,  were  both  upheld  by  his  divine  power ;  yet 
the  tree  was  no  more  a  sacrifice,  nor  an  altar,  than 
was  the  wood  upon  the  altar ;  nor  was  the  wood, 
but  the  fire,  holy,  by  which  the  sacrifice  was  con- 
sumed. Let  the  tree  then  be  the  tree,  the  sacri- 
fice the  sacrifice,  and  the  altar  the  altar ;  and  let 
men  have  a  care  how,  in  their  worship,  they  make 
altars  upon  which,  as  they  pretend,  they  offer  the 
body  of  Christ ;  and  let  them  leave  off  foolishly  to 
dote  upon  wood,  and  the  works  of  their  hands :  the 
altar  is  greater  than  the  gift  or  sacrifice  that  was, 
or  is,  upon  it. 

[Hoio  Christ  executes  the  office  of  high-jviest.] 

We  come  now  to  the  second  part  of  the  oifice  of 
this  high-priest  and  to  show  how  he  performeth 
that.  In  order  to  which,  I  must,  as  I  did  with 
reference  to  the  first,  show  you  what  things,  as  pre- 
paratory, were  to  precede  the  execution  of  it.  We 
have  here,  as  you  see,  '  our  passover  sacrificed  for 
us,'  for  our  encouragement  to  come  to  the  throne  of 
grace ;  and  now  let  us  look  to  it,  as  it  is  presented 
in  the  holiest  of  all,  and  to  the  order  of  its  being 
so  presented. 

1.  First,  then,  before  there  was  anything  further 
done,  I  mean  by  this  high-priest,  as  to  a  further 
application  of  his  offering,  the  judgment  of  God 
was  waited  for  by  him,  with  respect  to  his  estima- 
tion of  Avhat  was  already  done,  to  wit,  how  that 


*  An  extraneous  taste  that  leaves  a  stiug  bcluuil,  as,  '  She 
had  a  tona;ue  with  a  taug.'  '  The  wine  has  a  tang  of  the 
cask.' — Ed. 


was  resented t  by  him;  the  which  he  declared  to 
the  full  by  raising  him  from  the  dead.  For  in  that 
he  was  raised  from  the  dead,  when  yet  he  died  for 
our  sins,  it  is  evident  that  his  offering  was  accepted, 
or  esteemed  of  value  sufticlent  to  effect  that  for  tho 
which  it  was  made  a  sacrifice,  which  was  for  our 
sins ;  this,  therefore,  was  In  order  to  his  being  ad- 
mitted into  heaven.  God,  by  raising  him  fi-oni  the 
dead,  justified  his  death,  and  counted  it  suflicient 
for  the  saving  of  the  world.  And  this  Christ  knew 
would  be  the  effect  of  his  death,  long  before  he 
gave  himself  a  ransom  ;  where  he  salth,  '  This  also 
shall  please  the  Lord  better  than  an  ox,  or  bullock 
that  hath  horns  and  hoofs.'  Ps.  Uix.  31.  And  again, 
*  For  the  Lord  God  will  help  me,  therefore  shall  I 
not  be  confounded:  therefore  have  I  set  my  face  llko 
a  flint,  and  I  know  I  shall  not  be  ashamed.  lie 
is  near  that  justlfieth  me  ;  who  will  contend  with 
me  ?  Let  us  stand  together ;  who  is  mine  adver- 
sary? Let  him  come  near  to  me.  Behold,  the 
Lord  God  will  help  me ;  who  is  he  that  shall  con- 
demn me  ?  Lo,  they  all  shall  wax  old  as  a  gar- 
ment, the  moth  shall  eat  them  up.'  is.  1. 7-9.  All 
this  is  the  work  of  the  Lord  God,  his  Father,  and 
he  had  faith  therein,  as  I  said  before.  And  since 
it  was  God  who  was  to  be  appeased,  it  was  re- 
quisite that  he  should  be  heard  in  the  matter,  to 
wit,  whether  he  was  pacified  or  no :  tiie  which  ho 
has  declared,  I  say,  in  raising  him  up  from  tho 
dead.  And  this  the  apostles,  both  Paul  and  Peter, 
insinuate,  when  they  ascribe  his  resurrection  to  the 
power  of  another,  rather  than  to  his  raising  of  him- 
self, saying,  'this  Jesus  hath  God  raised  up.'  Ac. 
ii.  32.  '  God  hath  raised'  hira  up  '  from  the  dead.' 
iii.  15,  *  whom  God  raised  from  the  dead,'  and  tho 
like.  iv.  10 ;  V.  so";  viii.  5G ;  xiii.  30.  I  Say,  therefore, 
that  God,  by  raising  up  Christ  from  the  dead,  hath 
said,  that  thus  far  his  oft'ering  pleased  huu,  and 
that  he  was  content. 

2.  But  lest  the  world,  being  besotted  by  sin, 
should  not  rightly  interpret  actions,  therefore  God 
added  to  his  raising  him  up  from  the  dead,  a  solemn 
exposing  of  him  to  view,  not  to  all  men,  but  to 
such  as  were  faithful,  and  that  might  be  trusted 
with  the  communicating  of  it  to  others:  '  llim,' 
saith  Peter,  'God  raised'  from  the  dead,  'and 
showed  him  openly,  not  to  all  the  people,  but  to 
witnesses  chosen  before  of  God,  even  to  us  who  did 
eat  and  drink  with  him,  after  he  rose  from  the 
dead.'  Ac.  x.40,  41.  And  this  was  requisite,  not  for 
that  it  added  anything  to  the  value  and  worth  of 
his  sacrifice,  but  for  the  help  of  the  faith  of  them 
that  were  to  have  eternal  salvation  by  hini.  And 
it  is  for  this  cause  that  Paul  so  culargctli  upon  this 


t  This  use  of  the  word  '  resent '  lias  been  long  obsolete ;  it 
expressed  a  dcei)  sense  or  strong  perception  of  good  as  xvell  as 
evil ;  in  this  place  it  means,  '  proved  to  have  been  satisfnciory 
or  gratifying.' — Eu. 


C70 


THE   SAINTS'  rrvIVILEGE   AND  PROFIT, 


very  thing,  to  wit,  that  there  were  them  that  could 
testify  tlia't  God  had  raised  him  up  from  the  dead, 
namely,  tliat  men  might  sec  that  God  Avas  well 
pleaseil,  and  that  they  had  encouragement  to  come 
boldly  by  him  to  the  throne  of  grace  for  mercy. 
1  Co.  iv.  1-8.  And  this  exposing  of  him  to  view,  was 
not  for  the  length  of  a  surprising  or  dazzling 
moment,  but  days  and  nights,  to  the  number  of  no 
less  than  forty ;  and  that  to  the  self-same  persons, 
to  wit, '  the  apostles  whom  he  had  chosen:  To  wdiom 
also,'  says  the  text,  '  he  showed  himself  alive  after 
his  passion,  by  many  infallible  proofs,  being  seen 
of  them  forty  days,  and  speaking  of  the  things 
pertaining  to  the  kingdom  oV  God.'  Ac.  i.  2,  3.  Thus 
God  therefore  being  willing  more  abundantly  to 
show  him  unto  the  world,  ordered  this  great  season 
betwixt  his  resurrection  and  ascension,  that  the 
world  might  see  that  they  had  ground  to  believe 
an  atonement  was  made  for  sin. 

3.  But  again,  a  third  thing  that  was  to  precede 
the  execution  of  the  second  part  of  this  his  priestly 
office  was,  the  manner  and  order  of  his  going  into 
the  holiest;  I  say,  the  manner  and  order  of  his  go- 
ing.    He  was  to  go  thither  in  that  robe  of  which 
mention  was  made  before,  to  wit,  in  the  virtue  of 
Lis  obedience,  for  it  was  that  which  was  to  make 
Lis  way  for  him  as  now  sprinkled  with  his  blood. 
He  was   to  go  thither  with  a  noise  which  the 
Holy  Ghost  calls  a  shout,  saying,   '  God  is  gone 
up  with  a  shout,  the  Lord  with  the  sound  of  a 
trumpet.'  Ps.xi\-u.  5.     This  was  prefigured  by  the 
bells,  as  I  said,  which  did  hang  on  the  border  of 
Aaron's  garments.     This  shout  seems  to  signify 
the  voice  of  men  and  angels;  and  this  trumpet  the 
voice  and  joy  of  God  ;  for  so  it  says,  he  shall  de- 
scend:   '  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  with   the  trump   of  God.'  i  Th.  iv.  i6. 
Even  as  he  ascended  and  went  up ;  for  Aai'on's 
bells  were  to  be  heard  when  he  went  hito,  and 
when  he  came  out  of,  the  holy  place.  Ex.  xwm.  33-35. 
But  what  men  were  to  ascend  with  him,  but,  as 
was  said  afore,  the  men  that  '  came  out  of  the 
graves  after  his  resurrection  ?'  Mat.  x:^vii.  53.     And 
what  angels  but  those   that   ministered  to   him 
hero  in  the  day  of  his  humiliation  ?     As  for  the 
evil  ones,  ho  then  rode  in  triumph  over  their  heads, 
and  crushed  them  as  captives  with  his  chariot 
wheels.    Ho  is  ascended  on  higli,  he  has  '  led  cap- 
tivity captive,  he  has  received  gifts  for  men.'  Ep.iv.s. 
Thus  then  ho  ascended  unto,  into  the  holy  para- 
dise, wliero  he  was  waited  for  of  a  multitude  of  the 
Lcavcnly  host,  and  of  thousands  of  millions  of  the 
spirits  of  just  men  made  perfect.    So  approaching 
the  highest  heavens,  the  place  of  the  special  pre- 
Ecnce  of  God,  he  was  bid  sit  down  at  his  right 
band,  in  token  that,  for  his  sufferings'  sake,  God 
had  made  him  the  highest  of  every  creature,  and 


given  him  a  name  above  every  name,  and  com- 
manded that  at  the  name  of  Jesus  now  all  things 
in  heaven  should  bow,  and  promised,  that  at  the 
day  of  judgment,  all  on  earth,  and  under  it,  should 
bow  too,  to  the  glory  of  God  the  Father.  Ph.ii.6-n. 
Thus  he  presented  himself  on  our  behalf  unto  God, 
a  sacrifice  of  a  sweet-smelling  savour,  in  which 
God  resteth  for  ever,  for  that  the  blood  of  this  sacri- 
fice has  always  with  him  a  pleasing  and  prevailing 
voice.  It  cannot  be  denied,  it  cannot  be  out- 
weighed by  the  heaviness,  circumstances,  or  aggra- 
vations of  any  sin  whatsoever,  of  them  that  come 
unto  God  by  him.  He  is  always,  as  I  said  before, 
in  the  midst  of  the  throne,  and  before  the  throne, 
'  a  Lamb  as  it  had  been  slain,'  now  appearing  in 
the  px'esence  of  God  for  us.  Of  the  manner  of  his 
intercession,  whether  it  was  vocal  or  virtual, 
whether  by  voice  of  mouth,  or  merit  of  deed,  or 
both,  I  will  not  determine ;  we  know  but  little 
while  here,  how  things  are  done  in  heaven,  and  we 
ma}'  soon  be  too  carnal,  or  fantastical  in  our  appre- 
hensions. Litercession  he  makes,  that  is,  he  man- 
ages the  efficacy  and  worth  of  his  suffering  with 
God  for  us,  and  is  always  prevalent  in  his  thus 
managing  of  his  merits  on  our  behalf.  And  as  to 
the  manner,  though  it  be  in  itself  infinitely  beyond 
what  we  can  conceive  while  here,  yet  God  hath 
stooped  to  our  weakness,  and  so  expressed  himself 
in  this  matter,  that  we  might  somewhat,  though 
but  childishly,  apprehend  him.  1  Co.  xiu.  11, 12.  And 
we  do  not  amiss  if  we  conceive  as  the  Word  of  God 
hath  revealed;  for  the  scriptures  are  the  green 
poplar,  hazel,  and  the  chestnut  rods  that  lie  in  the 
gutters  where  we  should  come  to  drink ;  all  the 
difficulty  is,  in  seeing  the  white  strakes,  the  very 
mind  of  God  there,  that  we  may  conceive  by  it. 

But  the  text  says  he  prayeth  iul  Leaven,  he 
makes  intercession  there.  Again,  it  saith  his 
blood  speaks,  and,  consequently,  why  may  not  his 
groans,  his  tears,  his  sighs,  and  strong  cries,  which 
he  uttered  here  in  the  days  of  flesh  ?  I  believe  they 
do,  and  have  a  strong  voice  with  God  for  the  sal- 
vation of  his  people.  He  may  then  intercede  both 
vocally  and  virtually ;  virtually  to  be  sure  he  does, 
and  we  are  allowed  so  to  apprehend,  because  the 
text  suggesteth  such  a  manner  of  intercession  to  us; 
and  because  our  weakness  will  not  admit  us  to 
understand  fully  the  thing  as  it  is,  our  belief  that 
he  maketh  intercession  for  us  has  also  the  advan- 
tage of  being  purged  from  its  faultiness  by  his 
intercession,  and  we  shall  be  saved  thereby,  because 
we  have  relied  upon  his  blood  shed,  and  the  pre- 
valeney  of  the  worthiness  of  it  with  God  for  us ; 
though  as  to  this  circumstance,  the  manner  of  his 
interceding,  we  should  be  something  at  a  loss. 

Tlic  Word  says  that  we  have  yet  but  the  image 
of  heavenly  things,  or  of  things  in  the  heavens.  I 
do  not  at  all  doubt  but  that  many  of  those  that 


OR  THE   THRONE   OF  GRACE. 


671 


were  saved  before  Christ  came  in  the  flesh,  though 
they  were,  as  to  the  main,  riglit,  and  relied  upon 
him  to  the  saving  of  their  souls,  yet  came  far  short 
of  the  knowledge  of  many  of  the  circumstances  of 
his  suffering  for  them.  He.  x.  i.  Did  they  all  know 
that  he  was  to  be  betrayed  of  Judas  ?  that  he  was 
to  be  scourged  of  the  soldiers  ?  that  he  was  to  be 
crowned  with  thorns  ?  that  he  was  to  be  crucified 
between  two  thieves,  and  to  be  pierced  till  blood 
and  water  came  out  of  his  side  ?  or  that  he  was  to 
be  buried  in  Joseph's  sepulchre?  I  say,  did  all 
that  were  saved  by  faith  that  he  was  to  come  and 
die  for  them,  understand  these,  with  many  more 
circumstances  that  were  attendants  of  him  to 
death?  It  would  be  rude  to  think  so;  because 
for  it  we  have  neither  scripture  nor  reason.  Even 
so,  we  now  that  believe  that  'he  ever  liveth  to 
make  intercession  for  us,'  are  also  very  short  of 
understanding  of  the  manner  or  mode  of  his  so 
interceding.  Yet  we  believe  that  he  died,  and  that 
his  merits  have  a  voice  with  God  for  us ;  yea,  that 
he  manages  his  own  merits  before  God  in  way  of 
intercession  for  us,  far  beyond  what  we,  while  here, 
are  able  to  conceive. 

The  scripture  saith  that  *  all  the  fulness  of  the 
Godhead  '  dwells  in  him  •  bodily.'  Coi.ii.  9.  It  also 
saith  that  he  is  the  throne  of  God,  and  yet  again, 
that  he  sits  *  on  the  right  hand  of  the  throne.'  is. 
xxii.  23.  He.  xii.  2.  These  thino;s  are  so  far  from  beino; 
comprehended  by  the  weakest,  that  they  strain 
the  wits  and  parts  of  the  strongest,  yet  there  is  a 
heavenly  truth  in  all.  Heavenly  things  are  not 
easily  believed,  no  not  of  believers  themselves, 
while  here  on  earth,  and  when  they  are,  they  are 
so  but  weakly  and  infirmly.*  I  believe  that  the 
very  appearing  of  Christ  before  God  is  an  interces- 
sion as  a  priest,  as  well  as  a  plea  of  an  advocate ; 
and  I  believe  again,  that  his  very  life  there  is  an 
intercession  there,  a  continual  intercession.  He.  ix. 

24.  Ro.  V.  10. 

But  there  is  yet  something  further  to  be  said : 
Christ,  the  humanity  of  Christ,  if  in  it  dwells  all 
the  fulness  of  the  Godhead  bodily,  how  then  ap- 
pears he  before  him  to  make  intercession  ?  or  if 
Christ  is  the  throne  of  grace  and  mercy-seat,  how 

*  How  sublime  is  the  Christian  system,  iu  its  adaptatiou 
to  all  God's  intcUigent  crcatm^es  !  So  lovely  in  its  simplicity, 
that  the  child — nay,  even  the  poor  Bushman  of  Africa,  or  the 
half-idiot  native  of  New  South  Wales — is  able  readily  to  com- 
prehend how  God,  for  Christ's  sake,  can  blot  out  all  iniquities 
and  transgressions ;  while  the  noblest  intellect  admires  and 
adores  its  vast  and  extensive  ramifications  of  mercies.  Bless- 
ings numerous  and  unbounded  are  developed,  reaching,  iu 
their  ultimate  efl'ccts,  far  beyond  the  utmost  stretch  of  human 
perception,  even  when  the  most  brilliant  imagination  is  cu- 
Lghtened  and  sanctified  by  the  Holy  Ghost.  The  intentions 
of  mercy  commence  in  the  purposes  of  God  before  the  crea- 
tion— are  infinite  in  extent — and  eternal  in  duration.  How 
is  Divine  wisdom  and  mercy  thus  displayed  in  the  adaptation 
of  the  gospel  to  the  personal  inquiry  and  reception  of  every 
individual  of  the  human  race ! — Ed. 


doth  he  appear  before  God  as  sitting  there,  to 
sprinkle  that  now  with  his  blood?  Again,  if 
Christ  be  the  altar  of  incense,  how  stands  he  as  a 
priest  by  that  altar  to  offer  the  prayers  of  all  the 
saints  thereon,  before  the  throne? 

[IIoio  these  mysteries  are  to  he  learned.'] 
That  all  this  is  written  is  true ;  and  that  it  is 
all  truth,  is  as  true :  but  that  it  is  all  understood 
by  every  one  that  is  saved  I  do  not  believe  is  true. 
I  mean,  so  understood  as  that  they  could  all  recon- 
cile the  seeming  contradictions  that  are  in  these 
texts.  There  are  therefore  three  lessons  that  God 
has  set  us  as  to  the  perfecting  of  our  understanding 
in  the  mysteries  of  God.  1.  Letters.  2.  Words. 
3.  Meanings. 

1.  Letters.  I  call  the  ceremonial  law  so;  for 
there  all  is  set  forth  distinctly,  everything  by  itself; 
as  letters  are  to  children :  there  you  have  a  priest, 
a  sacrifice,  an  altar,  a  holy  place  a  mercy-seat:  and 
all  distinct. 

2.  [TFoJ'cZs.]  Now  in  the  gospel  these  letters 
are  put  all  in  a  word,  and  Christ  is  that  word, 
that  word  of  God's  mind  ;  and  therefore  the  gospel 
makes  Christ  that  priest,  Christ  that  sacrifice, 
Christ  that  altar,  Christ  that  holy  place,  Christ 
that  throne  of  grace,  and  all;  for  Christ  is  all:  all 
these  meet  iu  him  as  several  letters  meet  in  one 
word. 

3.  [Meanings.']  Next  to  the  word  you  have 
the  meaning,  and  the  meaning  is  more  diflicult  to 
be  learned  than  either  the  letters  or  the  word; 
and  therefore  the  perfect  understanding  of  that 
is  reserved  till  we  arrive  to  a  higher  form,  till 
we  arrive  to  a  perfect  man ;  '  But  when  that 
which  is  perfect  is  come,  then  that '  knowledge 
•  which  is  in  part,  shall  be  done  aAvay.'  i  Co.  liu.  lo. 
Meantime  our  business  is  to  learn  to  bring  the 
letters  into  a  word,  to  bring  the  ceremonies  to 
Christ,  and  to  make  them  terminate  in  him ;  I 
mean,  to  find  the  priestliood  in  Christ,  the  sacri- 
fice in  Christ,  the  altar  in  Christ,  the  throne  of 
grace  in  Christ,  and  also  God  in  Christ,  recon- 
ciling the  world  unto  himself  by  him.  And  if 
we  can  learn  this  well,  while  here,  we  shall  not 
at  all  be  blamed!  for  this  is  the  utmost  lesson 
set  us,  to  wit,  to  learn  Christ  as  we  find  him  re- 
vealed in  the  gospel :   *  I  determined,'  saith  Paul, 

'  not  to  know  any  thing  among  you,  save  Jesus 
Christ,  and  him  crucified.'  i  Co.  ii.  2.  And  Chris- 
tians, after  some  time,  I  mean  those  that  pray  and 
pry  into  the  Word  Avell,  do  attain  to  some  good 
measure  of  knowledge  of  him.  It  is  life  eternal 
to  know  him,  as  he  is  to  be  known  here,  as  he  is 
to  be  known  by  the  Holy  Scriptures.  Jn.  xvii.  -. 
Keep  then  close  to  the  Scriptures,  and  let  thy  faith 
obey  the  authority  of  them,  and  thou  wilt  bo  sure 
to  increase  in  faith;  'for  therein  is  the  righteous- 
ness of  God  revealed  from  faith  to  faith. ;  as  it  is 


673 


THE   SAINTS'  PRIVILEGE  AND   PROFIT, 


written,  The  just  shall  live  by  faith.'  Ro.  i.  i7;svi. 

20-27.* 

Believe  then  that  Christ  died,  was  buried,  rose 
an-aiu,  ascended,  and  ever  liveth  to  make  interces- 
sion for  thee :  and  take  heed  of  prying  too  far,  for 
in  mysteries  men  soon  lose  their  way.  It  is  good 
therefore  that  thou  rest  in  this,  to  wit,  that  he  doth 
60,  though  thou  canst  not  tell  how  ho  doth  it.  A 
man  at  court  gets  by  his  intercession  a  pardon  for 
a  man  in  the  country ;  and  the  party  concerned, 
after  he  had  intelligence  of  it,  knows  that  such  an 
one  hath  obtained  his  pardon,  and  that  by  his  in- 
terceding, but  for  all  that  he  may  be  ignorant  of  his 
methods  of  intercession,  and  so  are  Ave,  at  least  in 
part,  of  Christ.  The  meaning  then  is  that  I  should 
believe,  that  for  Christ's  sake  God  will  save  me 
since  he  has  justified  me  with  his  blood ;  *  being 
now  justified  by  his  blood,  we  shall  be  saved  from 
wrath  througli  him.'  Ro.  v.  9.  Througk  his  inter- 
cession, or  through  his  coming  between  the  God 
whom  I  have  oifeuded  and  me,  a  poor  sinner: 
throuirh  his  comino;  between  with  the  voice  of  his 
blood  and  merits,  which  speaketh  on  my  behalf  to 
God,  because  that  blood  was  shed  for  me,  and  be- 
cause those  merits,  in  the  benefit  of  them,  are  made 
over  to  me  by  an  act  of  the  grace  of  God,  according 
to  his  eternal  covenant  made  with  Christ.  This  is 
what  I  know  of  his  intercession;  I  mean  with 
reference  to  the  act  itself;  to  wit,  how  he  makes 
intercession.  And  since  all  the  fullness  of  the 
Godhead  dwells  in  him  bodily,  and  since  he  also, 
as  to  his  humanity,  is  the  throne  of  grace ;  yea, 
and  since  he  also  is  the  holiest  of  all,  and  the  rest 
of  God  for  ever,  it  has  been  some  scruple  to  me, 
whether  it  be  not  too  carnal  to  imagine  as  if  Christ 
stood  distinct  in  his  humanity ;  distinct,  I  say,  as 
to  space,  from  the  Father  as  sitting  upon  a  throne, 
and  as  so  presenting  his  merits,  and  making  vocal 
prayers  for  the  life  and  salvation  of  his  people.  The 
more  true  meaning  in  my  apprehension  is,  that 
the  presence  and  worth  of  the  human  nature,  being 
with  the  divine,  yea,  taken  into  union  with  God  for 
ever,  fur  the  service  that  was  done  by  God  for  it, 
in  the  world,  in  reconciling  his  elect  unto  him,  is 
still,  and  ever  will  be,  so  deserving  in  his  sight  as 
to  prevail— I  know  not  how  else  to  express  it — 
Avith  the  divine  nature,  in  whom  alone  is  a  power 


The  bcgiiining,  increase,  and  perfection  of  life  eternal, 
consists  m  holy  knowled-^'c ;  that  God  and  Christ  are  of  the 
same  nature,  equal  m  power  and  glory.  As  Christ  is  the  most 
excellent  object,  therefore  the  knowledge  of  Christ  is,  and  must 
he  the  most  excellent  knowled-c ;  not  only  all  the  excellencies 
of  the  creatures  are  found  in  him,  but  all  excelleueies,  yea,  the 
fullness  of  the  Godhead,  dwells  in  him  bodily.  All  learning' 
in  comparison  of  the  knowled-c  of  Christ,  is  the  most  con- 
temptible i.^Tiorance.  He  is  the  wisdom  of  God,  and  our 
highest  wis<lom  will  be,  with  holy  Paul,  to  part  witli  whatever 
IS  most  dear  and  precious  to  us,  that  we  may  win  Christ 
receiving  him  as  he  is  revealed  iu  ihc  word  of  truth.-^ 
Mason. 


to  subdue  all  impossibilities  to  itself,  to  preserve 
those  so  reconciled  to  eternal  life. 

When  I  speak  of  the  human  nature,  I  mean  the 
man  Christ,  not  bereft  of  sense  and  reason,  nor  of 
the  power  of  willing  and  affecting  ;t  but  thus  I 
mean,  that  the  human  nature  so  terminates  in  the 
will  of  the  divine  ;  and  again,  the  will  of  the  divine 
so  terminates,  as  to  saving  of  sinners,  in  the  merit 
and  will  of  the  human,  that  what  the  Father  would 
the  Son  wills,  and  what  the  Sou  wills  the  Father 
acquiesces  in  for  ever.  And  this  the  Son  wills, 
and  his  will  is  backed  with  infinite  merit,  in  which 
also  the  Father  rests,  that  those,  all  those  whom 
the  Father  hath  given  him,  be  with  him  where  he 
is,  that  they  may  behold  his  glory,  jn.  xvii.  li.  And 
now  I  am  come  to  the  will  and  affections  of  the 
high-priest. 

II.  Natural.     [The  natural  qualifications  of 
Jesus  Christ  to  he  our  high-priest. ^ 

This  leads  me  to  the  second  head,  namely,  to  the 
natural  qualifications  of  him.     And, 

First.  This  is  one  thing  that  I  would  urge,  he  is 
not  of  a  nature  foreign  to  that  of  man ;  the  angels 
love  us  well,  but  they  are  not  so  capable  of  sjonpa- 
thising  with  us  in  our  distresses,  because  they  are 
not  partakers  of  our  nature.  Nature  hath  a  pecu- 
liar sympathy  in  it ;  now  he  is  naturally  one  with 
us,  sin  only  excepted,  and  that  is  our  advantage 
too.  He  is  man  as  we  are,  flesh  and  blood  as 
we  are :  born  of  a  woman,  and  in  all  points  made 
like  unto  us,  that  excepted  which  the  Holy  Ghost 
excepteth.  '  Forasmuch  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself  like- 
wise took  part  of  the  same.  For  verily  he  took 
not  on  him  the  nature  of  angels,  but  he  took  on  him 
the  seed  of  Abraham.'  He.  ii.  u,  le.  This  doth 
qualify  him  much ;  for,  as  I  said  before,  there  is  a 
sympathy  in  nature.  A  man  AviU  not  be  so  affected 
Avith  the  hurt  that  comes  to  a  beast,  as  he  naturally 
Avill  Avith  the  hurt  that  comes  to  a  man :  a  beast 
Avill  be  more  affected  with  those  attempts  that 
are  made  upon  its  own  kind  to  hurt  it,  than 
it  Avill  be  with  those  that  are  made  upon  man. 
Wherefore  ?  Why,  there  is  a  sympathy  in  nature. 
Now  that  Christ,  the  high-priest  of  the  house 
of  God,  is  naturally  one  with  us,  you  see  the 
Scriptures  plainly  affirm.  *  God  sent  forth  his 
Son,  made  of  a  Avoman,'  Ga.  iv.  4:  he  Avas  'made 
of  the  seed  of  David,  according  to  the  flesh,' 
Ro.  i.  3 ;  from  the  fathers  of  whom,  '  as  concerning 
the  flesh  Christ  came,'  &c.  Ro.  ix.  5.  2Ti.  ii.  8.  And 
this  must  needs  then  to  make  him  a  Avell-qualified 
high-priest.  He.  ii.  14, 15.  We  Avill  not  uoav  speak 
of  the  necessity  of  his  taking  upon  him  the 
human  nature,  to  wit,  that  he  might  destroy  him 

t  Power  of  exercising  affection  and  fcelins. — Ed. 


OR   THE   THRONE   OF   GRACI 


C73 


that  had  the  power  of  death,  tluit  is,  tlie  devil,  and 
deliver  his  people  ;  for  that  would  be  here  too  much 
beside  our  matter,  and  be  a  diversion  to  the  reader. 
We  are  now  upon  his  Iligh-priest's  office,  and  of 
those  natural  qualifications  that  attend  him,   as  to 

•  that ;  and  I  say,  nature  is  a  great  qualification, 
because  in  nature  there  is  sympathy  ;  and  where 
there  is  sympathy,  there  will  be  a  provocation  to 
help,  a  provocation  to  help  with  jealousy  and  in- 
dignation against  those  that  afflict.  A  bear  robbed 
of  her  whelps  is  not  more  provoked  than  is  the 
Lord  Jesus  when  there  are  means  used  to  make 
them  miss  of  life  eternal,  for  whom  he  hath  died, 
and  for  whom  he  ever  lives  to  make  intercession. 
But, 

Second.  As  there  is  natural  sympathy  in  Christ 
to  those  for  whom  he  is  an  High-priest,  so  there  is 
relative  sympcdhy,  he  has  not  only  taken  to  or  upon 
him  our  nature,  but  he  is  become  one  brotherhood 
with  us ;  now  you  know  brotherhood  will  carry  a 
man  farther  than  nature ;  so  then,  when  nature 
and  relation  meet,  there  is  a  double  obligation. 
'  For  both  he  that  sanctifieth,'  which  is  Christ, 
'  and  they  who  are  sanctified,'  his  saints,  '  are  all 
of  one,'  which  is  God  ;  and  they  are  all  of  God,  as 
children  of  a  Father ;  '  for  which  cause  he  is  not 
ashamed  to  call  them  brethren,  saying,  I  will  de- 
clare thy  name  mito  m^'  brethren,  in  the  midst  of 
the  church  wdl  I  sing  praise  unto  thee.'  He.  ii.  ii,  12. 
Now  a  relation  is  much,  and  a  natural  relation 
most  of  all.  Why,  here  is  a  natural  relation  be- 
twixt Christ  the  Iligh-priest,  and  those  fur  whom 

*  he  ever  liveth  to  make  intercession ;'  a  natural 
relation,  I  say,  and  that  with  respect  to  tlie  hu- 
maiity  which  is  the  nature  subject  to  affliction 
and  distress;  '  Forasmuch  then  as  the  children 
are  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same.'  lie.  u.  14.  So  then 
it  is  for  a  brother  that  he  is  engaged,  for  a  brother 
that  he  doth  make  intercession.  When  Gideon 
knew  by  the  confession  of  Zeba  and  Zalmunna, 
that  the  men  tha,t  they  slew  at  Tabor  were  his 
brethren,  his  fury  camu  into  his  face,  and  he  sware 
they  should  therefore  die.  Ju.  viii.  is-ii.  Ptcldtion 
is  a  great  matter.  And  tlierefore  it  is  said  again, 
'  In  all  things  it  believed  him  to  be  made  like  unto 
his  brethren,  that  he  might  be  a  merciful  High- 
priest.'  He.  ii.  17.  A  brother  is  born  for  adversity;  and 
a  brother  will  go  far.  This  therefore  is  a  second 
thhig  or  another  qualification,  with  M'hich  Christ 
Jesus  is  furnished  to  be  an  liigh-priest ;  he  is  a 
brother,  there  is  a  brotherly  relation  betwixt  him 
aud  us;  therefore  by  virtue  of  this  relation  he 
maketh  intercession  fur  us  more  affectionately. 

Third.  There  are  other  things  in  Christ  Jesus 
that  makes  hi. a  naturally  of  an  excellent  qualifica- 
tion with  reference  to  his  priesthood  for  us,  and 
they  are  iJcc  templatlons  and  ivfirmities  loherewiih 
ke  was  exercised  in  the  days  of  his  humiUailon.    It  I 

vol..  I. 


is  true,  temptations  and  infirmities,  strictly  con- 
sidered, are  none  of  our  nature,  no  more  are  they 
of  his  ;  but  yet,  if  it  be  proper  to  say  temptation.s 
and  afflictions  have  a  nature,  his  and  ours  were 
naturally  the  same ;  and  that  in  all  points  too  ;  for 
so  says  the  text,  '  He  was  tempted  in  all  points, 
like  as  we  are,  yet  without  sin.'  He.  iv.  15.  Are  we 
tempted  to  distrust  God?  so  was  he:  are  we 
tempted  to  murder  ourselves?  so  was  he:  are  we 
tempted  with  the  bewitching  vanities  of  this  world? 
so  was  he :  are  we  tempted  to  commit  idolatry,  and 
to  worship  the  devil  ?  so  was  he.  Wat.  iv.  3-10.  Lu.  iv. 
1-13.  So  that  herein  we  also  were  alike;  yea, 
from  liis  cradle  to  his  cross  he  was  a  man  of  sor- 
rows and  acquainted  with  griefs,  a  man  of  afflic- 
tion throughout  the  whole  course  of  his  life. 

And  observe  it,  He  was  made  so,  or  subjected 
thereto  by  the  ordinance  of  God;  nay,  further,   it 
behoved  him  to  be  made  so,  that  is,  to  be  made 
like  unto  us  in  all  things,  the  better  to  capacitate 
him  to  the  Avork  of  his  priesthood,  with  the  moi-o 
bowels  and  compassion.     AVe  will  read  to  you  the 
text;  'Wherefore  in  all  things  it  behoved  him  to 
be  made  like  wwiohis  brethren,  that  he  might  be,' 
qualified  to  be,  '  a  merciful   and  faithful   High- 
priest  in  things  j;erto'wi/ir)'  to  God,  to  make  recun- 
ciliatifin  for  the  sins  of  the  people.    For  in  that  he 
himself  hath  suffered  being  temjjted,  he  is  able  to 
succour  them  that  are  tempted.'  ne.  u.  17,  is.     See 
here  how  he  is  qualified,  and  to  what  end ;  he  was 
tempted  as  we  are,  suffered  by  temptations  as  we 
do,   in  all  points  and  things  as  we  are;  that  he 
might  be  bowels,  that  he  might  be  a  merciful  and 
faithful  High-priest,   in  things  pertaining  to  God, 
to  make  up  the  difference  that  is  made  by  sin  be- 
tween God  and  his  people,   to  make  reconciliatiun 
fur  the  sins  of  the  people.      Yea,   he  by  being 
tempted,  and  by  suffering  as  he  did,  he  is  prepared 
and  enabled  so  to  do  ;  '  for  in  that  he  himself  hatli 
suffered,  being  tempted,  he  is  able  to  succour  theiu 
that  are  tempted.'     Wherefore,    I   also  call  this 
qualification  both  natural  and  necessary;  natural, 
because  in  kind  the  same  with  ours;   that  is,  his 
temptations  were  the  same  with  ours ;  the  same  in 
nature,  the  same  hi  design,  the  same  as  to  their 
own  natural  tendency ;  for  their  natural  tendency 
was  to  have  ruined  both  him  and  us,  but  God  ]>re- 
vented.     They  also  were  necessary,  though  not  of 
themselves,   yet  made  so  by  iiim  that  can  bring 
good  out  of  evil,  and  light  out  of  darkness;  made 
so,  I  say,  to  us,  for  whose  sakes  they  were  suil'ercd 
to  assault  and  afflict  him,  namely,  that  he  might  be 
able  to  be  merciful,  faithful,  and  succouring  to  us. 
Fourth.  Another  qualitication  Avith  which   our 
High-priest  is  furnished,   for  the  better  fitting  of 
him  to  make  intcrces.sion  for  us,  is,  that  ice  are  his 
members;   to  be  a  member  'm  more  than  to  be  of 
the  same  nature,  or  the  nearest  of  relations,  that 
excepted.     So,   then,   now  he  makes  iutcrcessiou 
A  Q 


674 


TUB   SATNTS'  PRIVILEGE  AND   PROHT, 


for  Ills  own  self,  f<ir  his  own  bo(h',  and  for  tlie 
several  members  of  his  body.  The  Iligh-priest 
under  the  law  did  use  to  offer  up  sacrifice  for  him- 
self; first  'for  himself,'  for  his  own  sins,  and  then 
'  for  the  errors  of  the  people.'  I  will  not  say  that 
Christ  had  any  sin  that  was  personally,  or  by  his  act, 
Ids  own  ;  fi)r  that  would  be  to  blaspheme  the  name 
of  that  Holy  One :  but  yet  I  will  say,  he  made  the 
sins  of  the  people  his  own.  rs.  ixix.  5.  Yea,  God 
the  Father  made  them  his;  those  also  for  whom 
he  ever  liveth  to  make  intercession,  are  united  to 
him,  made  members  of  his  body,  of  his  flesh,  and 
of  his  bones;   and   so  are   any  part  of  himself. 

•.'■Co.  V.  21. 

But  we  are  now  about  his  natural  qualifications, 
and  this  is  one ;  that  they  for  whom  he  ever  liveth 
to  make  intercession  are  his  members,  the  mem- 
bers of  his  body  ;  '  we  are  members  of  his  body,  of 
his  flesh,  and  of  his  bones,'  so  saith  the  Word. 
Ep.  T.  39.  Wherefore  here  is  a  near  concern,  for 
that  his  church  is  part  of  himself;  it  is  his  own 
concern,  it  is  for  our  own  flesh.  *  No  man  ever 
yet  liated  his  own  flesh,  but  nourisheth  and  cher- 
isheth  it.'  Ep.  v.  29. — Things  are  thus  spoken,  be- 
cause of  the  infirmity  of  our  flesh. — So  that  had 
Christ  no  love  to  us  as  we  are  sinners,  yet  because 
we  are  part  of  himself,  he  cannot  but  care  for  us, 
nature  puts  him  upon  it ;  yea,  and  the  more  infirm 
and  weak  we  are,  the  more  he  is  touched  with  the 
feeling  of  our  infirmities,  the  more  he  is  afilicted 
for  us:  'For  we  have  not  an  High-priest  which 
cannot  be  touched  with  the  feeling  of  our  infirmi- 
ties.' ne.iv.  15.  He  at  no  time  loseth  this  his  fel- 
low-feeling, because  he  always  is  our  head,  and  we 
the  members  of  his.  I  will  add,  the  infirm  member 
is  most  cared  for,  most  pitied,  most  watched  over 
to  be  kept  from  harms,  and  most  consulted  for.* 

I  love  to  play  the  child  with  little  children,  and 
have  learned  something  by  so  doing ;  I  have  met 
with  a  child  that  has  had  a  sore  finger;  yea,  so 
sore  as  to  be  altogether  at  present  useless ;  and 
not  only  so,  but  by  reason  of  its  infirmity,  has 
been  a  let  or  hindrance  to  the  use  of  all  the  fingers 
that  have  been  upon  that  hand,  then  have  I  began 
to  bemoan  the  child,  and  said,  Alas!  my  poor  boy, 
or  girl,  h;ist  got  a  sore  finger!  Ah!  quoth  the 
chdd,  witli  water  in  its  eyes,  and  hath  come  to  me 
to  be  bemoaned.  Then  I  have  begun  to  off'or  to 
touch  the  sore  finger.  0 !  saith  the  child,  pray 
do  not  hurt  me:  1  then  have  replied,  Canst  thou 
do  nothing  with  this  finger  ?  No,  saith  the  child, 
nor  with  this  hand  either;  then  have  I  said.  Shall 
we  cut  otr  this  finger,  and  buy  my  child  a  better, 
a  brave  golden  finger?     At^his  the  child   has 


Bui.vuM  s  dau-hter.  Mary,  was  blind,  and  thus  became 
nn  object  of  Ins  tcndercst  solicitude.  ^Vheu  he  was  scut  to 
rrison  fur  prcuchin-  he  felt  lor  her  far  more  than  for  all  other 
worldly  objects  'My  poor  blind  child.  O  the  Ihou-lits  of 
the  h-ydsbip  she  might  go  under  «ould  break  my  heart  to 
l)icccs.      Grace  Abounde.wj,  No.  320  and  32'J.— Eu. 


started,  stared  in  my  face,  gone  Lack  from  me, 
and  entertained  a  kind  of  indignation  against  rae, 
and  has  no  more  cared  to  be  intimate  Avith  me. 
Then  have  I  begun  to  make  some  use  of  that  good 
sermon  which  this  little  child  has  preached  unto 
me ;  and  thus  have  I  gone  on.  If  membership  be 
so  dear,  if  this  child  has  such  tenderness  to  the 
most  infirm,  the  most  useless  of  its  members  ;  if  it 
counts  me  its  friend  no  longer  than  when  I  have  a 
mouth  to  bemoan,  and  carriages  that  show  tender- 
ness to  this  useless  finger;  what  an  interest  doth 
membership  give  one  in  the  body,  and  what  com- 
passions hath  the  soul  for  such  an  useless  thing, 
because  it  is  a  member!  and  turning  all  this  over 
to  Jesus  Christ,  then  instead  of  matter  and  cor- 
ruption, there  presently  comes  honey  to  me  out  of 
this  child's  sore  finger;  I  take  leave  to  tell  3'0ii 
now  how  I  use  to  play.  And  though  I  have  told 
this  tale  upon  so  grave  a  truth,  as  is  the  member- 
ship of  Christians  with  their  head,  yet  bear  with 
me ;  no  child  can  be  so  tender  of  its  sore  finger  as 
is  the  Son  of  God  of  his  afflicted  members ;  he 
cannot  but  be  touched  with  the  feeling  of  our  infir- 
mities.! 

Ah!  who  would  not  make  many  supplications, 
prayers,  and  intercessions,  for  a  leg,  for  an  eye, 
for  a  foot,  for  a  hand,  for  a  finger,  rather  than 
they  will  lose  it?  And  can  it  be  imagined  that 
Christ  alone  shall  be  like  the  foolish  ostrich,  har- 
dened against  his  young,  yea,  against  his  mem- 
bers?   It  cannot  be. 

Should  he  lose  a  member,  he  would  be  disfi- 
gured, maimed,  dismembered,  imperfect,  next  to 
monstrous.  For  his  body  is  called  his  fulness, 
yea,  the  fulness  of  him  that  fills  all  in  all.  This 
therefore  shows  you  that  Christ  as  High-priest 
has  naturally  a  respect  for  those  for  whom  he  ever 
liveth  to  make  intercession ;  yea,  an  unfathomable 
respect  for  them,  because  they  are  his  members. 

F'ifLh.  But  again,  when  nature,  relation,  and 
membership  is  urged  to  show  the  fit  qualifications 
wherewith  Christ  is  endued,  I  intend  not  to  iuti- 
mate,  as  if  the  bottom  of  all  lay  here;  for  then  it 
might  be  urged  that  one  imperfect  has  all  these ; 
for  who  knows  not  that  sinful  man  has  all  these 
qualifications  in  him  towards  his  nature,  relations, 
and  members?  I  have  therefore,  as  I  said,  thus 
discoursed,    only  for  demonstration-sake,    and  to 


t  It  is  a  stupendous  and  unspeakably  blessed  privilege  that 
Christ  and  believers  are  one  fiesh.  Husbaud  and  wife,  soul 
and  body,  are  not  so  closely  united  as  Christ  and  believers  are 
to  each  other.  Me  has  carried  their  sorrows,  borne  their  pun- 
ishment, and  procured  complete  redemption  for  them.  And 
eternal  blessings  on  him  1  he  now  ever  liveth  in  heaven  to  act 
and  intercede  for  them.  He  there  exercises  a  tender  and 
compassionate  spirit  towards  his  suffering  children  and  ser- 
vants here  on  earth.  His  love  aud  pity  to  every  individual 
of  his  church,  infinitely  exceeds  that  of  the  most  affectionate 
parent  towards  their  offspring.  Our  extremity  is  his  oppor- 
tunity— he  is  touched  with  the  feeling  of  our  infirmities,  will 
g:ve  consolation  under,  sanctify,  and  at  length  deliver  the  goJlj' 
out  of  all  temptations  and  afflictions. — Mason. 


OR  THE  THRONE  OF  GRACE. 


675 


suit  myself  with  tlie  infinultj  of  your  flesli.  I 
might  come,  also,  in  tlie  next  place,  to  tell  you, 
that  Jesus  Christ  our  Iligh-priest  is  thus,  with 
reference  to  other  designs.  We  are  his  purchase 
and  he  counts  us  so ;  his  jewels,  and  he  counts  us 
so  ;  his  estate  real,  and  he  counts  us  so.  Vs.  xvi.  5,  c. 
And  you  know  a  man  will  do  much,  speak  much, 
intercede  much  and  long,  for  that  which  he  thus 
is  interested  in.  But  we  will  come  to  speak  more 
particularly  of  the  exceeding  excellency  of  his 
natural  qualifications,  and  show  you  that  he  hath 
such  as  are  peculiar  to  himself  alone,  and  that  we 
are  concerned  in  them. 

[  The  2^6cuUar  natural  quaVjicatlons  of  Christ  as 
our  High-2rriest.~\ 

1.  lie  is  holy,  and  so  a  suitahle  Illgli-pricst. 
There  is  a  holiness  that  sets  further  from,  and  a 
holiness  that  brings  one  nearer  to,  and  to  he  con- 
cerned the  more  Avith  the  condition  of  those  in 
affliction ;  and  tliat  holiness  is  that  which  is  en- 
tailed unto  office.  When  a  man  is  put  into  an 
office,  the  more  unlioly  he  is,  the  worse  he  per- 
forms his  office ;  and  the  more  holy,  the  better  he 
performs  his  office.  For  his  holiness  obliges  him 
to  be  faithful  unto  men,  wherein  he  is  concerned 
by  his  office.  Hence  you  read,  that  he  is  '  a  faith- 
ful High-priest,'  because  he  is  a  holy  one,  and 
*  such  an  High-priest  became  us,  who  is  holy,'  tSic. 
rie.  ii.  17 ;  vii. '.'6.  '  Good  and  upright  is  the  Lord' 
Jehovah,  Christ  Jesus,  '  therefore  will  he  teach 
sinners  in  the  way.'  Vs.  xxv.  s.  '  He  that  ruleth  over 
men  must  be  just,  ruling  in  the  fear  of  God.'  2  Sa. 
xriii.  3.  I  mention  these  texts  to  show  you,  that 
holiness,  when  entailed  to  office,  makes  a  man  do 
that  office  the  better.  Now  then,  Christ  is  holy, 
and  he  is  made,  called,  and  made  of  God  an  Higli- 
priest,  after  the  order  of  Melchisedec,  and  is  to 
manage  that  his  office  for  thee  with  God ;  that  is 
to  say,  to  continue  to  make  reconciliation  for  ini- 
quity;  for  that  iniquity  that  cleaveth  unto  thee, 
and  that  spuriously  breaketli,  or  issueth  from  thy 
flesh  after  thou  art  called  and  converted.  For  we 
are  now  upon  the  second  part  of  the  execution  of 
the  priesthood  of  Christ ;  that  which  he  executeth, 
I  say ;  and  by  executing  takes  away  the  iniquity 
of  our  holy  things  and  of  our  life,  after  our  turn- 
ing to  God  by  him.  Now  he  that  is  to  do  this  is 
holy,  and  so  one  that  will  make  conscience  of  per- 
forming that  office  for  us,  with  which  he  is  intrusted 
of  God.  Hence  he  is  set  in  opposition  to  those 
hio-h-priests  that  had  infirmities,  that  were  not 
holy,  and  upon  this  very  account  preferred  above 
them.  '  For  the  law  maketh  men  high-priests 
which  have  infirmity ;  but  the  word  of  tlie  oath, 
which  was  since  the  law,  maJcelh  the  Son,  who  is 
consecrated,'  perfected,  or  holy  '  for  evermore.' 
lie.  vii. 23.  This  therefore  is  a  great  thing,  to  wit,  that 
we  have  an  High-priest  that  is  holy,  and  so  one  that 
>vili  not  fail  to  perform  to  the  utmost  the  ti'ust 


committed  to  him  in  our  behalf,  to  wit,  '  to  offer 
both  gifts  and  sacrifices  for  sins.'  He.  v.  1.  This  is 
one  thing. 

2.  There  is  added  to  this  of  his  holiness  another ; 
and  that  is  harmless.  '  For  such  an  High-priest 
became  us  who  is  holy,  harmless.'  lie.  vii.  2a.  A 
harmful  man,  when  he  is  in  office,  0  how  much 
mischief  may  he  do!  Such  an  one  is  partial  in 
doing  his  office,  such  an  one  will  put  the  poor  by 
his  right,  such  an  one  will  buy  and  sell  a  cause,  a 
man,  an  interest,  will  do  or  not  do,  as  his  harm- 
fulness  prompts  him  to  it;  'so  is  a  wicked  ruler 
over  the  poor  ])eople.'  Vr.  xx\n\.  15.  But  now  our 
Jesus,  our  High-priest,  is  holy,  harmless ;  he  will 
wrong  no  man,  he  will  deprive  no  man,  he  will 
contemn  no  man,  he  will  deny  to  no  man  that 
comes  to  God  by  him,  the  benefit  and  advantage 
of  his  blessed  intercession ;  he  respecteth  not  per- 
sons, nor  taketh  reward.  A  harmful  man  will 
stomach,  and  hate,  and  prejudice  a  man  ;  will  wait 
for  an  opportunity  to  do  him  a  mischief;  will  take 
the  advantage,  if  he  can,  to  deny  him  his  right, 
and  keep  from  him  his  due,  when  yet  it  is  in  the 
power  of  his  hand  to  help  him.  0  !  but  Christ  is 
harmless,  harmless  as  a  dove,  he  thitdcs  no  ill, 
intends  no  ill,  doth  no  ill ;  but  graciously,  inno- 
cently, harmles.sly,  makes  intercession  for  thee ; 
nor  will  he  be  prevailed  with  to  prejudice  thy  per- 
son, or  to  forbear  to  take  up  thy  name  into  his 
lips,  be  thy  infirmities,  and  weaknesses,  and  pro- 
vocations never  so  many,  if  thou  indeed  comest  to 
God  by  him.  He  is  holy,  and  harmless,  and  so 
the  more  fit  to  become  our  lligh-pricit  and  to 
make  intercession  for  us. 

3.  But  again,  this  is  not  all,  he  also  is  unde- 
filed ;  '  For  such  an  High-priest  became  us,  who 
is  holy,  harmless,  undefiled. '  This  term  is  put  in 
to  show,  that  he  neither  is,  nor  can  be  found, 
neither  now,  nor  at  any  time,  faulty  in  his  office. 
A  man  that  is  holy  may  yet  be  defiled;  a  man 
that  is  harmless  may  yet  be  defiled.  We  are  bid 
to  be  holy  and  harmless ;  and  in  a  gospel  sense  so 
every  Christian  is.  0 !  but  Christ  is  so  in  a  legal 
sense ;  in  the  eye  of  the  law,  perfectly  so.  This 
is  a  great  matter,  for  it  shows,  that  as  nothing 
done  by  us  can  tempt  him  to  be  hurtful  to  us ;  so 
there  is  nothing  in  himself  that  can  tempt  him  so 
to  be.  A  man  that  is  defiled  has  that  within  him 
that  will  put  him  upon  using  of  his  office  unfaith- 
fully, though  he  should  have  no  provocation  from 
those  for  whoso  good  ho  is  to  execute  his  office ; 
but  he  that  is  undetiled — undefiled  in  a  law  sense 
— as  our  Lord  Jesus  is,  is  such  an  one  as  doth  not 
only  not  do  hurt,  and  not  act  falsely  iu  his  office, 
but  one  that  cannot,  one  that  knoweih  not,  how  to 
be  unfaithful  to  his  trust.  He  is  huly,  luirndess, 
undefiled,  this  therefore  is  a  great  thing.  He  has 
not  the  original  of  hurtfulness  in  him,  there  is  no 
such  root  there;   there  is  a  root  of  bitternesa, 


676 


THE   SAINTS'  PRIVILEGE  AND  PROFIT, 


Fprm-in-  up  i.i  us.  Ly  wl.ich  not  only  oui^elv-es, 
Lut  ofttiincs  others  are  defileJ.  He.  xii.  15,  0;  but 
our  IIi"li-pricst  is  mulcfilctl,  he  is  not  corrupt,  nor 
corrupreth;  lie  doth  his  office  fairly,  faithfully, 
Jiolilv,  jus-tly,  accordinn^  to,  or  answering,  our  ne- 
cessities, and  the  trust  reposed  in  hiui,  and  com- 
luitted  to  him.     But, 

4.  This  is  not  all;  as  he  is  holy,  harmless,  and 
vndefded ;  so  he  is  separate  from  sinners,  both  in 
Lis  conception,  in  his  composition,  and  the  place 
ordained  for  him  to  execute  this  part  of  his  Iligh- 
priest's  office  in.  He  was  not  conceived  in  the 
womb  bv  carnal  generation ;  he  was  not  made  up 
of  polluted  and  defiled  nature ;  he  officiatcth  not 
with  those  materials  that  are  corrupt,  stained,  or 
imperfect ;  but  with  those  that  are  unspotted,  even 
with  the  spotless  sacrifice  of  his  own  unblemished 
otl'ering.  lie,  nor  his  offering,  has  any  such  tang, 
as  had  the  priests,  and  their  sacrifices  under  the 
law,  to  wit,  sin  and  imperfection ;  he  is  separate 
from  them  in  this  respect,  further  than  is  an  angel 
from  a  beast.  He  has  none  of  the  qualities, 
actions,  or  inclinations  of  sinners;  his  ways  are 
only  his  own  ;  he  never  saw  them,  nor  learned  them, 
but  of  the  Father ;  there  is  none  uprignt  among 
men,  wherefore  he  is  separated  from  them  to  be  a 
priest.      Again, 

0.   As  he  is   thus,    so  again,  he  is  said  to  be 
'higher  than  the  heavens.'     For  such  an  Iligh- 
priest  became  us,  loho  is  holy,  harmless,  and  unde- 
iilcd,  separate  from  sinners,  and  made  higher  than 
the  heavens.'     The  text  saith,  that  neither  saint, 
nor  heavens,  are  clean  in  God's  sight.      '  Behold 
he  puts  no  trust  in  his  servants,'  he  chargeth  his 
angels   with   folly;  and    again,  'Behold  he  put- 
teth  no    trust    in   his    saints,    yea,    the    heavens 
arc  not  clean  in  his  sight.'  Jobiv.  i8;xv.  15.    Where- 
fore, by  this  expression,  he  shows  us  that  our 
lligh-priest  is  more  noble  than  either  heaven  or 
angel:  yea,  more  clean  and  perfect  than  any.      It 
shows  us  also  that  all  the  heavenly  host  are  at  his 
cumniand,  to  do  as  his  intercession  shall  prevail 
with  the  Father  for  us.     All  angels  worship  him, 
and  at  his  word  thi-y  become,   they   all  become 
ministering  spirits  for  them  who  shall  be  heirs  of 
Bftlvation. 

Besides,  by  this  word  he  shows,  that  it  is  im- 
possible that  our  Iligh-priest  should  degenerate  or 
decay ;  for  that  he  is  made  '  higher  than  the 
lieavcns;'  the  spirits  sometimes  in  the  heavens 
liave  decayed.  2  Pe.  ii.  4.     The  heavens  themselves 


angels,  nor  heavens,  subject  to  decay,  or  degene- 
rate, or  to  flag  and  grow  cold  in  the  execution  of 
his  office;  but  that  he  will  be  found  even  at  the 
last,  when  he  is  come  to  the  end  of  this  work,  and 
is  about  to  come  out  of  the  holy  place,  as  affec- 
tionate, as  full  of  love,  as  willing,  and  desirous 
after  our  salvation,  as  he  was  the  first  moment 
that  he  was  made  Iligh-priest,  and  took  upon  him 
to  execute  that  his  blessed  office  for  us.  Where- 
fore our  Iligh-priest  is  no  such  one  as  you  read  of 
in  the  law.  Le.  xxi.  is.  He  is  no  dwarf,  hath  no 
blemish,  nor  any  imperfection  ;  tlierefore  is  not 
subject  to  flag  or  fail  in  due  execution  of  his  office, 
but  is  able  to  save  to  the  uttermost  them  that 
come  unto  God  by  him,  '  seeing  he  ever  liveth  to 
make  intercession  for  them.'  And  it  is  well  worth 
our  consideration,  that  it  is  said  he  is  made  thus ; 
that  is,  appointed,  instituted,  called,  and  qualified 
thus  of  God ;  this  shows  the  Father's  heart  as  well 
as  the  Son's,  to  us-ward,  to  wit,  that  this  priest- 
hood was  of  him,  and  the  glorious  effects  thereof 
by  him.  '  Let  us  therefore  come  boldly  unto  the 
throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need.' 

[^Tlie  second  motlce,  we  are  sure  to  speed.1 

Second.  I  come  now  to  the  second  motive,  to 
wit,  that  we  may  find  grace  and  mercy  to  help  in 
time  of  need;  or  we  shall  find  grace  and  mercy  to 
help,  if  Ave  come  as  we  should,  to  the  throne  of 
grace.  In  this  motive  we  have  these  three  things 
considerable.  First,  That  saints  are  like  to  meet 
with  needy  times  while  they  are  in  this  world. 
Second,  That  nothing  can  carry  us  through  our 
needy  times  but  more,  or  a  continual  supply  of 
mercy  and  grace.  Third,  That  mercy  and  grace 
is  to  be  had  at  the  throne  of  grace,  and  we  must 
fetch  it  from  thence  by  prayer,  if  we  would,  as  we 
should,  go  through  these  needy  times. 

First.  For  the  first  of  these,  that  saints  are  like 
to  meet  with  need!/  times,  or  with  such  times  as  will 
sliow  them  that  they  need  a  continual  assistance 
of  the  grace  of  God,  that  they  may  go  rightly 
through  this  world.  This  is  therefore  a  motive, 
that  weareth  a  spur  in  the  heel  of  it,  a  spur  to 
prick  us  forv/ard  to  supplicate  at  the  throne  of 
grace.  This  needy  time  is  in  other  places  called 
the  perilous  time,  the  evil  day,  the  hour  and  power 
of  darkness,  the  day  of  temptation,  the  cloudy  and 

dark    day.    2  Ti.  iii.  l.    Ep.  vi.  is.  Lu.  x.\u.  53.    He.  iii.  8.  Eze. 

xxxiv.  12.  Ge.  xivii,  9.  Mat.  vi.  34.      And   indeed,    ill   the 


ly  the  Woid  we  arc  admitted  to  go.  He. i.  10-12, 
But  as  for  him  that  is  above  the  heavens,  that  is 
inado  higher  than  the  heavens,  that  is  ascended 
up  far  above  all  heavens;  he  is  the  same,  and 
•his  years  fail  not.'  lie.  i.  12.  'The  same  ycster- 
<Uy,  to-d.-xy,  and  for  ever.'  nc.  lUi.s.  This  there- 
lore  is  added,  to  show  that  Christ  is  neither  as  the 


decay  and  wax  old ;  and  that  is  the  farthest  that    general,  all  the  days  of  our  pilgrimage  here  are 


evil,  yea,  every  day  has  a  sufficiency  of  evil  in  it  to 
destroy  the  best  saint  that  breatheth,  were  it  not  for 
the  grace  of  God.  But  there  are  also,  as  I  have 
hinted,  particular  special  times,  times  more  emin- 
ently dangerous  and  hazardous  unto  saints.     As, 

\Teii  special  times  of  need.  ^ 

1.  There  arc  their  yoimg  days,  the  days  of  their 


OR  TPIE  THECNE  OF  GRACE. 


677 


Toutli,  and  oliilJliood  In  grace.  Tliis  day  Is  usuallj 
attended  with  much  evil  towards  hira  or  them  that 
are  asking  the  \va\'  to  Zion  with  their  faces  thitlier- 
ward.  Now  the  devil  has  lost  a  sinner ;  there  is  a 
captive  has  hroke  prison,  and  one  run  away  from  his 
master:  now  hell  seems  to  he  awakened  from  sleep, 
the  devils  are  come  out,  they  roar,  and  roaring 
they  seek  to  recover  their  rnnaway.  Now  tempt 
him,  threaten  him,  flatter  him,  stigmatise  him, 
throw  dust  into  his  eyes,  poison  him  with  error, 
spoil  him  while  he  is  upon  the  potter's  wheel ;  any 
thing  to  keep  him  from  coming  to  Jesus  Christ. 
And  Is  not  this  a  needy  time ;  doth  not  such  an 
one  want  abundance  of  grace?  is  it  not  of  abso- 
lute necessity  that  thou,  if  thou  art  the  man  thus 
heset,  shouldst  ply  it  at  the  throne  of  grace,  for 
mercy  and  grace  to  help  thee  in  such  a  time  of 
need  as  this  is?  To  want  a  spirit  of  prayer  now, 
is  as  much  as  thy  life  is  worth.  0,  therefore,  j^ou 
that  know  Avhat  I  say,  you  that  are  hroke  loose 
from  hell,  that  are  fled  for  refuge  to  lay  hold  on 
tlie  hope  set  before  you,  and  that  do  hear  tlie  lion 
roar  after  you,  and  that  are  kept  awake  with  the 
continual  voice  of  his  chinking  chain,  cr}'  as  you 
fly ;  yea,  the  promise  is,  that  they  that  come  to 
God  with  weeping,  with  supplication,  he  will  lead 
them.  Well,  this  is  one  needy  time,  now  thy 
hedge  Is  low,  now  thy  branch  is  tender,  now  thou 
art  but  in  the  bud.  Pray  that  thou  becst  not 
marreil  in  the  potter's  hand. 

2.  The  time  of  prosperity  Is  also  a  time  of  need, 
I  mean  of  thy  spiritual  prosperity.  For  as  Satan 
can  tell  how  to  suit  temptations  for  thee  in  the 
day  of  thy  want,  so  he  has  those  that  can  en- 
tangle tliec  in  the  day  of  thy  fulness.  He  has  his 
spiritual  wickednesses  In  the  high  and  heavenly 
jfiaces.  Ep.  vi.  12.  lie  can  tell  how  co  lay  a  snare 
for  thee  in  the  land  of  Canaan,  as  well  as  in  the 
wilderness;  in  thy  time  of  receiving  good  things, 
as  well  as  In  thy  hungry  and  empty  hours.  Nay, 
such  times  seem  to  be  the  most  dangerc.is,  not  in 
themselves,  but  through  the  deceits  of  our  heart. 
Hence  Moses  gives  tliis  caution  to  the  chihlren  of 
Israel,  that  when  God  had  given  then\  the  pro- 
mised land,  and  vineyards,  and  wells,  and  oHve 
trees,  and  when  they  had  eaten  and  were  full, 
'  Then/  says  he,  '  beware  lest  thou  forget  the 
Lord  whlcli  brought  thee  forth  out  of  the  land  of 
Euypt,  from  the  house  of  bondage.'  De.  vi.  io-i3. 
And  again,  he  doubleth  this  caution,  saying, 
'  When  thou  hast  eaten  and  art  full,  then  thou 
shalt  bless  the  Lord  thy  God,  for  the  good  land 
■  which  he  hath  given  thee.  Beware  that  thou 
furf'et  not  the  Lord  thy  God  in  not  keeping  his 
conunandments,  and  his  judgments,  and  his  sta- 
tutes, which  I  command  thee  this  day;  lest  ivhen 
tliou  hast  eaten  and  art  full,'  and  thou  in  all  good 
thln'^'s  art  Increased,  '  then  thine  heart  be  lifted  up, 
and  thou  forget  the  Lord  thy  God,  which  brought 


thee  forth  out  of  the  laiul  of  Egypt,  from  the  houi-o 
of  bondage;'  all  this  may  be  applied  spiritually. 
De.  vi:i.  10-14.  For  there  arc,  as  I  said,  snares  laid 
for  us  in  our  best  things;  and  he  that  has  great 
enjoyments,  and  forgets  to  pray  for  grace  to  keep 
him  liumble  then,  shall  quickly  be  where  Peter 
was,  after  his  knowledge  of  the  Lord  Jesus  by  the 
revelation  of  the  Father. 

3.  Another  needy  time  is  a  time  when  men  arc 
low  and  empty,  as  to  worldly  good;  this  time  is 
full  of  temptations  and  snares.  At  this  time,  men 
will,  if  they  look  not  avcU  to  their  doings  and  go- 
ings, be  tempted  to  strain  curtesies  both  with  con- 
science and  with  God's  Word,  and  adventure  to  do 
things  that  are  dangerous,  and  that  have  a  ten- 
dency to  make  all  their  religion  and  profession 
vain.  This  holy  Agur  was  aware  of;  so  he  prayed, 
Let  me  not  be  rich  and  full,  lest  I  de:!y  thee;  let 
me  not  be  poor,  lest  I  steal,  and  take  the  name  of 
my  God  in  vain.  Fr.  xxx.  7-9.  There  are  many  in- 
conveniences that  attend  him  that  is  fallen  into 
decay  In  this  world.  It  is  an  evil  day  with  him, 
and  the  devils  will  be  as  busy  with  him,  as  the 
flies  are  with  a  lean  and  scabbed  sheep.  It  shall 
go  hard  hut  such  a  man  shall  be  full  of  maggots; 
full  of  silly,  foolish.  Idle  inventions,  to  get  up,  and 
to  abound  with  fulness  again.  It  is  not  a  time 
now,  will  Satan  say,  to  retain  a  tender  conscience, 
to  regard  thy  word  or  promise,  to  pay  for  what 
thou  buyest,  or  to  stick  at  pilfering,  and  filch  from 
thy  neighbour.*  This  Agur  was  afraid  of;  there- 
fore he  prayed  that  God  would  keep  him  from  that 
which  would  be  to  him  a  temptation  to  do  it.  How 
many  In  our  day  have,  on  these  very  accoimts, 
brought  rcligiou  to  a  very  ill  savour,  and  the^iselves 
unto  the  snare  of  the  devil,  and  all  because  they 
have  not  addicted  themselves  to  pray  to  God  for 
grace  to  help  in  this  time  of  need,  but  rather  have 
left  off  the  thing  that  is  good,  and  given  up  them- 
selves to  the  temptations  of  the  devil,  and  the  sub- 
tile and  ensnaring  motions  of  the  flesh, 

4.  Another  needy  time  is  the  day  of  persecution; 
this  is  called,  as  was  hinted  before,  *  the  hour  of 
darkness,'  'the  cloudy  and  dark  day.'  This  day, 
therefore,  is  full  of  snares,  and  of  evils  of  every 
kind.  Here  is  the  fear  of  mai»,  the  terrors  of  a 
prison,  of  lots  of  goods  and  life.t  Now  all  things 
look  black,  now  the  fiery  trial  Is  come.  lie  that 
cannot  now  pray;  he  that  now  applieth  not  himself 
to  God  on  the  throne  of  grace,  by  the  priesthood 


*  As  this  is  Satan's  teinptatiou  iu  the  time  of  poverty,  so 
tlic  thuc  of  prospfvity  is  equally  ilangcroiis — the  love  of  jraiu, 
when  it  possesses  the'soi;!,  is  insatiable.  Satan  whispers  into 
the  ear,  and  the  hcait  too  readily  entertains  tlie  wicked  thought 
—'Get  money;  if  you  cauiiot  do  it  honestly,  still  {ret  money.' 
The  most  eoiitcnip'lible  meannesses  liave  been  practised  by 
the  wealthy.  O  beware  of  thai  ruinous  idolatry,  covetousness. 
— Eu. 

f  Uuery,  is  this  that  part  of  a  Christian's  experience  re- 
ferred to  iu  the  Filyiims  tnn/ress,  p.  116,  the  second  part 
of  the  Valley  of  the  Sliadow  of  Death?— Ed. 


678 


THE   SAINTS'  rniVILEGE  AND   PFtOFIT, 


of  Jcsiis  Christ,  is  like  to  take  a  fnVl  before  all  men 
upon  tho  stage;  a  foul  fall,  a  fall  that  will  not  only 
break  his  own  bones,  but  also  the  hearts  of  those 
that  fear  God  and  behold  it:  '  Come  therefore 
boldly  inito  the  throne  of  grace,  that  ye  may  obtain 
iijcrcy,  and  find  grace  to  help  in  time  of  need.' 

5.  Another  time  of  need  is  that  time  wherein 
thou  changcst  thy  condition,  and  enterest  into  a 
new  relation.  For  here  also  the  snares  and  traps 
lie  waiting  for  thee.  There  is  a  hopeful  child  goes 
to  service,  or  to  be  an  apprentice;  there  is  a  young- 
man,  a  3'oung  maid,  cntcrcth  into  a  married  condi- 
tion, and  though  they  pray  before,  yet  they  leave 
off  to  pray  then.  Why,  these  people  are  oftentimes 
ruined  and  undone;  the  reason  is,  this  change  is 
attended  with  new  snares,  with  new  cares,  and  with 
new  temptations,  of  the  which,  because  through 
unwatchfuhiess  they  are  not  aware,  they  are  taken, 
drawn  to  perdition  and  destruction  by  them.  Many 
in  my  short  day  have  gone,  I  doubt,  down  to  the 
pit,  THIS  way,  that  have  sometimes  been  to  ajjpear- 
ance  the  very  foremost  and  liopefulest  in  the  place 
M'hcre  they  have  lived.  0  how  soon  has  their 
fire  gone  out;  has  their  lamps  forborne  to  burn! 
How  quickly  have  they  lost  their  love  to  their 
ministers,  by  whom  they  were  illuminated,  and  to 
the  wannest  Christians,  through  counnunion  with 
whom  they  used  to  be  kept  awake  and  savoury! 
How  quickly  have  they  found  them  out  new  friends, 
new  companions,  new  ways  and  methods  of  life, 
and  new  delights  to  feed  their  foolish  minds  withal! 
Wherefore,  0  thou  that  art  in  this  fifth  head  con- 
cerned, '  Come  boldly  unto  tlie  throne  of  grace,  to 
obtain  mercy,  and  lind  grace  to  help  in  time  of  need. ' 

6.  Another  time  of  need  is,  when  the  generality 
of  professors  are  decayed;  when  the  custom  of 
fancies  and  fooleries  have  taken  away  all  gravity 
and  modesty  from  among  the  children  of  men. 
Now  pray,  or  thou  diest;  yea,  pray  against  those 
decays,  those  vain  customs,  those  foolish  fancies, 
those  light  and  vain  carriages  that  have  overtaken 
others,  else  they  will  assuredly  knock  at  thy  door, 
and  obtain  favour  at  thy  hand,  the  which  if  they 
do,  they  will  quickly  bring  thee  down  into  the  dirt 
with  others,  and  put  thee  in  peril  of  damnation  as 
well  as  they. 

7.  Another  time  of  need  is,  the  time  of  guilt 
contracted,  and  of  the  hiding  of  God's  face.  This 
is  a  dangerous  time.  If  thou  now  shalt  furbear  to 
pray,  thou  art  undone,  for  the  natural  tendency  of 
guilt  is  to  drive  a  man  from  God.  So  it  served 
our  first  father;  and  ofttimcs  when  God  hides  his 
face,  men  run  into  desperation,  and  so  throw  up  all 
duties,  and  say  as  ho  of  old,  «  What  should  I  wait 
for  the  Lord  any  longer?'  2Ki.  Mas.  Now  thy 
great  help  against  this  is  prayer,  continuing  in 
prayer.  Prayer  wrcstleth  with  the  devil,  and°will 
overthrow  hinj;  prayer  wrcstleth  with  God,  and 
overcome   him:    prayer    wrcstleth    wit'h    all 


will 


temptations,  and  makes  tliem  fly.  Great  things 
have  been  done  by  prayer,  even  by  the  prayer  of 
those  that  have  contracted  guilt,  and  that  have  by 
their  sins  lost  the  smiles  and  sense  of  the  favour 
of  God.  Wherefore,  when  this  needy,  this  evil 
time  has  overtaken  thee,  pray:  '  Come  boldly  unto 
the  throne  of  grace,  to  obtain  mercy,  and  find  grace 
to  help  in  time  of  need.' 

8.  The  day  of  reproach  and  slander  is  another 
time  of  need,  or  a  day  in  which  thou  wilt  want 
supplies  of  grace.  Sometimes  we  meet  with  such 
days  wherein  we  are  loaden  with  reproaches, 
slanders,  scandals,  and  lies.  Christ  found  the  day 
of  reproach  a  burdensome  day  unto  him;  and  there 
is  many  a  professor  driven  quite  away  from  all 
conscience  towards  God,  and  open  profession  of  his 
name,  by  such  things  as  these.  Ps.  ixix.  7.  Reproach 
is,  when  cast  at  a  man,  as  if  he  was  stoning  to 
death  with  stones.  Now  ply  it  hard  at  the  throne 
of  grace,  for  mercy  and  grace  to  bear  thee  np,  or 
thou  wilt  either  miscarry  or  sink  imder  ground  by 
the  weight  of  reproach  that  may  fall  upon  thee.* 

9.  Another  time  of  need  is  that  wherein  a  man's 
friends  desert  and  forsake  him,  because  of  his  gos- 
pel principles,  or  of  those  temptations  that  attend 
his  profession.  This  is  a  time  that  often  happenetb 
to  those  that  are  good.  Thus  it  was  with  Christ, 
with  Paul,  with  Job,  with  Ileman,  and  so  has  been 
with  many  other  of  God's  servants  in  the  day  of 
their  temptations  in  this  world;  and  a  sore  time  it 
is.     Job  complained  under  it,  so  did  Ileman,  Paul, 

and    Christ.     Jn.  vi.  CS.    2  Ti.  i.  id.    Job  xix.  13-19.       NoW 

a  man  is  as  forlorn  as  a  pelican  in  the  wilderness, 
as  an  owl  in  the  desert,  or  as  a  sparrow  upon  the 
house-top.  If  a  man  cannot  now  go  to  the  throne 
of  grace  by  prayer,  through  Christ,  and  so  fetch 
grace  for  his  support  from  thence,  what  can  he  do? 
He  cannot  live  of  himself.  Ju.  xv.  i.  Wherefore  this 
is  a  sore  evil. 

10.  Another  time  of  need  is  the  day  of  death, 
when  I  am  to  pack  up  and  to  be  gone  from  hence, 
the  way  of  all  the  earth. t  Now  the  greatest  trial 
is  come,  excepting  that  of  the  day  of  judgment. 
Now  a  man  is  to  be  stripped  of  all,  but  that  which 
cannot  be  shaken.  Now  a  man  grows  near  the 
borders  of  eternity.  Now  he  begins  to  see  into 
the  skirts  of  the  next  world.  Now  death  is  death, 
and  the  grave  the  grave  indeed  I  Now  he  begins 
to  see  what  it  is  for  body  and  soul  to  part,  and. 

*  No  man  could  speak  more  experimentally  on  tlie  pain  in- 
flicted by  slander,  although  utterly  unfounded,  than  John  liunyan. 
So  eminent  a  man  became  a  mark  for  Satan  and  his  emissaries 
to  shoot  at.  He  was  char<;ed  with  witchcraft,  called  a  highway- 
man, and  every  slander  that  malice  could  invent  was  heaped 
upon  him.  His  remedy,  his  consolation,  was  the  throue  of  grace 
— a  spccilic  that  never  did,  nor  ever  will  fail. — Ed. 

t  The  late  Rev.  John  Newton,  who  lived  to  a  good  old 
au'c,  in  his  latter  days  used  to  tell  liis  friends — '  I  am  like  a 
parcel,  packed  up  and  directed,  only  waiting  the  carrier  to 
take  nie  to  my  destination;'  blessed  trauc^uiility  under  such 
solemn  circumstances. — Ed. 


CR   THE   TIIROME   OF  GRACE. 


G79 


•vvliat  to  go  and  appear  Lefore  Go  J.  Ec.  xii.  5.  Now 
the  dark  entry,  and  the  thoughts  of  what  is  in  the 
way  from  a  deathbed  to  the  gate  of  the  holy  heaven, 
comes  nearer  the  heart  than  when  healtli  and  pro- 
sperity do  compass  a  man  about.  Wherefore  this 
is  hke  to  be  a  trying  time,  a  time  of  need  indeed. 
A  prudent  man  will  make  it  one  of  the  greet  con- 
cerns of  his  whole  life  to  get,  and  lay  up  a  stock 
of  grace  for  this  day,  though  the  fool  will  rage  and 
be  confident:  for  he  knows  all  will  be  little  enough 
to  keep  him  warm  in  his  soul,  while  cold  death 
strokes  Iiis  hand  over  his  face,  and  over  his  heart, 
and  is  turning  his  blood  into  jelly;  while  strong 
death  is  loosing  his  silver  cord,  and  breaking  his 
golden  bowl!  Ec.  xii.  6.  Wherefore,  I  say,  this  mo- 
tive wearetli  a  spur  on  his  heel,  a  spur  to  prick  us 
on  to  the  throne  of  grace  for  mercy,  and  grace  to 
help  in  time  of  need.     But, 

\Continual  supplies  of  grace  essential  to  our  icdfare.  ] 

SccoTul.  I  come  now  to  the  next  thing,  which  is, 
to  show  that  nothing  can  carry  us  through  our  needy 
times,  but  more  or  a  continual  sup2jly  of  mercy  and 
grace.  This  the  text  fully  implies,  because  it  di- 
recteth  us  to  the  throne  of  grace,  for  mercy  and 
grace  for  that  very  end.  And  had  there  been  any 
thing  else  that  could  have  done  it,  the  apostle  would 
have  made  mention  of  it,  and  would  also  have 
directed  the  saints  unto  it.  But  forasmuch  as  he 
here  makes  mention  of  the  needy  time,  and  directs 
them  to  the  throne  of  grace  for  mercy  and  grace 
to  help,  it  foUoweth  that  mercy  and  grace,  and  that 
only,  can  help  us  in  the  evil  time.  Now  mercy  and 
grace  are  to  be  distinctly  considered.  1.  Mercy, 
for  that  by  it  we  have  through  Christ  the  continua- 
tion and  multiplication  of  forgivenesses,  without 
which  there  is  no  salvation.  2.  Grace,  for  that  by 
it  we  are  upheld,  supported,  and  enabled  to  go 
through  our  needy  times,  as  Christians,  without 
which  there  is  no  salvation  neither.  The  first  all 
will  grant,  the  second  is  clear:  '  If  any  man  draws 
back,  my  soul  shall  have  no  pleasure  in  him ;  but 
we  are  not  of  them  who  draw  back  unto  perdition, 
but  of  them  that  believe  to  the  saving  of  the  soul.' 

He.  X.  38,  39. 

1.  Mercy  is  that  by  which  we  are  pardoned,  even 
all  the  falls,  faults,  failings,  and  weaknesses,  that 
attend  us,  and  that  we  are  incident  to,  in  this  our 
day  of  temptation;  and  for  this  mercy  we  should 
pray,  and  say,  '  Our  Father,  forgive  us  our  ti-es- 
passes.'  Mat.  vi.  9— 12.  For  tliough  mercy  is  frcc  in 
llie  exercise  of  it  to  usward,  yet  God  will  have  us 
ask,  that  we  may  have;  as  he  also  saith  in  the 
text,  *  Let  us  come  boldly  unto  the  throne  of  grace, 
that  we  may  obtain  mercy.'  Here  then  we  have 
one  help,  and  that  i.^,  the  mercy  of  God  is  to  be 
extended  to  us  from  his  throne  through  Jesus 
Christ,  for  our  pardon  and  forgiveness  in  all  those 
weaknesses  that  we  are  attended  with  in  the  needy 


I  or  evil  times;  and  we  should  come  to  God  for  this 
j  very  thing.  This  is  that  which  David  means,  when 
he  says,  *  Surely  goodness  and  mercy  shall  follow 
me  all  the  days  of  my  life,  and  I  will  du-cU  in  the 
house  of  the  Lord  for  ever.'  Ps.  xxiii.  G.  And  a"-ain, 
'  Wlien  I  said  my  foot  slippeth;  thy  mercy,  0  Lord, 
held  me  up.'  I's.  xciv.  is.  Set  me  clear  and  free  from 
guilt,  and  from  the  imputation  of  sin  uuto  death, 
by  Christ. 

Nor  can  any  thing  help  where  this  is  wanting; 
for  our  parts,  our  knowledge,  our  attainments,  nor 
our  graces,  caimot  so  carry  us  through  this  world, 
but  that  we  shall  be  guilty  of  that  that  wWl  sink  us 
down  to  hell,  without  God's  pardoning  mercy.  It 
is  not  the  grace  that  we  have  received  can  do  it, 
nor  the  grace  that  is  to  be  received  that  can  do  it; 
nothing  can  do  it  but  the  pardoning  mercy  of  God: 
for  because  all  our  graces  are  here  imperfect,  they 
cannot  produce  a  spotless  obedience.  But  where 
there  is  not  a  spotless  obedience,  there  must  of  ne- 
cessity follow  a  continuation  of  pardon  and  forgive- 
ness by  mercy,  or  I  know  what  will  become  of  the 
soul.  Here,  therefore,  the  apostle  lays  an  obliga- 
tion upon  thee  to  the  throne  of  grace,  to  wit,  that 
thou  mayest  obtain  mercy,  a  continuation  of  mercy, 
mercy  as  long  as  thou  art  like  to  live  this  vain  life 
on  the  earth ;  mercy  that  will  reach  through  all 
thy  days.  For  there  is  not  a  day,  nor  a  duty;  not 
a  day  that  thou  livest,  nor  a  duty  that  thou  dost, 
but  will  need  that  mercy  should  come  after  to  take 
away  thy  iniquity.*  Nay,  thou  canst  not  receive 
mercy  so  clearly,  as  not  to  stand  in  need  of  another 
act  of  mercy  to  pardon  weakness  in  thy  no  better 
receiving  the  last.  We  receive  not  our  mercies  so 
liunibl}',  so  readily,  so  gladly,  and  with  that  thank- 
fulness as  we  should:  and  therefore,  for  the  want 
of  these,  have  the  need  of  another,  and  another  act 
of  God's  sin-pardoning  mercy,  and  need  siiall  have 
thereof,  as  long  as  evil  time  shall  last  with  us. 

But  is  not  this  great  grace,  that  we  should  thus 
be  called  upon  to  come  to  God  for  mercy?  Yea, 
is  not  God  unspeakably  good,  in  providing  such  a 
throne  of  grace,  such  a  sacrifice,  such  a  high-priest, 
and  so  much  mercy  for  us,  and  then  to  invite  us  to 
come  with  boldness  to  him  for  it?  Nay,  doth  not 
his  kindness  yetfurther  appear,  by  giving  of  us  items 
and  intimations  of  needy  times,  and  evil  days,  on 
purpose  to  provoke  us  to  como  to  him  for  mercy  ? 
This  then  shows  us,  as  also  we  have  hinted  before, 
that  tlie  throne  of  grace,  and  Christ  Jesus  our  Iligh- 
priest,  are  both  provided  upon  the  account  of  our 
imperfections,  namely,  that  we  who  are  called  might 

*  This  is  illustrated  by  the  account  of  Hopeful's  experience 
in  the  F'/f/rim's  Progress ;  he  says, '  It'  I  look  narrowly  into  the 
best  of  what  I  do  now,  I  still  see  sin,  new  sin,  mining  itself  with 
the  best  of  that  I  do ;  so  tiiat  now  I  am  forced  to  conclude, 
that,  iiotwitlistandini;  my  former  fond  conceits  of  myself  and 
duties,  I  have  committed  siu  enough  i.v  o.ve  dutv  to  send  me 
to  hell,  though  my  former  life  had  bceu  faultless.'  Vol.  iii., 
p.  154.— Eo. 


680 


THE   SAINTS'  PRIVILEGE  AND   PliOriT, 


not  be,  Ly  rcmniiiinij  weaknesses,  hitulci-cJ  of,  but 
obtain  eternal  iiiberitfiiicc.  Weaknesses,  such 
weaknesses  reaiain  in  the  justified,  and  such  slips 
mid  failings  are  ft)und  in  and  upon  them,  that  call 
for  a  course  of  mercy  and  forgiveness  to  attend 
tlieni.  Farther,  this  also  intimates,  that  God's 
people  should  not  be  dejected  at  the  apprehensions 
of  their  iniperf'cetions  ;  I  say,  not  so  dejected,  as 
tliorffore  to  cast  off  faith,  and  hope,  and  prayei' ; 
for  a  throne  of  grace  is  provided  for  tlicni,  to  the 
which  they  may,  they  must,  they  ought  contiuu- 
ally  to  resort  for  mercy,  sin-pardoning  mercy. 

2.  As  we  are  here  to  obtain  mercy,  so  we  are 
here  to  fiuJ  grace.  They  that  obtain  mercy,  shall 
find  grace,  therefore  they  are  put  together.  That 
they  may  obtain  mercy  and  find  grace  ;  only  they 
must  find  mercy  first ;  for  as  forgiveness  at  first 
goes  before  sanctification  in  the  general,  so  forgive- 
ness afterwards  goes  before  particular  acts  of  grace 
for  further  sanctification.  God  giveth  not  the 
spirit  of  grace  to  those  that  he  has  not  first  for- 
given by  mercy,  for  the  sake  of  Christ.*  Also  so 
long  as  he  as  a  Father  forbears  to  forgive  us  as  his 
adopted,  so  long  we  go  without  those  further  ad- 
ditions of  grace  that  are  here  suggested  in  tlie  text. 
But  when  we  have  obtained  mercy  to  forgive,  thea 
we  also  find  grace  to  our  renewing.  Therefore  he 
saith.  First  obtain  mercy,  and  then  find  grace. 

Grace  here  I  take  to  be  that  grace  which  God 
has  appointed  for  us,  to  dwell  in  us;  and  that  by 
and  through  the  continual  supply  of  which  we  are 
to  be  enabled  to  do  and  suffer,  and  to  manage  our- 
selves in  doing  and  suffering  according  to  the  will 
of  God.  •  Let  us  have  grace  whereby  we  may  serve 
God  acceptably  with  reverence  and  godly  fear.'  lie. 
xiL  -js.  So  again,  '  he  giveth  more  grace  ;  wherefore 
he  saith,  God  resisteth  the  proud,  but  giveth  grace 
unto  the  humble.'  Ja.  iv.  6.  Pr.  iii.  34.  1  Pe.  v.  5.  The 
grace,  tliereforc,  that  this  text  intends,  is  grace  given 
or  to  bo  given;  grace  received  or  to  he  received; 
grace  a  root,  a  principle  of  grace,  with  its  continual 
supplies  fur  the  perfecting  of  that  salvation  that 
God  has  designed  for  us.  This  was  that  which 
comforted  Paul,  when  the  messenger  of  Satan  was 
sent  to  buffet  him.  it  was  said  unto  him  by  Christ, 

•  My  grace  is  sullicient  for  thee. '  2  Co.  x-\.  9.  As  who 
should  say,  Paul,  be  not  utterly  ca,t  down,  1  have 
wherewith  all  to  make  thee  stand,  and  overcome, 
and  tliat  is  my  grace,  by  which  thou  shalt  be  sup- 
ported,  strengthened,  comforted,  and  made  to  live 
a  triumi.hant  life,  notwithstanding  all  that  oppress 
tlice.  But  this  came  to  him  upon  his  praviu'^  ;  for 
till.-*  I  i.raycd  to  God  tl.riec,  saith  he.     So  a-ain, 

•  God  in  able  to  make  all  grace  abound  toward°you; 
tliat  ye  always  have  all  sufiiciency  in  all  ihuigs,  may 


Cracf  rncrcy.  pe.npo.  justification,  sanclilication.  and  glori- 
fiction  all  (low  from  (  hnst  the  propiliatory  sacifioc,  in  whom. 
•I  hi.  beloved,  the  Either  aciqits  us  graciously,  and  lovea  us 


abound  to  every  good  work.'  2  Co.  ix.  8.  Thus  you 
see,  that  by  grace  in  these  places  is  meant  that 
spirit,  and  those  principles  of  grace,  by  the  increase 
and  continual  supjily  of  which  we  are  inwardly 
strengthened,  and  made  to  abound  to  every  good 
■work. 

This  then  is  the  conclusion.  That  as  there  is 
mercy  to  be  obtained  by  us  at  the  throne  of  grace, 
for  the  pardon  of  all  our  weaknesses ;  so  there  is 
also  grace  there  to  be  found  that  will  yet  strengthen 
us  more,  to  all  good  walking  and  living  before  him. 
lie  giveth  more  grace,  and  they  receive  one  time 
or  another  abundance  of  grace  that  shall  reign  in 
life  by  one  Jesus  Christ.  This  then  teaches  us 
several  things,  some  of  which  I  will  mention.     As, 

[  What  this  should  teach  us.] 

1.  That  nature,  as  nature,  is  not  capable  of  serv- 
ing of  God:  no,  not  nature  where  grace  dwells,  as 
considered  abstract  fi'om  that  grace  that  dwells  in 
it.  Kothing  can  be  done  aright  without  grace,  I 
mean  no  part  nor  piece  of  gospel-duty.  '  Let  us 
have  grace  whereby  we  may  serve  God  acceptably.' 
Nature,  managed  by  grace,  seasoned  with  grace, 
and  held  up  with  grace,  can  serve  God  acceptably. 
Let  us  have  grace,  seek  for  and  find  grace  to  do 
so ;  for  we  cannot  do  so  but  by  grace :  '  By  the 
grace  of  God  I  am  what  I  am;  and  his  grace  which 
was  bestowed  upon  me,  was  not  in  vain ;  but  I  la- 
boured more  abundantly  than  they  all ;  yet  not  I, 
but  the  grace  of  God  which  was  with  me.'  iCo.xv. in. 
What  can  be  more  plain  than  this  beautiful  text  ? 
For  the  apostle  doth  here  quite  shut  out  nature, 
sanctified  nature,  for  he  indeed  was  a  sanctified 
man,  and  concludes  that  even  he,  as  of  himself,  did 
nothing  of  all  the  great  works  that  he  did;  but  they 
were  done,  he  did  them  by  the  grace  of  God  that 
was  in  him.  Wherefore  nature,  sanctified  nature, 
as  nature,  can  of  itself  do  nothing  to  the  pleasing 
of  God  the  Father. 

Is  not  this  the  experience  of  all  the  godly  ?  Can 
they  do  that  at  all  times  which  they  can  do  at  some 
times?  Can  they  pray,  believe,  love,  fear,  repent, 
and  bow  before  God  always  alike  ?  No.  Why  so  ? 
they  are  the  same  men,  the  same  human  nature, 
the  same  saints.  Aye,  but  the  same  grace,  in  the, 
same  degree,  operation,  and  life  of  grace,  doth  not 
so  now  work  on  that  man,  that  nature,  that  saint; 
therefore,  notwithstanding  he  is  what  he  is,  he  can- 
not do  at  all  times  alike.  Thus  therefore  it  is  mani- 
fest, that  nature,  simply  as  such,  is  a  great  way  off 
of  doing  that  which  is  acceptable  with  God.  Ee- 
fined,  purified,  sanctified  nature,  cannot  do  but  by 
the  inmiediate  supplies,  lifts,  and  helps  of  that  spirit 
and  principle  of  grace  by  the  which  it  is  so  sanctified. 

2.  As  nature,  even  where  grace  is,  cannot,  Avith- 
out  the  assistance  of  that  grace,  do  anything  ac- 
ceptably before  God;  so  grace  received,  if  it  be  not 
also  supplied  with  more  grace,  cannot  cause  that 
we  continue  to  do  acceptable  service  to  God.     This 


OR   THE   THRONE   OF  GRACE. 


681 


r.lso  is  clear  by  tlic  text.     For  l.c  pjiealcetli  there  !  fresh  temptation,  at  a  new  temptation,  are  made  to 


to  them  that  had  received  grace;  yea,  puts  himself 
into  tlie  number,  saying,  •  Let  us  come  boklly  unto 
the  throne  of  grace,  that  we  may  find  grace  to  help 
in  time  of  need.'  If  gi-ace  received  would  do,  what 
need  of  more  ?  WI;at  need  we  pray  for  more  ? 
What  need  we  go  to  tlie  throne  of  grace  for  more  ? 
This  very  exhortation  saith  it  will  not:  present  sup- 
plies of  grace  are  proportioned  to  our  present  need, 
and  to  help  ns  to  do  a  present  work  or  duty.* 
But  is  our  present  need  all  tlie  need  tliat  we  are 
like  to  have,  and  the  present  work  all  the  work 
that  we  have  to  do  in  the  world?  Even  so  the 
grace  that  we  have  received  at  present,  though  it 
can  help  us  to  do  a  present  work,  it  cannot,  with- 
out a  further  supply,  help  us  to  do  what  is  to  be 
done  liereafter.  Wherefore,  the  apostle  saith,  that 
liis  continuing  to  do  was  through  his  obtaining 
help,  continual  help  of  God:  'Having,  therefore,' 
saith  he,  'obtained  help  of  God,  I  continue  unto 
this  day  witnessing  both  to  snuiU  and  great,'  (tc. 
Ac.  xxvi.  22.  There  must  be  a  daily  imploring  of  God 
for  daily  supplies  from  him,  if  we  will  do  our  daily 
business  as  we  should. 

A  present  dispensation  of  grace  is  like  a  good 
meal,  a  seasonablo  shower,  or  a  penny  in  one's 
pocket,  all  which  will  serve  for  the  present  neces- 
sity. But  will  that  good  meal  that  I  ate  last  week, 
enable  me,  without  supply,  to  do  a  good  day's  work 
in  this  ?  or  will  that  seasonable  shower  which  fell 
last  year,  be,  without  supplies,  a  seasonable  help 
to  the  grain  and  grass  that  is  growing  now  ?  or 
will  that  penny  that  supplied  my  want  the  other 
day,  I  say,  will  the  same  penny  also,  without  a 
supply,  supply  my  wants  to-day  ?  The  same  may, 
I  say,  be  said  of  grace  received ;  it  is  lii;e  the  oil 
in  tlie  lamp,  it  must  be  fed,  it  must  be  added  to. 
And  there,  there  shall  be  a  supply,  '  wherefore  he 
giveth  more  grace.'  Grace  is  the  sap,  wliich  from 
the  root  maintaineth  the  branches:  stop  the  sap, 
and  the  branch  will  wither.  Not  that  the  sap  shall 
be  stopped  where  there  is  union,  not  stopped  for 
altogether ;  for  as  from  the  root  the  branch  is  sup- 
plied, so  from  Christ  is  every  member  furnished 
with  a  continual  supply  of  grace,  if  it  doth  as  it 
should ;  '  of  his  fulness  have  all  we  received,  and 
grace  for  grace.'  Jn.  i.  ic. 

The  day  of  grace  is  the  day  of  expense  :  this  is 
our  spending  time.  Hence  we  are  called  pilgrims 
and  strangers  in  the  earth,  that  is,  travellers  from 
place  to  place,  from  state  to  state,  from  trial  to  trial. 
He.  \i.  Vi.  Now,  as  the  traveller  at  a  fresh  inn  is 
made  to  spend  fresh  money ;   so  Christians,  at  a 


*  Spiritual  strengUi,  like  bodily  food,  must  be  renewed  day 
by  day.  'J'lie  necessity  of  daily  food  for  our  bodies  slioiild 
remind  us  of  that  bread  tliat  comelh  down  from  heaveu,  and 
that  water  of  life  vvhieh,  as  a  river,  maketh  glad  tJje  cily  of 
our  God.  '  As  oft  as  ye  do  this,'  eat  and  drink,  'ye  do  show 
!  the  Lord's  dcatli.'  O  that  such  a  recollection  may  have  an 
1  abiding  influcucc  u.poa  our  souls  1 — Ed. 
VOL.  J' 


spend  afresh,  and  a  new  supply  of  grace.  Great 
men,  when  and  while  their  sons  are  travellers,  ap- 
point that  their  bags  of  money  be  lodged  rculy,  or 
conveniently  pnid  iii  at  such  and  such  a  place,  for 
the  suitable  relief  of  them  ;  and  so  they  meet  with 
supplies.  Why,  so  are  the  sons  of  the  Great  One, 
and  he  has  allotted  that  we  should  travel  beyond 
sea,  or  at  a  great  distance  from  our  Father's  house: 
wherefore  he  has  appointed  thnt  grace  shall  be 
provided  for  us,  to  supply  at  sucli  a  place,  such  a 
state  or  temptation,  as  need  requires:  but  withal, 
as  my  lord  expecteth  his  son  should  acquaint  him 
with  the  present  emptiness  of  his  purse,  and  with 
the  difficulty  he  hath  now  to  grapple  with;  so  God 
our  Father  expects  that  we  should  plead  by  Christ 
our  need  at  the  throne  of  grace,  in  order  to  a  sup- 
ply of  grace  :t  *  Let  us  therefore  come  boldly  unto 
the  throne  of  grace,  that  we  may  obtain  mercy, 
and  find  grace  to  help  in  time  of  need.' 

Now  then,  this  shows  the  reason  why  many 
Christians  that  are  indeed  possessed  with  the  grace 
of  God,  do  yet  walk  so  oddly,  act  so  poorly,  and 
live  such  ordinary  lives  in  the  world.  They  are 
like  to  those  gentlemen's  sons  that  are  of  the  more 
extravagant  sort,  that  walk  in  their  lousy  hue, 
when  they  might  be  maintained  better.  Such  young 
men  care  not,  perhaps  scorn  to  acquaint  their  fathers 
with  their  wants,  and  therefore  walk  in  their  thread- 
bare jackets,  with  hose  and  shoes  out  at  heels!  a 
right  emblem  of  the  uncircumspect  child  of  God. 
This  also  shows  the  reason  of  all  those  dreadful 
falls  and  miscarriages  that  many  of  the  saints  sus- 
tain, they  made  it  not  their  business  to  watch  to 
see  what  is  coining,  and  to  pray  for  a  su])ply  of 
grace  to  uphold  them;  they,  with  David,  are  too 
careless,  or,  with  Peter,  too  confident,  or,  with  the 
disciples,  too  sleepy,  and  so  the  temptation  comes 
upon  them ;  and  their  want  like  an  armed  man. 
This  also  shows  the  reason  why  some  that,  to  one's 
thinking,  would  fall  every  day;  for  that  their  want  of 
parts,  their  small  experience,  their  little  knowledge 
of  God's  matters,  do  seem  to  hespcak  it;  yet  stand, 
walk  better,  and  keep  their  garments  more  white 
than  those  that  have,  when  compared  with  them, 
twice  as  much  as  they.  They  are  praying  saints, 
they  are  often  at  the  throne  of  grace,  they  are 
sensible  of  their  weakness,  keep  a  siglit  of  their 
danger  before  their  faces,  and  will  not  be  contented 
without  more  grace, 

Tidrd.  And  this  leads  me,  in  the  third  place,  to 
show  you,  that  were  we  wise,  and  did  we  ply  it  at 


f  111  those  days  travellers  did  well  to  advance  as  far  in  a 
day  as  we  now  do  in  an  hour.  'Jo  make  a  country  tour, 
required  then  the  same  precautions,  as  to  supplies,  as  it  now 
does  to  make  the  grand  tour  of  Europe.  1  o  have  carried  coin 
would  have  been  a  great  encumbrance,  as  well  as  risk  from 
robbers.  How  accurately  Bunyan  knew  the  mode  used  iu 
such  cases  to  secure  sujiplies,  aud  with  what  beautiluJ  sim- 
plicity it  is  spiritualized. — En. 

4  K 


6S: 


THE   SAINTS'  miVILEGE  AND   TROriT, 


the  throne  of  grace  for  grace,  as  we  sliould,  0  wliat 
spotless  lives  might  we  live !  We  should  then  have 
always  help  in  time  of  nccJ;  for  so  the  text  insin- 
uates, '  That  we  may  ohtain  mercy,  and  find  grace 
to  help  in  timo  of  need.'  This  is  that  which  Peter 
means,  when  he  says,  '  And  besides  this,'  that  is, 
besides  your  faith  in  Christ,  and  besides  your  happy 
state  of  justification,  '  giving  all  diligence,  add  to 
your  faith,  virtue;  and  to  virtue,  knowledge;  and 
to  knowledge,  leniperanco ;  and  to  temperance, 
patience  ;  and  to  patience,  godliness  ;  and  to  god- 
liness, brotherly  kindness ;  and  to  brotherly  kind- 
nesss,  charity.  For  if  these  things  be  in  you  and 
abound,'  and  be  continually  supplied  with  a  supply 
from  the  throne  of  grace,  '  they  njake  you  that  ye 
shall  neither  be  barren  nor  unfruitful  in  the  know^- 
ledge  of  our  Lord  Jesus  Christ.  But  he  that 
lackcth  these  things  is  blind,  and  cannot  see  afar 
off,  and  hath  forgotten  that  he  was  purged  from 
his  old  sins.  Wherefore  the  rather,  brethren,  give 
dili<^cnce  to  make  your  calling  and  election  sure : 
for  if  you  do  these  things,  ye  shall  never  fall:  for 
80  an  entrance  shall  be  ministered  unto  you  abund- 
anily  into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus  Clirist. '  2  re.  L  5-11. 

The  greatest  part  of  professors  now-a-days  take 
up  their  time  in  contracting  of  guilt,  and  asking 
for  pardon,  and  yet  are  not  mucb  the  better. 
Whereas,  if  they  had  but  the  grace  to  add  to  their 
faith,  virtue,  <te.,  they  might  have  more  peace,  live 
better  lives,  and  not  have  tl:eir  heads  so  often  in  a 
bag  as  they  have.  *  Tu  him  that  ordereth  Ids  con- 
versation aright,  will  I  show  the  salvation  of  God.' 
p8.  L  -.'S.  To  him  that  disposcth  bis  way  aright ;  now 
this  cannot  be  done  without  a  constant  supplicating 
at  the  throne  of  grace  for  more  grace.  This  then 
is  the  reason  why  every  new  temptation  that  comes 
upon  thee,  so  foils,  so  overcomes  thee,  that  thou 
wilt  need  a  new  conversion  to  be  recovered  from 
under  the  power  and  guilt  that  cleaves  to  thee  by 
its  overshadowing  of  thee.  A  new  temptation,  a 
sudden  teniptatiou,  an  unexpected  temptation,  usu- 
ally foils  those  that  are  not  upon  then-  watch  ;  and 
that  have  not  been  before  with  God  to  be  inlaid  with 
grace  proportionable  to  what  may  come  upon  them. 
'  That  ye  may  find  grace  to  help  in  time  of  need!' 
There  is  grace  to  be  found  at  the  throne  of  grace 
tiiat  will  help  us  under  the  greatest  straits.  '  ticek 
and  ye  shall  find ;'  it  is  there,  and  it  is  to  be  foimd 
there;  it  is  to  be  found  there  of  the  seeking  soul, 
of  (he  soul  tliat  seeketh  him.  W^hcrefore  1  AviU 
conclude  as  I  did  begin;  'Let  us  therefore  come 
boldly  unto  the  throne  of  grace  that  we  may  obtain 
mercy,  and  find  n.-ucc  to  help  in  time  of  need.' 


[CONCM'SION. 


Some  lesso)is  to  he  learned  from 
Oiis  text..  1 


W, 


'e  will  now  speak  something  by 
elusion,  and  so  wind  up  the  whole. 


ly  01  coii- 


First.  You  must  remember  that  we  liave  been 
hitherto  speaking  of  the  throne  of  grace,  and 
showing  what  it  is.  That  we  have  also  been 
speaking  of  Christ's  sacrifice,  and  liow  he  manages 
his  high-priest's  office  before  the  throne  of  grace. 
We  have  also  here,  as  you  see,  been  speaking  of 
the  mercy  and  grace  that  is  to  be  obtained  and 
found  at  this  throne  of  grace,  and  of  Avhat  advan- 
tage it  is  to  us  in  this  our  pilgrimage.  Now,  from 
all  this  it  follows,  that  sin  is  a  fearful  thing :  for 
all  this  ado  is,  that  men  might  be  saved  from  sin ! 
What  a  devil  then  is  sin?  it  is  the  worst  of  devils; 
it  is  worse  than  all  devils ;  those  tbat  are  devils 
sin  batb  made  them  so ;  nor  could  anything  else 
have  made  them  devils  but  sin.  Now,  I  pray, 
what  is  it  to  be  a  devil,  but  to  be  under,  for  evev, 
the  power  and  dominion  of  sin,  an  implacable  spirit 
against  God?  Sucb  an  one,  from  which  implac- 
ableness  all  the  power  in  heaven  and  earth  can- 
not release  them,  because  God  of  his  justice  bas 
bound  them  over  to  judgment.  These  spirits  are 
by  sin  carried  quite  away  from  themselves,  as  well 
as  from  God  that  made  them  ;  they  cannot  design 
their  own  good ;  they  cannot  leave  that  which  yet 
they  know  will  be  everlasting  mischievous  to  them- 
selves. Sin  has  bound  them  to  itself  so  fast,  that 
there  can  be  no  deliverance  for  them,  but  by  the 
Son  of  God,  who  also  has  refused  them,  and  left 
them  to  themselves,  and  to  the  judgment  which 
they  have  deserved.  Sin  also  has  got  a  victory 
over  man,  has  made  him  an  enemy  to  God  and  to 
his  own  salvation  ;  has  caught  him,  captivated  him, 
carried  away  his  mind,  and  will,  and  heart,  from 
God;  and  made  him  choose  to  be  vain,  and  to  run 
the  hazard  of  eternal  damnation,  with  rejoicing  and 
delight.  But  God  left  not  man  where  he  left  those 
wicked  spirits,  to  wit,  imdcr  the  everlasting  chains 
of  darkness,  reserved  unto  judgment ;  but  devised 
means  for  their  ransom  and  reconciliation  to  him- 
self; which  is  the  thing  that  has  been  discoursed  of 
in  the  foregoing  part  of  this  book.  2  Sa.  iv.  15.  But, 
I  say,  what  a  thing  is  sin,  what  a  devil  and  master 
of  devils  is  it,  that  it  should,  where  it  takes  hold, 
so  hang  that  nothing  can  unclinch  its  hold  but  the 
mercy  of  God  and  the  heart-blood  of  his  dear  Son ! 
0  the  fretting,  eating,  infecting,  defiling,  and 
poisonous  nature  of  sin,  that  it  should  so  eat  into 
our  flesh  and  spirit,  body  and  soul,  and  so  stain  us 
with  its  vile  and  stlnkino;  nature :  yea,  it  has 
almost  turned  man  into  the  nature  of  itself;  inso- 
much as  that  sometimes,  when  nature  is  mentioned, 
sin  is  meant ;  and  when  sin  is  mentioned,  nature 
is  meant.  Ep.  a  3;v.  8.  W^herefore  sin  is  a  fearful 
thing;  a  thing  to  be  lamented,  a  thing  to  be 
abhorred,  a  thing  to  be  fled  from  with  more  aston- 
ishment and  trembling  than  one  would  fly  from 
any  devil,  because  it  is  the  worst  of  things ;  and 
that  without  which  nothing  can  be  bad,  and  be- 
cause where  it  takes  hold    it   so  fastcneth   that 


OR   THE   THRONE   OF   GRACE. 


G83 


notliiiig;  as  I  liave  saul,  can  release  whom  it  has 
made  a  captive,  but  the  mercy  of  God  and  the 
Iieart-bhiod  of  liis  dear  Son.    0  what  a  thiiio-  is  sin! 

Second.  As  by  wliat  liath  been  said  sin  appears 
to  be  exceedin;^  sinful;  so,  from  hence  it  also  fol- 
lows,  that  the  soul  is  a  precious  thing.  For  you 
must  know  all  this  is  for  the  redemption  of  the  soul. 
The  redemption  of  the  soul  is  precious.  Ps.  xlix.  s,  20. 
I  sa}-,  it  is  for  the  redemption  of  the  soul ;  it  was 
for  this  that  Christ  was  made  a  priest,  a  sacrifice, 
an  altar,  a  throne  of  grace  ;  yea,  sin,  a  curse,  and 
what  not,  that  was  necessary  for  our  deliverance 
from  sin,  and  death,  and  everlasting  damnation, 
lie  that  would  know  what  a  soul  is,  let  him  read 
in  letters  of  blood  the  price  and  purchase  of  the 
soul.  It  was  not  for  a  light,  a  little,  an  incon- 
siderable thing,  that  Christ  Jesus  underwent  what 
he  sutJered  when  he  was  in  the  Avorld,  and  gave 
himself  a  ransom  fur  souls.  No,  no!  The  soul  is 
a  great,  a  vast  great  thing,  notwithstanding  it  is 
so  little  set  by  of  some.  Some  prefer  anything 
that  they  fancy,  above  the  soul ;  a  slut,  a  lie,  a 
pot,  an  act  of  fraudulency,  the  swing  of  a  prevail- 
ing passion,  anything  shall  be  preferred  wlien  the 
occasion  otfereth  itself.*  If  Christ  had  set  as 
little  by  souls  as  some  men  do,  he  had  never  left 
his  Father's  bosom,  and  the  glory  that  he  had  with 
him ;  he  had  never  so  humbled  himself,  so  gave 
himself  to  punishment,  affliction,  and  sorrow ;  and 
made  himself  so  the  object  of  scorn,  and  contempt, 
and  reproach,  as  he  did,  and  all  that  tlie  souls  of 
sinners  might  live  a  life  in  glory  with  him. 

But  methinks  this  is  the  mystery  of  all  as  to 
this,  that  the  soul  should  take  that  pains,  contrive 
such  ways,  and  take  such  advantages  against 
itself!  For  it  is  the  soul  that  sins,  that  the  soul 
might  die!  0!  sin,  what  art  thou?  What  hast 
thou  done?  and  what  still  wilt  thou  further  do,  if 
mercy,  and  blood  and  grace  doth  not  prevent  thee  ? 
0  silly  soul!  wliat  a  fool  has  sin  made  of  thee? 
what  an  ass  art  thou  become  to  sin  ?  that  ever  an 
immortal  soul,  at  first  made  in  the  image  of  God, 
for  God,  and  for  his  delight,  should  so  degenerate 
from  its  first  station,  and  so  abase  itself  that  it 
might  serve  sin,  as  to  become  the  devil's  ape,  and 
to  play  like  a  Jack  Pudding  for  him  upon  any 
stage  or  theatre  in  the  world  !  But  I  recall  my- 
self;  for  if  sin  can  make  one  who  was  sometimes 
a  glorious  angel  in  heaven,  now  so  to  abuse  him- 
self as  to  become,  to  appearance,  as  a  filthy  frog, 
a  toad,  a  rat,  a  cat,  a  tly,  a  mouse,  a  dog,  or 
bitch's  whclp,t  to  serve  its  ends  upon  a  poor  nior- 

*  How  truly  and  solemnly  is  the  downward  road  0/  a  sinner 
here  portriiyed.  1.  Drawn  aside  by  liisl.  2.  A  lie  to  coueed 
his  wicked  folly.  3.  lutoxieation,  to  droun  his  convictions  and 
harden  his  conscience.  4.  'I'hc  coMScqncnt  ruin  of  his  worldly 
prospects ;  and,  5.  A  vain  ellbrl  by  fraud  to  keep  up  his  credit  1 1 ! 
—Ed. 

t  It  was  in  Banyan's  time  the  universally  received  opinion 
that  Satau  appeared  in  the  shape  of  animals  to  allure  poor 


tal,  that  it  might  gull  tlicm  of  everlasting  life,  no 
marvel  if  the  soid  is  so  beguiled  as  to  sell  itself 
from  God,  and  all  good,  for  so  poor  a  nothing  as 
a  momentary  pleasure  is.      But, 

Third.  If  sin  and  the  soul  are  such  great  things, 
then  behold  the  love  and  care  of  God ;  the  love  to 
souls,  the  care  he  hath  taken  to  deliver  them  from 
sin.  Sin,  as  I  have  said,  is  such  a  thing  as  from 
which  no  man  can  deliver  himself;  the  soul  is  such 
a  thing,  so  rich  and  valuable  in  the  nature  of  it, 
that  scarce  one  in  twenty  thousand  counts  of  it  as 
they  should.  But  God,  the  lover  of  mankind,  and 
the  greatest  enemy  to  sin,  has  provided  means 
effectually  to  overthrow  the  one,  and  to  save  and 
secure  the  other.  Behold,  tlierefore,  the  love  of 
God,  the  care  of  God  for  us;  for  when  we  neither 
loved  nor  cared  for  ourselves,  God  both  loved  us  and 
cared  for  us.  God  commended  his  love  towards  us 
in  sending  his  Son  to  be  the  propitiation  for  our  sins. 

Let  it  be  then  concluded  that  'God  is  love,*  and 
that  the  love  that  God  hath  to  us  is  such  as  we 
never  had  for  ourselves.  We  have  been  often 
tried  about  our  own  love  to  ourselves,  and  it  has 
been  proved  over,  and  over,  aiid  over,  that  some- 
times even  we  that  are  Christians  could,  and  woidd, 
had  it  been  possible,  have  pawned  ourselves,  our 
souls,  and  our  interest  in  Christ,  for  a  foul  and 
beastly  lust.  But  God,  who  is  rich  in  mercy,  for 
his  great  love  wherewith  he  loved  us,  would  not 
sutler  it  so  to  bo.  Now,  if  we  are  so  fickle  and 
uncertain  in  our  love  to  ourselves,  as  to  value  our 
salvation  at  so  low  and  so  base  a  rate,  can  it  bo 
imagined  that  ever  we  should,  had  it  been  left  to 
our  choice,  have  given  the  best  of  what  we  have 
for  the  salvation  of  our  souls?  Yet  God  gave  his 
Son  to  be  the  Saviour  of  the  world.  I  say  again, 
if  our  love  is  so  slender  to  our  own  souls,  can  any 
think  that  it  should  be  more  full  to  the  souls  of 
others?  And  yet  God  had  such  love  to  us,  as  to 
give  his  only  begotten  Son  for  our  sins.  Yet  again, 
how  should  it  be  that  we,  who  are  usually  so 
affected  with  the  conceit  of  our  own  happiness, 
since  we  care  no  more  for  our  own  souls,  do  our 
best  to  secure  the  souls  of  others?  and  yet  God, 
who  is  infinitely  above  all  creatures,  has  so  con- 
descended, as  to  concern  himself,  and  to  give  tho 
best  of  his  flock,  even  his  oidy  beloved  Son,  for 
very  dust  and  ashes.  Wherefore,  'Herein  is  love, 
not  that  we  loved  God,'  or  our  neighbour,  'but 
that  God  loved  us,  and  sent  his  Son  to  he  the  pro- 
pitiation for  our  sins.'  1  Ju.  iv.  10. 

Fourth.  Is  sin  so  vile  a  thing?  is  the  soul  so 
precious  a  thing?  and  is  God's  love  and  care  of  tho 
salvation  of  the  souls  of  sinners  infinitely  greater 
than  is  their  own  care  for  their  own  souls?  Then 
this    should  teach   those   concerned  to  blush,  to 


wretches  into  sin— Shakespeare,  Judge  Hale,  Cottou  Mutlicr, 
Baxter,  witli  idl  our  cniineiit  mcu,  beUevcd  iu  liicse  super- 
natural  a]ipcaraucci. — En. 


684 


THE   SAINTS'  PRIVILEGE  AND   PROFIT, 


olusl),  T  say,  and  to  cover  tlieir  faces  with  shame. 
There  is  iiothin^:?,  as  I  Iuiomt  of,  that  more  becomes 
ti  sinner,  than  ijlushing  and  shame  dotli ;  for  he  is 
Ihe  hnrbourer,  the  nurse,  and  the  nourisher  of  that 
vile  thin;;  called  sin ;  tliat  so  great  au  enemy  of 
God,  and  that  so  great  an  enenjj  to  the  soul.  It 
becomes  him  also,  if  he  considers  what  a  creature 
God  has  made  him,  and  how  little  he  hath  set  by 
his  owu  creation,  and  by  the  matter  of  which  God 
hath  made  his  soul.  Let  him  also  consider  unto 
what  base  things  he  hath  stooped  and  prostrated 
himself,  while  things  infinitely  better  have  stood 
by  and  oll'ered  themselves  unto  him  freely ;  yea, 
how  he  has  cast  that  God  that  made  him,  and  his 
Son  that  came  to  redeem  him,  quite  behind  his 
back,  and  before  their  faces  embraced,  loved,  and 
devoted  himself  unto  him  that  seeks  nothing  more 
tlian  the  damnation  of  his  souh 

Ah,  Lord!  when  will  foolish  man  be  wise,  and 
come  to  God  with  his  hands  upon  his  head,  and 
with  his  face  covered  with  shame,  to  ask  him  for- 
giveness for  tliat  wickedness  which  he  has  com- 
mitted? which  is  wickedness  committed  not  only 
against  holiness  and  justice,  against  which  also 
men  by  nature  have  an  antipathy,  but  against 
mercy  and  love,  without  which  man  cannot  tell 
what  to  do.  Blush,  sinner,  blush.  Ah,  tliat  thou 
hadst  grace  to  blush  I  But  this  is  God's  complaint, 
'  Were  tliey  ashamed  when  they  had  committed 
abomination?  Nay,  they  were  not  at  all  ashamed, 
neither  could  they  blush.'  Je. viii.  12.  It  is  a  sad 
thing  that  men  should  be  thus  void  of  consideration, 
and  yet  they  are  so.  They  are  at  a  continual  jest 
with  God  and  his  Word,  with  the  devil  and  sin, 
with  hell  and  judgment.  But  they  will  be  in  ear- 
nest one  day ;  but  that  one  day  will  be  too  late ! 

Fifth.  Is  it  so  that  God,  though  sin  is  so  fearful 
a  thing,  has  prepared  an  effectual  remedy  against 
it,  and  purposed  to  save  us  from  the  evil  and 
damning  effects  thereof?  (1.)  Then  this  should 
beget  thankfulness  in  the  hearts  of  the  godly,  for 
tiiey  are  made  partakers  of  this  gi-ace;°I  say,  it 
should  beget  thankfulness  in  thy  heart.  'Thanks 
he  unto  God  for  his  unspeakable  gift,'  said  the 
apostle,  when  he  seriously  thought  of  that  which 
was  much  inferior  to  what  we  have  been  a  dis- 
coursmg  of.  2  co.  ix.  id.  That  was  about  man's  will- 
ingness to  do  good ;  this  is  about  God's.  That 
was  about  men's  willingness  to  give  money  to  poor 
samts;  tins  about  God's  willingness  to  give  Christ 
Jesus  his  Son  to  the  world.  It  was  the  thoughts 
of  this  redemption  and  salvation  that  made  David 
say.  'Bless  the  Lord,  0  my  soul,  and  all  that 
19  withm  mc,  bloss  his  holy  name.'  i-s.  ciii  1.  0! 
t  uy  that  are  partakers  of  redeeming  grace,  and 
th  It  have  a  throne  of  grace,  a  covenant  of  grace, 
and  a  Christ,  that  is  the  Son  of  God's  love,  to 
come  to,  and   to  live   by,  should  be  a   thankful 


people.  *  By  him  therefore  let  us  ofTer  tlie  sacri- 
fice of  praise  to  God  continually,  -  giving  thanks 
ill  his  name.'  lie.  xiii.  15.  How  many  obligations  has 
God  laid  upon  his  people,  to  give  thanks  to  him 
at  every  remembrance  of  his  holiness.  (2.)  Study 
the  priesthood,  the  high-priesthood  of  Jesus  Christ,  . 
both  the  first  and  second  part  thereof.  The  first 
part  was  that  when  he  offered  up  himself  without 
the  gate,  when  he  bare  our  sins  in  his  own  body 
on  the  tree.  The  second  part  is  that  which  he 
executeth  there  whither  he  is  now  gone,  even  in 
heaven  itself,  where  the  throne  of  grace  is.  I  say, 
study  what  Christ  has  done,  and  is  adoing.  0  ! 
what  is  he  adoing  now?  he  is  sprinkling  his  blood 
with  his  priestly  rubes  on,  before  the  throne  of 
grace;  that  is  too  little  thought  on  by  the  saints 
of  God:  '  We  have  such  a  high-priest,  who  is  set 
on  the  right  hand  of  the  throne  of  the  Majesty  in 
the  heavens,  a  minister  of  the  sanctuary,  and  of 
the  true  tabernacle,  -which  the  Lord  pitched,  and 
not  man.'  lie.  viii.  1,  2.  Busy  thyself,  fellow-Chris- 
tian, about  this  blessed  office  of  Christ.  It  is  fall 
of  good,  it  is  full  of  sweet,  it  is  full  of  heaven,  it  is 
full  of  relief  and  succour  for  the  tempted  and  de- 
jected ;  wherefore,  I  say  again,  study  these  things, 
give  thyself  wholly  to  them. 

Sixth.  Since  God  has  prepared  himself  a  lamb, 
a  sacrifice,  a  priest,  a  throne  of  grace,  and  has  bid 
thee  come  to  him,  come  to  him  as  there  sitting; 
come,  come  boldly,  as  he  bids  thee.  What  better 
warrant  canst  thou  have  to  come,  than  to  be  bid 
to  come  of  God  ?  When  the  goodman  himself 
bids  the  beggar  come  to  his  house,  then  he  may 
come,  then  he  may  come  boldly  ;  the  consideration 
of  the  invitation  doth  encourage.  That  we  have 
our  fiiend  at  court,  should  also  make  us  come 
boldly.  Jesus,  as  has  been  showed,  as  sacrifice 
and  high-priest,  is  there,  '  in  whom  we  have  bold- 
ness, and  access  with  confidence  by  the  faith  of 
him.' Ep.  iii.  12.  Again,  '  By  whom  also  we  have 
access  by  faith  into  this  grace,  wherein  we  stand, 
and  rejoice  in  hope  of  the  glory  of  God.'  Ro.  v.  2. 
Again,  '  We  have  boldness,  brethren,  to  enter  into 
the  holiest  by  the  blood  of  Jesus.'  Hu.x.  19, 20.  What 
can  be  more  plain,  more  encouraging,  more  com- 
fortable to  them  that  would  obtain  mercy,  '  and 
find  grace  to  help  in  time  of  need.'  It  is  a  dis- 
honour to  God,  disadvantage  to  thee,  and  an  en- 
couragement to  Satan,  when  thou  hangest  back, 
and  scemest  afraid  to  'come  boldly  unto  the  throne 
of  grace.'  'Let  us,'  therefore,  'draw  near  with 
a  true  heart,  in  full  assurance  of  faith,  having  our 
hearts  sprinkled  from  an  evil  conscience,  and  our 
bodies  washed  with  pure  water ;  let  us  hold  fast 
the  profession  of  our  faitli  without  wavering,  for 
he  is  faithful  that  promised,  and  let  us  consider 
one  another,  to  provoke  unto  love  and  to  good 
Works. '  lie.  X.  22-21.     Farewell. 


THE    ACCEPTABLE     SACRIFICE; 


THE   EXCELLENCY  OP  A  BROKEN  HE  ART : 

SlIOWUXG  THE  NATURE,  SIGNS,  AND  niOPER  EFFl'CTS  01'  A  CONTRITE  SPIltlT. 
EEING  THE  LAST  WOUKS  01'  THAT  I.MIXENT  PREACIIEIl  AND  FAITHFUL  MINISTEI!  OF  JLSUS  ClUUST, 

]\IR.  JOHN   BUNY.AN,  of  Bedeoud. 

WITU   A  PREFACE   FKEFIXED   THEREUNTO    EY   AN    EMINENT   MINISTER   OF   THE   GOSPEL   IN    LONDON. 

Louduu :  Sold  hy  George  I.arkiu,  at  the  Two  Swaus  williuut  Bishupv^ateij  1092. 


ADVEETISEMENT  BY  THE  EDITOE. 


The  very  excellent  preface  to  this  treatise,  written 
by  Georo-e  Cokayn,  will  inform  the  reader  of  the 
nielanchuly  circumstances  uniler  which  it  was  pub- 
lished, and  of  the  author's  intention,  and  mode  of 
treatment.     Very  little  more  need  be  said,  by  way 
of  introducing  to  our  readers  this  new  edition  of 
Bunyan's  Excellency  of  a  Broken  Heart.     George 
Cokayn    was   a  gospel  minister  in  London,   who 
became  eventually  connected  with  the  Lidependent 
denomination.      He  was  a  learned  man — brought 
up   at   the   university — had  preached  before   the 
House  of  Commons — Avas  chaplain  to  that  eminent 
statesman  and  historian,  Whitelocke — was  rector 
of  St,  Pancras,  Soper  Lane — remarkable  for  the 
consistency  of  his  conduct  and  piety  of  his  life — 
but  as  he  dared  not  to  violate  his  conscience,  by 
conformity    to    ceremonies    or    creeds    which    he 
deemed  antichristian,  he  suffered  under  persecu- 
tion, and,  with  upwards  of  two  thousand  godly 
ministers,  was  ejected  from  his  living,  and  thrown 
upon  the  care  of  Divine  Providence  for  daily  food. 
The  law  ordered  him  to  be  silent,  and  not  to  set 
forth  the  glories  of  his  Saviour;  but  his  heavenly 
Father  had  ordained  him  to  preach.     There  was 
no  hesitation  as  to  whom  he  would  obey.      At  the 
risk  of  imprisonment,  transportation,  and  death, 
he  preached  ;  and  God  honoured  his  ministry,  and 
he  became  the  founder  of  a  flourishing  church  in 
Hare  Court,  London.      His  preface  bears  the  date 
of  September,  IGSS;  and,  at  a  good  old  age,  he 
followed  Bimyan  to  the  celestial   city,  in    1G89. 
It  is  painful  to  find  the  author's  Baptist  friends 
keeping  aloof  because  of  his  liberal  sentiments ; 
but  it  is  delightful  to  witness  the  hearty  afiection 
with  which  an  Lidependent  minister  recommends 
the  Avork  of  a  Baptist;    and  truly  refreshing  to 
hear  so  learned  a  man  commending  most  earnestly 
the  work  of  a  poor,  unlettered,  but  gigantic  brother 
in  the  ministry.    Surely  there  is  water  enough  con- 
nected with  that  controversy  to  quench  any  unholy 


fire  that  diftcrcnccs  of  opinion  might  ignite.  George 
Cokayn  appears  to  have  possessed  much  kindred 
spirit  with  John  Banyan.  Some  of  his  expressions 
are  remarkably  Bunyanish.  Thus,  when  speaking 
of  the  jailor,  '  who  was  a  most  barbarous,  hard- 
hearted wretch  ;  yet,  when  God  came  to  deal  with 
him,  he  was  soon  tamed,  and  his  heart  became 
exceeding  soft  and  tender.'  p.  gs7.  And  when  alhul- 
ing  to  the  Lord's  voice,  in  softening  the  sinner's 
heart,  he  says:  '  This  is  a  glorious  work  indeed, 
that  hearts  of  stone  should  be  dissolved  and  melted 
into  waters  of  godly  sorrow,  working  repentance.' 
The  subject  of  a  broken  heart  is  one  of  vital 
importance,  because  it  is  essential  to  salvation. 
The  heart,  by  nature,  is  hard,  and  cannot,  and  will 
not  break  itself.  Angels  have  no  power  to  per- 
form this  miracle  of  mercy  and  of  justice.  It  is 
the  work  of  the  Holy  Spirit  in  the  new  birth. 
Some  have  supposed  that  God  always  prepares 
the  heart  for  this  solemn,  this  important  change, 
by  a  stroke  of  his  providence ;  but  it  is  not  so. 
Who  dares  limit  the  Almighty?  He  takes  his 
own  way  with  the  sinner — one  by  a  whisper,  un- 
otlier  by  a  hurricane.  Some  are  first  alarmed  by 
the  preaching  of  the  Word— many  by  conversa- 
tion with  a  pious  friend  or  neighbour;  some  by 
strokes  of  Providence — but  all  arc  led  to  a  prayer- 
ful searching  of  the  holy  oracles,  until  there,  by 
the  enlightening  infiucnce  of  the  Spirit,  they  find 
consolation.  The  great  question  is,  not  as  to  the 
means,  but  the  fact— Have  I  been  born  again? 
Have  I  been  grafted  into  Christ?  Do  I  bring 
forth  the  fruits  of  godliness  in  mourning  over  my 
sins,  and,  in  good  words  and  works,  am  1  a  living- 
epistle  known  and  read  of  all— men,  angels,  devils 
—and  of  the  Omniscient  God?  These  are  the  all- 
important  inquiries  which,  I  trust,  will  deeply  in- 
fluence every  reader.  Let  two  of  Bunyan's  remarks 
make  an  indelible  impression  on  every  mind:  'Goi 
will  break  all  hearts  for  sin,  cither  here  to  repenU 


686 


A   PREFACE  TC   THE   READER, 


nncc  and  liapplness,  or  In  tl.c  world  to  come  to  |  well,  thou  canst  not  come  "back  again  and  die  bet- 
condemnation  and  m'iscrv. '  '  Consider  thou  must  ter. '  Jlay  our  spirits  be  baptized  into  these  solemn 
die  but  once;  I  mean  but  once  as  to  this  world,  truths,  and  our  broken  hearts  be  an  acceptable 
for  if  tliou,  when  thou  goest  hence,  dost  not  die  |  sacrifice  to  God.  Geo.  Offor. 


A    rr.EFACE    TO    THE    READER. 


The  author  of  the  ensuing  discourse — now  with 
God,  reaping  the  fruit  of  all  his  labour,  diligence, 
and  success,  in  his  Master's  service — did  experience 
in  himself,  through  the  grace  of  God,  the  nature, 
excellency,  and  comfort  of  a  truly  broheu  and  con- 
trite spirit.     So  that  what  is  here  written  is  but  a 
transcript  out  of  his  own  heart:  for  God — who  had 
much  work  for  him  to  do— was  still  hewing  and 
hammering  him  by  his  Word,  and  sometimes  also 
Itv  more  tiian  ordinary  temptations  and  desertions. 
I'lie  design,  and  also  the  issue  thereof,  through 
God's  goodness,  was  the  humbling  and  keeping  of 
liirn  low  in  his  own  eyes.     The  truth  is,  as  him- 
self sometimes  acknowledged,  he  always  needed 
the  thorn  in  the  flesh,  and  God  in  mercy  sent  it 
jiim,  lest,  under  his  extraordinary  circumstances,  he 
should  be  exalted  above  measure;  which  perhaps  was 
tlie  evil  that  did  more  easily  beset  him  than  any 
other.    But  the  Lord  was  pleased  to  overrule  it,  to 
work  for  his  good,  and  to  keep  him  in  that  broken 
frame  which  is  so  acceptable  unto  him,  and  con- 
cerning which  it  is  said,  that  *  He  healeth  the  broken 
in  heart,  and  biudeth  up  their  wounds,'    Ps.  cxlvii.  3. 
And,  indeed,  it  is  a  most  necessary  qualification  that 
should  always  be  found  in  the  disciples  of  Christ, 
who  are  most  eminent,  and  as  stars  of  the  first 
magnitude  in  the  firmament  of  the  church.      Dis- 
ciples, in  the  higbest  form  of  profession,  need  to  be 
thus  qualified  in  tbe  exercise  of  every  grace,  and  the 
performance  of  every  duty.     It  is  that  which  God 
doth  principally  and  more  especially  look  after,  in 
all  our  approaches  and  accesses  to  him.      It  is  to 
him  that  God  will  look,  and  with  him  God  will 
dwill,  who  is  poor,  and  of  a  contrite  spirit,  is.lvu.i5; 
UvL  2.     And  the  reason  why  God  will  manifest  so 
much  respect  to  one  so  qualified,  is  because  he  car- 
ries it  so  becomingly  towards  him.    lie  comes  and 
lies  at  his  feet,  and  discovers  a  quickness  of  sense, 
and  apprehensiveness  of  whatever  may  be  dishon- 
ourable and  distasteful  to  God.  Ps.  xxxviii.  4.    And  if 
tbe  Lord  doth  at  any  time  but  shake  his  rod  over 
liim,  lie  comes  trembling,  and  kisses  the  rod,  and 
Bays,  •  It  «  the  Lord  ;  let  bim  do  what  seemcth  him 
good,'  1  sa.  lii.  18.      lie  is  sensible  be  hath  sinned 
and  gone  astray  like  a  lost  sheep,  and,  therefore, 
will  justify  God  in  liis  severest  proceedings  against 
liiui.    This  broken  heart  is  also  a  pliable  and  flex- 
ible heart,  and  prepared  to  receive  whatsoever  im- 


pressions God  shall  make  upon  it,  and  is  ready  to 
be  moulded  into  any  frame  that  shall  best  please 
the  Lord.  He  says,  with  Samuel,  'Speak,  Lord, 
for  thy  servant  heareth,'  iSa.iii.io.  And  with  David, 
'  When  thou  saidst,  Seek  ye  my  face  ;  my  heart  said 
unto  thee,  Thy  face,  Lord,  will  I  seek,'  rs.  x.xvii.  8. 
And  so  with  Paul,  who  tremblingly  said,  '  Lord, 
what  wilt  thou  have  me  to  do?  '  Ac.  ix.  6. 

Now,  therefore,  surely  such  a  heart  as  this  is 
must  needs  be  very  delightful  to  God.  He  says  to 
us,  '  My  son,  give  me  thine  heart.'  Pr.  x.viii.  2g.  But, 
doubtless,  lie  means  there  a  broken  heart:  an  un- 
broken lieart  we  may  keep  to  ourselves ;  it  is  the 
broken  heart  which  God  will  have  us  to  give  to 
him ;  for,  indeed,  it  is  all  the  amends  that  the  best 
of  us  are  capable  of  making,  for  all  the  injury  we 
have  done  to  God  in  sinning  against  him.  We  are 
not  able  to  give  better  satisfaction  for  breaking 
God's  laws,  than  by  breaking  our  own  hearts  ;  this 
is  all  that  we  can  do  of  that  kind  ;  for  the  blood  of 
Christ  only  must  give  the  due  and  full  satisfaction 
to  the  justice  of  God  for  what  provocations  we  are 
at  any  time  guilty  of;  but  all  that  we  can  do  is  to 
accompany  the  acknowledgments  we  make  of  mis- 
carriages with  a  broken  and  contrite  spirit.  There- 
fore we  find,  that  when  David  had  committed  those 
two  foul  sins  of  adulter^'  and  murder,  against  God, 
he  saw  that  all  his  sacrifices  signified  nothing  to 
the  expiating  of  his  guilt;  therefore  he  brings  to 
God  a  broken  heart,  which  carried  in  it  the  best 
expression  of  indignation  against  himself,  as  of  the 
highest  respect  he  could  show  to  God,  2  Co,  vU.  ii. 

The  day  in  which  we  live,  and  the  present  cir- 
cumstances which  the  people  of  God  and  these 
nations  are  under,  do  loudly  proclaim  a  very  great 
necessity  of  being  in  this  broken  and  tender  frame; 
for  Avho  can  foresee  what  will  be  the  issue  of  these 
violent  fermentations  that  are  amongst  us  ?  Who 
knows  what  will  become  of  the  ark  of  God  ? 
Therefore  it  is  a  seasonable  duty  with  old  Eli  to 
sit  trembling  for  it.  Do  we  not  also  hear  the  sound 
of  the  trumpet,  the  alarm  of  wars ;  and  ought  we 
not,  with  the  prophet,  to  cry  out,  '  My  bowels,  my 
bowels !  I  am  pained  at  my  very  heart ;  my  heart 
maketli  a  noise  iu  me,  I  cannot  hold  my  peace,'  (fcc. 
.le.  iv.  19.  Thus  was  that  holy  man  afi"ected  with  the 
consideration  of  what  might  befal  Jerusalem,  the 
j  temple  and  ordinances  of  God,  itc,  as  the  conse- 


A   PREFACE   TO   THE   READER. 


CS7 


quence  of  the  present  dark  dispensations  they  were 
luuler.  Will  not  a  humble  posture  best  become  us 
when  we  have  humbling-  providences  in  prospect? 
Mercy  and  judgment  seem  to  be  struggling  in  the 
same  womb  of  providence ;  and  wliiob  will  come 
first  out  we  know  not;  but  neither  of  them  can  we 
comfortably  meet,  but  with  a  broken  and  a  contrite 
spirit.  If  judgment  comes,  Josiah's  posture  of  ten- 
derness will  be  tbe  best  we  can  be  found  in ;  and 
also  to  say,  with  David,  '  My  flesh  trembleth  for 
fear  of  thee,  and  1  am  afraid  of  tby  judgments.' 
Ps.  cxix.  120.  It  is  very  sad  when  God  smites,  and 
we  are  not  grieved ;  which  the  prophet  complains 
of,  '  Thou  hast  stricken  them,  but  they  have  not 
grieved,'  «fc;c.  *  They  have  made  their  faces  harder 
than  a  rock,  they  have  refused  to  return.'  Je.  v.  3. 

But  such  as  know  the  power  of  his  anger  will 
have  a  deep  awe  of  God  upon  their  hearts,  and,  ob- 
serving him  in  all  his  motions,  will  have  the  great- 
ests  apprehensions  of  his  displeasure.  So  that 
when  he  is  coming  forth  in  any  terrible  dispensation, 
they  will,  according  to  their  duty,  prepare  to  meet 
him  with  a  humble  and  broken  heart.  But  if  he 
should  appear  to  us  in  his  goodness,  and  farther 
lengthen  out  the  day  of  our  peace  and  liberty,  yet 
still  the  contrite  frame  will  be  most  seasonable ; 
then  will  be  a  proper  time,  with  Job,  to  abhor  our- 
selves in  dust  and  ashes,  and  to  say,  with  David, 
•  Wlio  am  I  that  thou  hast  brought  me  hitherto!' 

Job  xlii.  6 ;  2  Sa.  vii.  IS. 

But  we  must  still  know  that  this  broken  tender 
heart  is  not  a  plant  that  grows  in  our  own  soil,  but 
is  the  peculiar  gift  of  God  himself.  He  that  made 
the  heart  must  break  the  heart.  We  may  be  under 
heart-breaking  providences,  and  yet  the  heart  re- 
main altogether  unbroken  ;  as  it  was  with  Pharaoh, 
whose  heart,  though  it  was  under  the  hammers  of 
ten  terrible  judgments,  immediately  succeeding  one 
another,  yet  continued  hardened  against  God.  The 
heart  of  man  is  harder  than  hardness  itsulf,  till  God 
softeneth  and  breads  it.  Men  move  not,  they  relent 
not,  let  God  thunder  never  so  terribly;  let  God,  in 
the  greatest  earnest,  cast  abroad  his  firebrands, 
arrows,  and  death,  in  the  most  dreadful  representa- 
tions of  wrath  and  judgment,  yet  still  man  trembles 
not,  nor  is  any  more  astonished  than  if  in  all  this 
God  were  but  in  jest,  till  he  comes  and  falls  to  work 
with  him,  and  forces  him  to  cry  out,  What  have  I 
done?    What  shall  I  do? 

Therefore  let  us  have  recourse  to  him,  who,  as  he 
gives  the  new  heart,  so  also  therewith  the  broken 
heart.  And  let  men's  hearts  be  never  so  hard,  if 
God  cjines  once  to  deal  effectually  with  them,  they 
shall  become  mollified  and  tender;  as  it  was  with 
those  hardened  Jews  who,  by  wicked  and  cruel  bauds, 
murdered  the  Lord  of  life :  though  they  stouted  it 
out  a  great  while,  yet  how  suddenly,  when  God 
broudit  them  under  the  hammer  of  his  Word  and 


Spirit,  in  Peter's  powerful  ministry,  were  they 
broken,  and,  being  pricked  in  their  hearts,  cried 
out,    'Men   and   brethren,   what   shall   we   do^' 

Ac.  ii.  C7. 

And  tlie  like  instance  we  have  in  the  jailor,  who 
was  a  most  barbarous,  hard-hearted  wretch ;  yet, 
when  God  came  to  deal  with  him,  he  was  soon 
tamed,  and  his  heart  became  exceeding  soft  and 
tender.  Ac.  xvi.  2D,  30. 

Men  may  speak  long  enough,  and  tlic  heart  not 
at  all  be  moved ;  but  ♦  The  voice  of  the  Lord  is 
powerful,  the  voice  of  the  Lord  is  full  of  majesty,' 
and  breaketh  the  rocks  and  cedars.  i'8.  nix.  4.  He 
turns  •  the  rock  into  a  standing  water,  the  flint  into 
a  fountain  of  waters.'  I's.  cxw.  s.  And  tliis  is  a 
glorious  work  indeed,  that  hearts  of  stone  should 
be  dissolved  and  melted  into  waters  of  godly  sor- 
row, working  repentance  not  to  be  repented  of. 
2  Co.  vii.  10. 

W^hen  God  speaks  effectually  the  stoutest  heart 
must  melt  and  yield.  Wait  upon  God,  then,  for  the 
softening  thy  heart,  and  avoid  whatsoever  may  be 
a  means  of  hardening  it;  as  the  apostle  cautions 
the  Hebrew.s,  'Take  heed, -lest  any  of  you  be 
hardened  through  the  deceitfulness  of  sin.'  lie. iii.  la. 

Sin  is  deceitful,  and  will  harden  all  those  that 
indulge  it.  The  more  tender  any  man  is  to  his  lust, 
the  more  will  he  be  hardened  by  it.  There  is  a 
native  hardness  in  every  man's  heart;  and  thougli 
it  may  be  softened  by  gospel  means,  yet  if  those 
means  be  afterwards  neglected,  the  heart  will  fall 
to  its  native  hardness  again :  as  it  is  with  the  wax 
and  the  clay.  Therefore,  how  much  doth  it  behove 
us  to  keep  close  to  God,  in  the  use  of  all  gospel- 
means,  whereby  our  hearts  being  once  softened, 
may  be  always  kept  so;  which  is  best  done  by  re- 
peating the  use  of  those  means  which  were  at  first 
blessed  for  the  softening  of  them. 

The  following  treatise  may  be  of  great  use  to 
the  people  of  God — through  his  blessing  accom- 
panying it — to  keep  their  hearts  tender  and  broken, 
when  so  many,  after  their  hardness  and  impenitent 
heart,  are  treasuring  up  wrath  against  the  day  of 
wrath,  iio.  iL  5. 

0  let  none  who  peruse  this  book  herd  with  that 
generation  of  hardened  ones,  but  be  a  companion 
of  all  those  that  mourn  in  Ziou  and  whose  liearis 
are  broken  for  their  own,  the  church's,  and  the 
nation's  provocations;  who,  indeed,  are  the  only 
likely  ones  that  will  stand  in  the  gap  to  divert 
judgments.  When  Shishak,  king  of  Lgypt,  with 
a  great  host,  came  up  against  Judah,  and  having 
taken  their  frontier  fenced  cities,  they  sat  down 
before  Jerusalem,  which  put  them  all  under  a  great 
consternation  ;  but  the  king  and  princes  upon  this 
humbled  themselves;  the  Lord  scuds  a  gracious 
message  to  them  by  Shemaiah  the  proi)het,  the 
import  whereof  was,  That  because  they  humbled 


688 


TiiE   CONTENTS   OF  THIS   BOOK. 


flicmsclvcs.  the  Lor.l  woiil.l  not  ilcstroy  tliem,  nor 
pour  out  his  wrath  upon  them,  by  the  liaiiJ  of 

JShishak.    2  Cb.  xii.  5-7. 

The  greater  the  party  is  of  mourning  Christians, 
the  more  hope  we  have  that  the  storm  impending 
iiiav  bo  blown  over,  and  the  blessings  enjoyed  may 
yot'he  continued.  As  long  as  there  is  a  sighing 
party  we  may  hope  to  be  yet  preserved  ;  at  least, 
such  will  have  the  mark  set  upon  tliemselves 
which  shall  distiiimiish  them  from  those  whom  the 
slaughtermen  shall  receive  commission  to  destroy. 

Tze.  ix.  i-a. 

i)Ut  1  shall  not  further  enlarge  the  porcli,  as  de- 
signing to  make  way  for  the  reader's  entrance  into 
the  house,  where  I  doubt  not  but  he  will  be  pleased 


with  the  furniture  and  provision  he  finds  in  it.  And 
I  shall  only  further  assure  him,  that  this  Avhole  hook 
was  not  o;dy  prepared  for,  hut  also  put  into,  the 
press  by  the  author  himself,  whom  the  Lord  was 
pleased  to  remove — to  the  great  loss  and  unexpres- 
sible  grief  of  many  precious  souls — before  the 
sheets  could  be  all  wrought  off. 

And  now,  as  I  hinted  in  the  beginning,  that 
what  was  transcribed  out  of  the  author's  heart  into 
the  book,  may  be  transcribed  out  of  the  book  into 
the  hearts  of  all  who  shall  peruse  it,  is  the  desire 
and  prayer  of 

A  lover  and  honourer  of  all  saints  as  such, 


Sept.  21, 1CS3. 


Geouge  Cokayn. 


TIIE   CONTENTS    OF    THIS    BOOK. 


T.  Tiir  TEXT  oPEXFn  in  the  many  workins:?  (if  the  heart,  6S9 

II.  'llie  doctrine,  assertion, demonstration,  and  conclusion, 

that  a  broken  and  truly  contrite  hcai't  is  an  excel- 
lent heart, — 
First,  This  evident  from  the  comparison.  Second,  Of 
great  esteem  with  God.  T/iird,  God  does  not  only 
love  such,  hut  he  must  dwell  with  him.  Fourth,  God 
doth  not  only  prefer  such  a  heart,  but  reserveth  for 
it  his  choice  cordials.  Fifth,  God  gave  his  Son  a 
special  charge  of  such.  Hixth,  As  God  prefers  such 
a  heart,  so  he  hath  promised  to  save  him,       .         .   690 

III.  ^Vhat  a  broken  heart,  and  what  a  contrite  spirit  is. 
There  are  four  particulars — First,  What  a  heart  is, 
that  is  not  broken  and  made  contrite,  in  ten  par- 
ticulars. Second,  How  the  heart  is  broken.  Tlilrd, 
AVhat  the  heart  is  when  brolcen.  Fourth,  The  signs 
of  a  broken  heart,  iu  six  particulars — 1.  He  is  a 
sensible  man,  iu  five  partii:ulars;  2.  He  is  a  very 
sorrowful  man,  in  three  particulars ;  3.  The  man 
with  a  broken  heart  is  a  humble  man,  in  six  par- 
ticulars ;  4.  The  broken  hearted  man  is  a  man  th:it 
sees  himself  in  spirituals  to  be  poor ;  5.  The  broken 
hearted  man,  he  is  a  crying  one ;  G.  The  broken 
heart  trcmblcth  at  God's  Word.    .         .         .         .693 

IV.  The  necessity  there  is  that  the  heart  must  he  broken  ; 
fjr  (Jirsf),  man,  take  hiui  as  he  comes  into  the 
world,  as  to  evangelical  things  ;  and  tliere  he  is  as 
one  dead.  (2.)  Man,  how  wise  soever  in  temporal 
things,  take  him  as  he  comes  into  the  world,  he  is 
yet  a  fool.  (3  )  .Man,  take  him  as  he  comes  into  the 
world,  and  he  is  not  oiJy  a  dead  man  and  a  fool,  but 
n  proud  man  also.  (4.)  Man,  take  him  as  he  comes 
ii.to  the  World,  he  is  not  only  a  dead  man,  a  fool,  aud 
proud,  but  al^o  self-willed  and  headstrong.  (5.)  Man, 
lis  he  comes  into  the  world,  is  not  only  a  dead  man, 
n  fool,  proud,  and  sclf-wilkd,  but  also  a  fearless 
creature.  [>">.)  Man,  as  he  comes  into  the  world,  is 
not  only  a  dead  man,  a  fool,  proud,  self-willed,  aud 
fearless,  but  ho  is  a  false  believer.  (7.)  Man,  as  he 
comes  into  tlie  world,  he  is  uot  only  a  dead  man,  a 
fool,  proud,  self-willed,  I'cailess,  and  a  false  believer, 
but  a  great  lover  of  sin.     (8.)  Man,  as  he  comes 


into  the  world,  is  not  only  a  dead  man,  a  fool,  prond, 
self-wiUed,  fearless,  a  false  believer,  and  lover  of  sin, 
but  a  wild  mau.  (9.)  Man,  as  he  comes  into  the 
world,  is  not  only  a  dead  man,  a  fool,  proud,  self- 
willed,  fearless,  a  false  believer,  a  lover  of  sin,  and  a 
wild  man,  but  a  man  that  disrelishes  the  things  of 
the  kingdom  of  God,  ......  702 

V.  The  reasons  why  a  broken  heart  is  esteemed  by  God 

such  an  excellent  thing.  First,  then,  a  broken  heart 
is  the  handiwork  of  God.  2.  A  broken  heart  is,  in 
the  sight  of  God,  an  excellent  thing,  because  it  is 
submissive.  3.  A  broken  heart  to  God  is  an  excel- 
lent thing,  because  it  has  a  high  esteem  for  Christ. 
4;  A  broken  heart  is  of  great  esteem  with  God,  be- 
cause it  is  a  thankful  heart,  ....  709 

VI.  Advantages  that  a  Christian  gets  ly  keeping  his 
heart  tender.  To  keep  this  broken  heart  is  an 
excellent  thing:  and,  tirst,  this  is  a  way  to  maintaia 
in  thy  soul  a  fear  of  siuniug  agaiust  God,  set  forth 
in  six  more  particulars. 

[Iloti;  to  keep  the  heart  tender."] 

Question.  But  what  should  a  Christian  do,  when  God 
has  broken  his  heart,  to  keep  it  tender?  answered, — 
lirst.  In  six  several  cautious.  Second.  Labour  after 
the  knowledge  of  God,  iu  five  directions,         .         .712 

VIT.  The  Use.  1.  From  the  truth  of  the  matter.  2.  Is 
this  a  truth  ?  T'hen  it  shows  us  a  reason  why  God 
breaks  some  men's  hearts  for  sin.  3.  This  may  then 
teach  us  what  estimation  to  set  upon  a  broken  heart. 
4.  This  should  encourage  them  that  have  this  broken 
heart,  to  come  to  God  with  it.  5.  If  a  broken  heart 
be  of  such  esteem  with  God,  then  why  should  some 
be  afraid  of  a  broken  heart?  Lastly,  If  a  broken 
heart  be  a  thing  of  so  great  esteem  with  God,  and  if 
duties  cannot  be  rightly  performed  by  a  heart  that 
has  not  been  broken,  then  this  shows  the  v.anity  of 
those  people's  minds  who  worship  God  with  an  un- 
broken heart,       .......  714 

A  III.  Objections  answered.  1.  Li  this  saying,  some  may 
say  I  am  too  rigid.  2.  Objection,  But  there  are  they 
that  are  godly  educated.  3.  Objection,  But  some 
men  are  not  so  debauched  and  profane  as  others,    .  719 


THE   ACCEPTABLE  SACRIFICE,   ETC. 


689 


THE    ACCEPTABLE   SACRIFICE; 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


<^TIIE  SACRIFICES  OF  GOD  are  A  BROKEN  SPIRIT:  A 
BROKEN  AND  A  CONTRITE  HEART,  0  GOD,  lUOU 
WILT  NOT  DESPISE.' — FSAL.   LI.    17. 

Tins  pf?a]ni  is  David's  penitential  psalm.  It  may 
lie  fitly  so  called,  because  it  is  a  psalm  by  wbich 
is  manifest  the  unfeigned  sorrow  which  he  had  for 
his  horrible  sin,  in  defiling  of  Bathsheba,  and  slay- 
ing Uriali  her  husband;  a  relation  at  large  of  which 
you  have  in  the  11th  and  12th  of  the  Second  of 
Samuel.  Many  workings  of  heart,  as  this  psalm 
showeth,  this  poor  man  had,  so  soon  as  conviction 
did  fall  upon  his  spirit.  One  while  he  cries  fur 
mercy,  then  he  confesses  his  heinous  offences,  then 
he  bewails  the  depravity  of  his  nature  ;  sometimes 
he  cries  out  to  be  washed  and  sanctified,  and  then 
again  he  is  afraid  that  God  will  cast  him  away  from 
liis  presence,  and  take  his  Holy  Spirit  utterly  from 
him.  And  thus  he  goes  on  till  he  comes  to  the 
text,  and  there  he  stayeth  his  mind,  finding  in 
himself  that  heart  and  spirit  which  God  did  not 
dislike ;  *  The  sacrifices  of  God,'  says  he,  '  are  a 
broken  spirit;'  as  if  he  should  say,  I  thank  God  I 
liave  that.  '  A  broken  and  a  contrite  heart,'  says 
he,  '  0  God,  thou  wilt  not  despise;'  as  if  he  should 
Bay,  I  thank  God  I  have  that. 

[1.     The  TEST  OPENED    IN    THE    MANY    WORKINGS  OF 
THE  HEART.] 

The  words  consist  of  two  parts.  First.  An  as- 
sertion. Second.  A  demonstration  of  that  assertion. 
The  assertion  is  this,  '  The  sacrifices  of  God  are  a 
broken  spirit.'  The  demonstration  is  this,  '  Be- 
cause a  broken  and  a  contrite  heart  God  will  not 
despise.' 

In  the  assertion  we  have  two  things  present 
themselves  to  our  consideration.  First.  That  a 
broken  spirit  is  to  God  a  sacrifice.  Second.  That 
it  is  to  God,  as  that  which  answereth  to,  or  goctii 
be3'ond,  all  sacrifices,  •  The  sacrifices  of  God  are 
a  broken  spirit.' 

The  demonstration  of  this  is  plain:  for  that  heart 
God  will  not  despise  it.  'A  broken  and  a  contrite 
heart,  0  God,  thou  wilt  not  despise.'  Whence  I 
draw  this  conclusion  :  That  a  spirit  rightly  broken, 
a  heart  truly  contrite,  is  to  God  an  excellent  thing. 
Tliat  is,  a  thing  that  goeth  beyond  all  external 
duties  whatever;  for  that  is  intended  by  this  say- 
in<r.  The  sacrifices,  because  it  answereth  to  all 
sacrifices  which  we  can  offer  to  God;  yea  it  servcth 
in  the  room  of  all :  all  our  sacrifices  without  this 
are  nothing;  this  alone  is  all. 

VOL.  I. 


There  are  four  tl)iiig3  tliat  are  very  acceptable 
to  God.     The 

First  is  The  sacrifice  of  the  body  of  Christ  for 
our  sins.  Of  this  you  read.  He.  i. ;  for  there  you 
have  it  preferred  to  all  burnt-offerings  and  sacri- 
fices; it  is  this  that  pleaseth  God;  it  is  this  that 
sanctifieth,  and  so  setteth  the  people  acceptable  in 
the  sight  of  God. 

Second.  Unfeigned  love  to  God  is  counted  better 
tlian  all  sacrifices,  or  external  parts  of  worship. 
'  And  to  love  him  [tlie  Lord  thy  God]  with  all  the 
heart,  and  with  all  the  understanding,  and  with  all 
the  soul,  and  with  all  the  strength,  and  to  love  hi$ 
neighbour  as  himself,  is  more  tlian  all  wjiole  burnt- 
offerings  and  sacrifices.'  Mar.  xii.  33. 

Third.  To  walk  holily  and  humbly,  and  obedi- 
ently, towards  and  before  God,  is  another.  Hath 
the  Lord  as  great  delight  in  burnt-offerings  and 
sacrifices,  as  in  obeying  the  voice  of  the  Lord  ? 
— *  Behold,  to  obey  is  better  than  sacrifice ;  ami 
to  hearken  than  the  fat  of  rams.'  Mi.  vi.  6— 8.  i  Sa. 

XV.  22. 

Fourth.  And  this  in  our  text  is  the  fdurth  : 
'  The  sacrifices  of  God  are  a  broken  spirit:  a  broken 
and  a  contrite  heart,  0  God,  thou  wilt  not  de- 
spise.' 

But  note  by  the  way,  that  this  broken,  this  broken 
and  contrite  heart,  is  thus  excellent  only  to  God: 
'  0  God,'  saith  he,  '  thou  wilt  not  despise  it.'  By 
which  is  implied,  tlie  world  have  not  this  esteem 
or  respect  for  such  a  heart,  or  for  one  that  is  of  a 
broken  and  a  contrite  spirit.  No,  no,  a  man,  a 
woman,  that  is  blessed  with  a  broken  heart,  is  so 
far  off  from  getting  by  that  esteem  with  the  world, 
that  they  are  but  burdens  and  trouble  houses 
wherever  they  are  or  go.  Such  people  carry  with 
them  molestation  and  disquietment :  they  are  in 
carnal  families  as  David  was  to  the  king  of  Gath, 
troublers  of  the  house,  i  ?a.  xxi. 

Their  sighs,  their  tears,  their  day  and  night 
groans,  their  cries  and  prayers,  and  solitary  car- 
riages, put  all  the  carnal  family  out  of  order.* 
Hence  you  have  them  brow-beaten  by  some,  con- 
temned liy  others,  yea,  and  their  company  fled 
from  and  deserted  by  others.  But  mark  the  icxi, 
'  A  broken  and  a  contrite  heart,  0  God,  thuu  wilt 
not  despise,'  but  rather  accept;  for  not  to  despise 
is  with  God  to  esteem  and  sot  a  high  price  upon. 

*  This  is  beautifully  .ind  most  impressivdy  described  in  the 
PUf/riih's  Fro;r('ss,  when  the  bitter  leeliiifrs  of  poor  l'hristi:iii 
under  conviclions  of  sin,  aLrm  Ills  family  and  jiiit  it  (jiiil^ 
i  'out  of  Older.' — Eu. 

48 


coo 


THE  ACCEPTABLE   SACRIFICE,   OR 


[H.  TlIR  POCrniNE,  assertion-,  DEMOXSTnAIIOX, 
AND  CONCJ.USIOX,  THAT  A  BKOKEN^  AND  TRULY 
CONTRITE  IIEAUT  IS  AN  EXCELLENT  HEART.] 

Vnit  WO  will  deinonstrato  by  several  particulars, 
that  a  broken  sjjirit,  a  spirit  kigutly  broken,  au 
heart  truly  contrite,  is  to  God  an  excellent  thing. 
First.  This  is  evident  from  the  comparison,  'Thou 
desircst  not  sacrifice,  else  would  I  give  it,  thou  de- 
lightest  not  in  burnt-offering.  The  sacrifices  of  God 
are  a  broken  spirit,'  kc.  Mark,  he  rejecteth  sacri- 
fices, 0 Jerings  and  sacrifices :  that  is,  all  Levitical 
ceremonies  under  the  law,  and  all  external  perform- 
ances under  the  gospel ;  but  acceptctli  a  broken 
heart.  It  is  therefore  manifest  by  this,  were  there 
nothing  else  to  be  said,  that  proves,  that  a  heart 
rightly  broken,  a  heart  truly  contrite,  is  to  God  an 
excellent  thing ;  for  as  you  see  such  a  heart  is  set 
before  all  sacrifice ;  and  yet  they  were  the  ordin- 
ances of  God,  and  things  that  he  commanded  ;  but 
lo,  a  broken  spirit  is  above  them  all,  a  contrite 
heart  goes  beyond  them,  yea,  beyond  them  when 
put  all  together.  Thou  wilt  not  have  the  one,  thou 
wilt  not  despise  the  other.  0  brethren,  a  broken 
and  a  contrite  heart  is  an  excellent  thing.  Have 
I  said  a  broken  heart,  a  broken  and  a  contrite  heart 
is  esteemed  above  all  sacrifices ;  I  will  add, 

Secoiul.  It  is  of  greater  esteem  with  God  than  is 
cither  heaven  or  eartli;  and  that  is  more  than  to  be 
Bet  before  external  duties,      *  Thus  saith  the  Lord, 
The  heaven  is  my  throne,  and  the  earth  is  my  foot- 
stool, where  is  the  house  that  ye  build  unto  me  ?  and 
where  is  the  place  of  my  rest?    For  all  those  things 
hath  mine  hand  made,  and  all  those  things  have 
been,  saith  the  Lord:  but  to  this  man  will  I  look, 
even  to  luj/i  tluU  is  poor  and  of  a  contrite  spirit,  and 
trembleth  at  my  word.'  Is.  kvi.  i, 2.     Mark,  God  saith, 
he  hath  made  all  these  things,  but  he  doth  not  say, 
tliat  he  will  luok  to  them,  that  is,  take  complacency 
and  delight  in  them ;  no,  there  is  that  wanting  in 
all  that  he  hath  made  that  should  take  up  and  de- 
light his  heart.     But  now%  let  a  broken-hearted  sin- 
ner come  before  him ;  yea,  he  ranges  the  world 
throughout  to  find  out  such  an  one,  and  having 
found  him,  'To  this  Jmn,'  saith  he,  'will  I  look.' 
I  say  agam,  that  such  a  man  to  him  is  of  more 
value  than  is  cither  heaven  or  earth;  'They,'  saith 
l.e,  '  shall  wax  old;'  '  they  shall  perish'  and  vanish 
away ;  but  this  man  he  continues :  he,  as  is  pre- 
fcutcd  to  U8  in  another  place,  under  another  char- 
acter, 'ho  shall  abide  for  ever,'  ik. i.  10-12. iJu. ii.  17. 
•To  this  Tiiau  will  1  look,'  with  this  man  will  I 
be  delighted;  for  so  to  louk  doth  sometimes  signify, 
*  Thou    hast    ravished    my  heart,    my  sister,  my 
spouse,'  saith  Christ  to  his  humble-hearted,  '  thou 
hast  ravished  my  heart  with  one  of  thine  eyes,'  Ca. 
«v  9.     While  it  is  as  a  conduit  to  let  the  rivers  out 
of  thy  broken  heart.     1  am  taken,  saith  he,  '  with 


one  chain  of  thy  neck,'  Ca.  iv.9.  Here  you  see  he  looks 
and  is  ravLshed,  he  looks  and  is  taken,  as  it  saith  in 
another  place,  '  The  king  is  held  in  the  galleries ;' 
that  is,  is  taken  with  his  beloved,  with  the  dove's 
eyes  of  his  beloved,  with  the  contrite  spirit  of  bis 
people,  Ca.  vii.  5;  i.  15.  But  it  is  not  thus  reported  of 
him  with  respect  to  heaven  or  earth:  them  he  sets 
more  lightly  by,  them  he  'reserves  unto  fire  against 
the  day  of  judgment  and  perdition  of  ungodly  men,' 
2Pe.  iii.  7.  but  the  broken  in  heart  are  his  beloved, 
his  jewels. 

Wherefore,  what  I  have  said  as  to  this  must  go 
for  the  truth  of  God,  to  wit.  That  a  bi-oken-hearted 
sinner,  a  sinner  with  a  contrite  spirit,  is  of  more 
esteem  with  God  than  is  either  heaven  or  earth, 
lie  saith  he  hath  made  them,  but  he  doth  not  say 
he  will  look  to  them,  lie  saith  they  are  his  throne 
and  footstool,  but  he  doth  not  say  they  have  taken 
or  ravished  his  heart.  No,  it  is  those  that  are  of 
a  contrite  spirit  do  this.  But  there  is  yet  more  in 
the  words,  '  To  this  man  will  I  look:'  that  is,  For 
this  man  will  I  care,  about  this  man  will  1  camp, 
I  will  put  this  man  under  my  protection ;  for  so  to 
look  to  one  doth  sometimes  signify;  and  I  take  the 
meaning  in  this  place  to  be  such.  Pr.  x.wii.  23.  Je.  x.wix. 
12;  xl.  4.  '  The  Lord  upholdeth  all  that  fall,  and  rais- 
eth  up  all  those  that  be  bowed  down,'  Ps.  cxiv. u.  And 
the  broken-hearted  are  of  this  number;  wherefore 
he  careth  for,  campeth  about,  and  hath  set  his  eyes 
upon  such  an  one  for  good.  This,  therefore,  is  a 
second  demonstration  to  prove,  that  the  man  that 
hath  his  spirit  rightly  broken,  his  heart  truly  con- 
trite, is  of  great  esteem  with  God, 

Third.  Yet  further,  God  doth  not  only  prefer 
such  an  one,  as  has  been  said,  before  heaven  and 
earth,  but  he  loveth,  he  desireth  to  have  that  man 
for  an  intimate,  for  a  companion ;  he  must  dwell ; 
he  must  cohabit  with  him  that  is  of  a  broken  heart, 
with  such  as  are  of  a  contrite  spirit.  '  For  thus 
saith  the  high  and  lofty  One  that  inhabiteth  eter- 
nity, whose  name  is  Holy,  I  will  dwell  in  the  high 
and  holy  2^1<^CG>  v>\i\\  him  also  that  is  of  a  contrite 
and  hmnble  spirit,'  inc.  is.  Mi.  1.5. 

Behold  here  both  the  majesty  and  condescension 
of  the  high  and  lofty  One ;  his  majesty,  in  that  he 
is  high,  and  the  inhabiter  of  eternity ;  '  I  am  the 
high  and  lofty  One,'  saith  he,  '  I  inhabit  eternity,' 
Verily  this  consideration  is  enough  to  make  tlie 
broken-hearted  man  creep  into  a  mouse-hole  to  hide 
himself  from  such  a  majesty  !  But  behold  his  heart, 
his  condescending  mind  ;  1  am  for  dwelling  also 
with  him  that  hath  a  broken  heart,  with  him  that 
is  of  a  contrite  spirit;  that  is  the  man  that  1  would 
converse  with,  that  is  the  man  w-ith  whom  I  will 
cohabit;  that  is,  he,  saith  God,  I  will  choose  fori 
my  companion.  For  to  desire  to  dwell  with  one 
supposeth  all  these  things ;  and  verily,  of  all  the 
men  in  the  world,  none  have  ac(juaintance  with  God, 


c«i 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


691 


none  understand  what  comnuinion  with  liim,  aud 
what  his  teachings  mean,  but  such  as  are  of  a 
broken  and  contrite  heart.  '  He  is  nigh  unto  them 
that  are  of  a  broken  spirit.'  Ps. xxxiv.  18.  These  arc 
they  intended  in  the  1 4th  Psalm,  where  it  is  said, 
'  The  Lord  looked  down  from  heaven,  -  to  see  if 
any  did  understand  and  seek  God;'  that  he  might 
find  some  body  in  the  world  with  whom  he  might 
converse ;  for  indeed  there  is  none  else  that  either 
undei-stand,  or  that  can  tend  to  hearken  to  him. 
God,  as  I  may  say,  is  forced  to  break  men's  hearts, 
before  he  can  make  them  willing  to  cry  to  him,  or  be 
willing  that  lie  should  have  any  concerns  with  them  ; 
the  rest  shut  their  eyes,  stop  their  ears,  withdraw 
their  hearts,  or  say  unto  God,  Be  gone.  Job  xxi.  u. 
But  now  the  broken  in  heart  can  tend  it;  he  lias 
leisure,  yea,  leisure,  and  Avill,  and  understanding, 
and  all;  and  therefore  is  a  fit  man  to  have  to  do  with 
God.  There  is  room  also  in  this  man's  house,  in 
this  man's  heart,  in  this  man's  spirit,  for  God  to 
dwell,  for  God  to  walk,  for  God  to  set  up  a  kingdom. 

Here,  therefore,  is  suitableness.  '  Can  two  walk 
together,'  saith  God,  '  except  they  be  agreed?'  Am. 
iii.  3.  The  broken-hearted  desireth  God's  company; 
when  wilt  thou  come  unto  me  ?  saith  he.  The 
broken-hearted  loveth  to  hear  God  speak  and  talk 
to  him.  Here  is  a  suitableness.  '  Make  me,' 
saith  he,  '  to  hear  joy  aud  gladness,  that  the  bones 
which  \\\o\x  hast  broken  may  rejoice.'  Ps. li.  8.  But 
here  lies  the  glory,  in  that  the  high  and  lofty  One, 
the  God  that  inhabiteth  eternity,  and  that  was  a 
high  and  holy  place  for  his  habitation,  should 
choose  to  dwell  with,  and  to  be  a  companion  of  the 
broken  in  heart,  and  of  them  that  are  of  a  contrite 
spirit.    Yea,  and  here  also  is  great  comfort  for  such. 

Fourth.  God  doth  not  only  prefer  such  a  heart 
before  ali  sacrifices,  nor  esteems  such  a  man  above 
heaven  and  earth ;  nor  yet  only  desire  to  be  of  his 
acquaintance,  but  he  reserveth  for  him  his  chief 
comforts,  his  heart-reviving  and  soul-cherishing 
cordials.  'I  dwell,'  saith  he,  with  such  to  revive 
them,  and  to  support  and  comfort  them,  '  to  revive 
the  spirit  of  the  humble,  and  to  revive  the  heart  of 
the  contrite  ones.'  Is.  ivii. is.  The  broken-hearted 
man  is  a  fainting  man;  he  has  his  qualms,  his  sink- 
ing fits;  he  ofttimes  dies  away  with  pain  and  fear; 
he  must  be  stayed  with  flagons,  and  comforted  with 
apples,  or  else  he  cannot  tell  what  to  do:  he  pines, 
he  pines  away  in  his  iniquity ;  nor  can  any  thing 
keep  him  alive  and  make  him  well  but  the  com- 
forts and  cordials  of  Almighty  God.  Kx.  xxxiii.  lo,  ll. 
Wherefore  with  such  an  one  God  will  dwell,  to  re- 
vive the  heart,  to  revive  the  spirit.  '  To  revive  the 
spirit  of  the  humble,  and  to  revive  the  heart  of  the 
contrite  ones.' 

God  has  cordials,  but  they  are  to  comfort  them 
that  are  cast  down,  2  Co.  vii.  g  ;  and  such  arc  the 
ibroken-hearted ;  as  for  them  that  arc  whole,  they 


need  not  the  physician.  Mar.  ii.  17.  They  are  the 
broken  in  spirit  that  stand  in  need  of  cordials; 
physicians  are  men  of  no  esteem  but  with  them 
that  feel  tlieir  sickness ;  and  this  is  one  reason 
why  God  is  so  little  accounted  of  in  the  world, 
even  because  they  have  not  been  made  sick  by  the 
wounding  stroke  of  God.  But  now  when  a  man 
is  wounded,  has  his  bones  broken,  or  is  made  sick, 
and  laid  at  the  grave's  mouth,  who  is  of  that 
esteem  with  him  as  is  an  able  physi'jian?  What 
is  so  much  desired  as  are  the  cordials,  comforts, 
and  suitable  supplies  of  the  skilful  physician  in 
those  matters.  And  thus  it  is  with  the  broken- 
hearted ;  he  needs,  and  God  has  prepared  for  him 
plenty  of  the  comforts  and  cordials  of  heaven,  to 
succour  and  relieve  his  sinking  soul. 

Wherefore  such  a  one  lieth  under  all  the  pro- 
mises that  have  succour  in  them,  and  consolation 
for  men,  sick  and  desponding  under  the  sense  of  sin 
and  the  heavy  wrath  of  God ;  and  they,  says  God, 
shall  be  refreshed  and  revived  with  them.  Yea, 
they  are  designed  for  them ;  he  hath  therefore 
broken  their  hearts,  he  hath  therefore  wounded 
their  spirits,  that  he  might  make  them  apt  to 
relish  his  reviving  cordials,  that  he  might  minister 
to  them  his  reviving  comforts.  For  indeed,  so 
soon  as  he  hath  broken  them,  his  bowels  yearn, 
and  his  compassions  roll  up  and  down  within  him, 
and  will  not  suffer  him  to  abide  afflicting.  Ephraim 
was  one  of  these;  but  so  soon  as  God  had  smitten 
him,  behold  his  heart,  how  it  works  towards  him. 
'Is  Ephraim,'  saith  he,  'my  dear  son?'  that  is, 
he  is  so ;  '  is  he  a  pleasant  child?'  that  is,  he  is  so ; 
'  for  since  I  spake  against  him,  I  do  earnestly  re- 
member him  still ;  therefore  my  bowels  are  troubled 
for  him ;  I  will  surely  have  mercy  upon  him,  saith 
the  Lord.'  Je.  xxxi.  13-20.  This  therefore  is  another 
demonstration. 

Fifth.  As  God  prefers  such  a  heart,  and  esteems 
the  man  that  has  it  above  heaven  and  earth ;  as 
he  covets  intimacy  with  such  an  one,  aud  prepares 
for  him  his  cordials;  so  when  he  sent  his  Sou 
Jesus  into  the  world  to  be  a  Saviour,  he  gave  him 
in  special  a  charge  to  take  care  of  such  ;  yea,  that 
was  one  of  the  main  reasons  he  sent  him  down 
from  heaven,  anointed  for  his  work  on  earth. 
'  The  Spirit  of  the  Lord  God  is  upon  me,'  saith 
he ;  '  because  he  hath  anointed  me  to  preach  the 
gospel  to  the  poor  ;  he  liath  sent  me  to  bind  up 
the  broken-hearted,'  tc.  Lu.  iv.  is.  I».  ixi.  1.  Now  that 
this  is  meant  of  Christ,  is  confirmed  byhisown  lips  ; 
for  in  the  days  of  his  flesh  he  takes  this  book  in 
his  hand,  when  he  was  in  the  synagogue  at  Naz- 
areth, and  read  this  very  place  unto  the  people; 
and  then  tells  them  that  that  very  day  that  Scrip- 
ture Avas  fullilled  in  their  ears.   Lu.  vi.  16— is. 

But  see,  these  are  tlie  souls  whose  welfare  is 
contrived   in   the  heavens.     God  consulted  their 


893 


THE   ACCEPTABLE   SACRIFICE,   OR 


nalvfttion.  tlicir  dcliveraucc,  tlieir  hcaltli,  before 
his  Son  caiue  down  irom  thence.  Doth  not  there- 
furo  tliis  Jcmoiistrate,  that  a  bi-okcu-heaiteJ  man, 
that  a  niau  of  a  contrite  spirit,  is  of  great  esteem 
with  Goil.  I  have  often  wondered  at  David  that 
he  should  give  Joab  and  the  men  of  war  a  charge, 
tiiat  they  take  heed  that  they  carry  it  tenderly 
to  that  young  rebel  Absalom  his  son.  2Sa.  xviii.  5. 
Uut  that  God,  tlie  high  God,  the  God  against 
whom  we  have  sinned,  should,  so  soon  as  he  has 
smitten,  give  his  Son  a  command,  a  charge,  a  com- 
mission to  take  care  of,  to  bind  up  and  lieal  the 
broken  in  heart;  this  is  that  wliieh  can  never  be  suf- 
ficiently admired  or  wondered  at  by  men  or  angels. 

And  as  this  was  his  commission,  so  he  acted; 
as  is  evidently  set  forth  by  the  parable  of  the  man 
who  fell  among  thieves.  He  went  to  him,  poured 
into  his  wounds  wine  and  oil  ;  he  bound  him  up, 
took  him,  set  him  upon  his  own  beast,  had  him  to 
an  inn,  gave  the  host  a  charge  to  look  well  to  him, 
with  money  in  hand,  and  a  promise  at  his  return 
to  recompence  him  in  what  farther  ho  should  be 
c:tpensivo  while  he  was  under  his  care.  Lu.  x.  30— 35. 
Ikliold,  tlierefore,  the  care  of  God  which  he  has 
fur  the  broken  in  heart;  he  has  given  a  charge  to 
Christ  his  Son,  to  look  well  to  them,  and  to  bind 
up  and  heal  their  wounds.  Behold  also  the  faith- 
fulness of  Christ,  who  doth  not  hide,  but  read  this 
commission  as  soon  as  he  entereth  upon  his  minis- 
try, and  also  falls  into  the  practical  part  thereof. 
'  Uc  healeth  the  broken  in  heart,  and  bindeth  up 
their  wounds.'   Ps.  cxlvii.  3. 

And  behold  again  into  whoso  care  a  broken 
heart  and  a  contrite  spirit  hath  put  this  poor  crea- 
ture ;  he  is  under  the  care  of  God,  the  care  and 
cure  of  Christ.  If  a  man  was  sure  that  his  dis- 
ease had  put  him  under  the  special  care  of  the 
king  and  the  queen,  yet  could  he  not  be  sure  of 
life,  he  might  die  under  their  sovereign  hands. 
Ay,  but  here  is  a  nuin  in  the  favour  of  God,  and 
under  the  hand  of  Christ  to  be  healed;  under 
whose  hand  none  yet  ever  died  for  want  of  skill 
and  power  in  him  to  save  their  life ;  wherefore  this 
man  must  live ;  Christ  has  in  commission  not  only 
to  bhid  \ip  his  wounds,  but  to  heal  him.  lie  has 
ot  himself  so  expounded  it  in  reading  his  commis- 
sion ;  wherefore  he  that  has  his  heart  broken,  and 
that  is  of  a  contrite  spirit,  must  not  oidy  be  taken 
in  hand,  but  healed;  healed  of  his  pahi,  grief,  sor- 
row, sin,  and  fears  of  death  and  hell-lire ;  where- 
fore he  adds,  that  he  must  give  unto  such  *  beauty 
for  ashes,  the  oil  of  joy  for  mourning,  the  gar- 
moat  of  praise  for  the  spirit  of  heaviness,'  and 
must  'comfort  all  that  mourn.'  u  ui.  2,  3.  This,  I 
►ay,  he  has  in  the  commission,  the  broken-hearted 
are  put  into  his  hand,  and  he  has  said  himself  he 
will  heal  him.  Hence  he  says  of  that  same  man, 
have  seen  his  way?,  and  will  heal  him;  1  will 


1 


lead  him  also,  and  restore  comforts  unto  him,  anj 
to  his  mourners ;  -  and  I  will  heal  him.'  U.  ivU.  is,  w 
And  this  is  a  fifth  demonstration. 

Sixth.  As  God  prefers  such  a  heart,  and  so 
esteems  the  man  that  has  it ;  as  he  desires  his 
company,  has  provided  for  him  his  cordials,  and 
given  a  charge  to  Christ  to  heal  him.  so  he  has  pro- 
mised in  conclusion  to  save  him.  '  He  saveth  such 
as  be  of  a  contrite  spirit,'  or,  as  the  margin  has 
it,  that  be  'contrite  of  spirit. 'Ps.  xxxiv.  is. 

And  this  is  the  conclusion  of  all ;  for  to  save  a 
man  is  the  end  of  all  special  mercy.  '  He  saveth 
such  as  be  of  a  contrite  spirit.'  To  save,  is  to 
forgive;  for  without  forgiveness  of  sins  we  cannot 
be  saved.  To  save,  is  to  preserve  one  in  this 
miserable  world,  and  to  deliver  one  from  all  those 
devils,  temptations,  snares,  and  destructions  that 
would,  were  we  not  kept,  were  we  not  preserved 
of  God,  destroy  us  body  and  soul  for  ever.  To 
save,  is  to  bring  a  man  body  and  soul  to  glory, 
and  to  give  him  an  eternal  mansion  house  in 
heaven,  that  he  may  dwell  in  the  presence  of  this 
good  God,  and  the  Lord  Jesus,  and  to  sing  to 
them  the  songs  of  his  redemption  for  ever  and 
ever.  This  it  is  to  be  saved ;  nor  can  any  thing- 
less  than  this  complete  the  salvation  of  the  sinner. 
Now,  this  is  to  be  the  lot  of  him  that  is  of  a  broken 
heart,  and  the  end  that  God  will  make  with  him  that 
is  of  a  contrite  spirit.  '  He  saveth  such  as  be  con- 
trite of  spirit.'   He  saveth  such !   This  is  excellent! 

But,  do  the  broken  in  spirit  believe  this?  Can 
they  imagine  that  this  is  to  be  the  end  that  God 
has  designed  them  to,  and  that  he  intended  to 
make  with  them  in  the  day  in  which  ho  began  to 
break  their  hearts?  No,  no;  they,  alas!  think 
quite  the  contrary.  They  are  afraid  that  this  is 
but  the  beginning  of  death,  and  a  token  that  they 
shall  never  see  the  face  of  God  with  comfort,  either 
in  this  world  or  that  which  is  to  come.  Hence 
they  cry,  '  Cast  me  not  away  from  thy  presence ;' 
or.  Now  I  am  '  free  among  the  dead  whom  God 
remembei-s  no  more.'  Ps.  u.  li;  kxxviii.  4, 5.  For  indeed 
there  goes  to  the  breaking  of  the  heart  a  visible 
appearance  of  the  wrath  of  God,  and  a  home 
charge  from  heaven  of  the  guilt  of  sin  to  the  con- 
science. This  to  reason  is  very  dreadful;  for  it 
cuts  the  soul  down  to  the  ground  ;  '  for  a  wounded 
spirit  who  [none]  can  bear?'  Pr.  xviii.  u. 

It  seems  also  now  to  this  man,  that  this  is  but 
the  beginning  of  hell;  but  as  it  were  the  first  step 
down  to  the  pit;  when,  indeed,  all  these  are  but 
the  beginnings  of  love,  and  but  that  which  makes 
way  fvr  life.  The  Lord  kills  before  he  makes 
alive;  ho  wounds  before  his  hands  make  whole. 
\ea,  he  does  the  one  in  order  to,  or  because  ho 
would  do  the  other;  he  wounds,  because  his  pur- 
pose is  to  heal;  '  he  maketh  sore,  and  bindeth  up; 
he  woundeth,  and  his  hands  make  whole.'  De.  xxxii. 


THE   EXCELLENCY   OF  A   BROKEN   IIEALT. 


69^ 


31.  1  ?a.  ii.  6.  Jub  v.  13.  Tlis  design,  I  say,  is  the  sal- 
vation of  the  soul.  He  scourgeth,  he  brealvcth  the 
lieart  of  every  sou  whom  he  receiveth,  and  woe  be 
to  him  whose  heart  God  hreaketh  not. 

And  thus  have  I  proved  what  at  first  I  asserted, 
namely,  that  a  spirit  rightly  broken,  an  heart 
truly  contrite,  is  to  God  an  excellent  thing.  'A 
broken  and  a  contrite  heart,  0  God,  thou  wilt  not 
despise.'  For  this  say  I,  First.  This  is  evident; 
for  that  it  is  better  than  sacrifices,  than  all  sacrifice. 
Second.  The  man  that  has  it  is  of  more  esteem  with 
God  than  heaven  or  earth.  Third.  God  coveteth 
such  a  man  for  his  intimate  and  house  companion. 
Fourth.  He  reserveth  for  them  his  cordials  and  spiri- 
tual comforts.  Fifth.  He  has  given  his  Son  a  charge, 
a  conmiandment  to  take  care  that  the  broken- 
hearted be  healed;  and  he  is  resolved  to  heal  them. 
Sixth.  And  concluded,  that  the  broken-hearted, 
and  they  that  are  of  a  contrite  spirit,  shall  be 
saved,  that  is,  possessed  of  the  heavens. 

[III.  What  a  broken  heart,  and  what  a 

CONTRITE  SPIRIT  IS.] 

I  come  now  in  order  to  show  you  what  a  broken 
heart  and  what  a  contrite  spirit  is.  This  must  be 
done,  because  in  the  discovery  of  this  lies  both  the 
CDmfort  of  them  that  have  it,  and  the  conviction  of 
them  that  have  it  not.  Now,  that  I  may  do  this 
the  better,  1  must  propound  and  speak  to  these 
four  things.  First.  I  must  show  you  what  an  one 
that  heart  is  that  is  not  broken,  that  is  not  contrite. 
Second.  I  must  show  you  how,  or  with  what  the 
lieart  is  broken  and  made  contrite.  Third.  Show 
you  how,  and  what  it  is,  when  broken  and  made 
contrite.  And,  Fourth.  I  shall,  last  of  all,  give 
you  some  signs  of  a  broken  and  contrite  heart. 

First.  For  the  first  of  these,  to  wit,  What  an 
one  that  heart  is,  that  is  not  a  broken,  that  is  not 
a  contrite  heart. 

First.  The  heart,  before  it  is  broken,  is  hard 
and  stubborn,  and  obstinate  against  God,  and  the 

salvation  of  the  soul.    Zee.  vii.  I3.  De.  ii.  SO;  ix.  27. 

Second.  It  is  a  heart  full  of  evil  imaginations 
and  darkness.   Ge.  xviii  12.  Ro.  i.  21. 

Jlu'rd.  It  is  a  heart  deceitful  and  subject  to  be 
deceived,  especially  about  the  things  of  an  eternal 
concernment,  is.  xUv.  20.  De.  xi.  ig. 

Fourth.  It  is  a  heart  that  rather  gathereth  ini- 
quity and  vanity  to  itself  than  anything  that  is 
good  for  the  soul.  rs.  xii.  g;  xdv.  11. 

Fifth.  It  is  an  unbelieving  heart,  and  one  that 
will  turn  away  from  God  to  sin.  He.  ill.  i-.  Be.  xvii.  17. 

Sixth.  It  is  a  heart  not  prepared  for  God,  being 
uncircumcised,  nor  for  the  reception  of  his  holy 

word.    2  Ch.  xii.  14.  Is.  Ixxviii.  8.  Ac.  vii.  51. 

Seventh.  It  is  a  heart  not  single,  but  double ;  it 
will  pretend  to  serve  God,  but  will  withal  lean  to 
tlie  devil  and  sin.  Ps.  xii.  2.  Ezc.  xixi'.i.  31. 


Eighth.  It  is  a  heart  proud  and  stout :  it  loves 
not  to  be  controlled,  though  the  controller  be  God 

himself.    Ps.  ei.  5.  Pr.  xvi.  5.  Mai.  iii.  13. 

Ninth.  It  is  a  heart  that  will  give  place  to  Satan, 
but  will  resist  the  Holy  Ghost.  Ac.  v  3;  vii.  51. 

Tenth.  In  a  word,  '  It  is  deceitful  above  all 
things,  and  desperately  wicked ;'  so  wicked  that 
none  can  know  it.  Je.  xvii.  o. 

That  the  heart  before  it  is  broken  is  such,  and 
worse  than  I  have  described  it  to  be,  is  sufficiently 
seen  by  the  whole  course  of  the  world.  Where  is 
the  man  whose  heart  has  not  been  broken,  and 
whose  spirit  is  not  contrite,  that  according  to  the 
Word  of  God  deals  honestly  with  his  own  soul?  It 
is  one  character  of  a  right  heart,  that  it  is  sound 
in  God's  statutes,  and  honest,  rs.  cxix.  is.  La.  viii.  is. 
Now,  an  honest  heart  will  not  put  otf  itself,  nor  be 
put  off  with  that  which  will  not  go  for  current 
money  with  the  merchant ;  I  mean,  with  that  which 
will  not  go  for  saving  grace  at  the  day  of  judg- 
ment. Eut  alas!  alas!  but  fen-  men,  how  honest 
soever  they  are  to  others,  have  honesty  towards 
themselves ;  though  he  is  the  worst  of  deceivers 
who  deceiveth  his  own  soul,  as  James  has  it,  about 
the  things  of  his  own  soul,  l.  22,  26.      But, 

Second.  I  now  come  to  show  you  with  what  and 
how  the  heart  is  broken,  and  the  spirit  made  con- 
trite. 

[First.  With  what  Vie  heart  is  hrohcn,  and  the 
spirit  made  cont.nte.\ 

The  instrument  with  which  the  heart  is  broken, 
and  with  which  the  spirit  is  made  contrite,  is  the 
Word.  *  7s  not  my  word  like  as  a  fire,  saith  the 
Lord  ;  and  like  a  hammer,  tliot  breaketh  the  rock 
in  pieces?'  je,  xxiii.  29.  The  rock,  in  this  text,  i.s 
the  heart,  which  in  another  place  is  compared  to 
an  adamant,  which  adamant  is  harder  than  flint. 
Zee.  vii.  11,  12.  Eze.  iii.  9.  This  rock,  this  adamant, 
this  stony  heart,  is  broken  and  made  contrite  by 
the  Word.  But  it  only  is  so,  when  the  Word  is 
as  a  fire,  and  as  a  hammer  to  break  and  melt  it. 
And  then,  aud  then  only,  it  is  as  a  fire,  and  a 
hammer  to  the  heart  to  break  it,  when  it  is  man- 
aged by  the  arm  of  God.  No  man  can  break  the 
heart  with  the  Word;  no  angel  can  break  the 
heart  with  the  Word;  that  is,  if  God  forbears  to 
second  it  by  mighty  power  from  heaven.  This 
made  Balaam  go  without  a  heart  rightly  broken, 
and  truly  contrite,  though  he  was  rebuked  by  an 
angel ;  and  the  Pharisees  die  in  their  sins,  though 
rebuked  for  them,  and  admonished  to  turn  from 
them,  by  the  Saviour  of  the  world.  Wherefore, 
though  the  Word  is  the  instrument  with  which  the 
heart  is  broken,  yet  it  is  not  broken  with  the 
Word,  till  that  Word  is  managed  by  the  might 
and  power  of  God. 

This  made  the  prophet  Isaiah,  after  long  preach- 
ing, cry  out,  that  he  had  laboured  for  nought,  and 


C3l 


niE   ACCEPTABLE   SACRIFICE.   OR 


in  va:n  ;  and  tli's  made  liini  cry  to  God,  *  to  rend 
tlie  heavens  and  come  down,'  that  the  mountains, 
or  rockv  hills,  or  hearts,  might  be  broken,  and 
melt  at  his  presence,  is.  xlix.  4 ;  ixiv.  i,  2.  For  he 
T'lmd  by  experience,  that  as  to  this  no  effectual 
work  couM  be  done,  unless  the  Lord  put  to  his 
jiand.  This  also  is  often  intimated  in  tbe  Scrip- 
tures, where  it  saith,  when  tbe  preachers  preached 
eTectually  to  the  breaking  of  men's  hearts,  'the 
Lord  u-rourjht  with  them;*  the  hand  oftlie  Lord  was 
wi'fh  them,'  and  the  like.   Mar.  xvi.  20.  Ac.  xi.  21. 

Now  when  the  hand  of  the  Lord  is  with  the 
Word,  then  it  is  mighty:  it  is  '  mighty  through  God 
to  tlie  pulling  down  of  strong  holds.'  2  Cor.  x.  4.  It 
i.i^  sharp,  then,  as  a  sword  in  the  soul  and  spirit;  it 
sticks  like  an  arrow  in  the  hearts  of  sinners,  to  the 
causing  of  the  people  to  fall  at  his  foot  for  mercy, 
lie.  iv.  12.  Then  it  is,  as  was  said  afore,  as  a  fire  and 
as  a  hammer  to  break  this  rock  in  pieces.  Ps. ex. 3. 
And  hence  the  Word  is  made  mention  of  under  a 
dnuble  consideration.  1,  As  it  stands  by  itself. 
2.  As  attended  with  power  from  heavon. 

1.  As  it  stands  by  itself,  and  is  not  seconded 
with  saving  operation  from  heaven,  it  is  called  the 
Word  only,  the  Word  barely,  or  as  if  it  was  only 

the    word    of    men.  ,  1  Th.  i.  5—7;  l  Co.  iv.  19,  20;  1  Th.  ii.  13. 

Because,  then,  it  is  only  as  managed  by  men,  who 
are  not  able  to  make  it  accomplish  that  work.  The 
Word  of  God,  when  in  a  man's  hand  only,  is  like 
the  father's  sword  in  the  hand  of  the  sucking  child; 
which  sword,  though  never  so  well  pointed,  and 
though  never  so  sharp  on  the  edges,  is  not  now 
aide  to  conquer  a  foe,  and  to  make  an  enemy  fall 
and  cry  out  for  mercy,  because  it  is  but  in  the 
hand  of  the  child.  But  now,  let  tiie  same  sword 
be  put  into  the  hand  of  a  skilful  father— and  God 
is  both  skilful  and  able  to  manage  his  Word — and 
then  the  sinner,  and  then  the  proud  helpers  too, 
are  both  made  to  stoop,  and  submit  themselves ; 
wherefore,  I  say,  though  the  Word  be  the  instru- 
ment, vet  of  itself  doth  do  no  saving  good  to  the 
soul;  the  heart  is  not  broken,  nor  the  spirit  made 
contrite  thereby;  it  only  workcth  death,  and  leaveth 
men  in  the  chains  of  their  sins,  still  faster  bound 
over  to  eternal  condemnation.  2  Co.  ii.  15, 16. 

2.  But  when  seconded  by  mighty  power,  then 
the  same  Word  is  as  the  roaring  of  a  lion,  as  the 
jiiercing  of  a  sword,  as  a  burning  fire  in  the  bones, 
as  thunder  and  as  a  hammer  that  dashes  all  to 

pieces.   Jc  ixv.  :;o.  Am.i.  2;  iii.  8.  Ac.ii.  37.  Je.  x.v.9.  Ps.  x.vi.x.  3-9. 

When-fore,  from  hence  it  is  to  be  concluded,  that 
wlioever  has  heard  the  Word  preached,  and  has  not 
hc.ird  the  voice  of  the  living  God  therein,  has  not 
"s  yet  had  their  hearts  broken,  nor  their  spirits 
made  contrite  for  their  sins. 


•  This  quotation  is  from  the  Genevan  or  Puritan  version  of 
the  Bible.— Ed. 


[Second.  How  the  heart  is  IroJceii,  and  the  spirit 
made  contrite.'] 

And  this  leads  me  to  the  second  thing,  to  wit, 
To  show  how  the  heart  is  broken  and  the  spirit 
made  contrite  by  the  Word,  and  verily  it  is  when 
the  Word  comes  home  with  power.  But  yet  this  is 
but  general ;   wherefore,  more  particularly, 

1.  Then  the  Word  works  effectually  to  this  pur- 
pose, when  it  findeth  out  the  sinner  and  his  sin, 
and  shall  convince  him  that  it  has  found  him  out. 
Thus  it  was  with  our  first  father;  when  he  had 
sinned,  he  sought  to  hide  himself  from  God ;  he 
gets  among  the  trees  of  the  garden,  and  there  he 
shrouds  himself;  but  yet,  not  thinking  himself 
secure,  he  covers  himself  with  fig-leaves  ;  and  now 
he  lieth  quiet.  Now  God  shall  not  find  me,  thinks 
he,  nor  know  what  I  have  done.  But  lo!  by  and 
by,  he  '  hears  the  voice  of  the  Lord  God  walking 
in  the  garden.'  And  now,  Adam,  what  do  you 
mean  to  do?  Why,  as  yet,  he  skulketh,  and  hides 
his  head,  and  seeks  yet  to  lie  undiscovered;  but 
behold,  the  voice  cries  out,  Adam!  and  now  he 
begins  to  tremble.  *  Adam,  where  art  thou?'  says 
God;  and  now  Adam  is  made  to  answer.  Ge. iii.7-ii. 
But  the  voice  of  the  Lord  God  doth  not  leave  him 
here:  no,  it  now  begins  to  search,  and  to  inquire 
after  his  doings,  and  to  unravel  what  he  had  wrapt 
together  and  covered,  until  it  made  him  bare  and 
naked  in  his  own  sight  before  the  face  of  God. 
Thus,  therefore,  doth  the  Word,  when  managed  by 
the  arm  of  God.  It  findeth  out,  it  singleth  out  the 
sinner ;  the  sinner  finds  it  so ;  it  finds  out  the  sins 
of  the  sinner ;  it  unravels  his  whole  life,  it  strips 
him  and  lays  him  naked  in  his  own  sight  before 
the  face  of  God;  neither  can  the  sinner  nor  his 
wickedness  be  longer  hid  and  covered ;  and  now 
begins  the  sinner  to  see  what  he  never  saw  before. 

2.  Another  instance  for  this  is  David,  the  man 
of  our  text.  He  sins,  he  sins  grossly,  he  sins  and 
hides  it;  yea,  and  seeks  to  hide  it  from  the  face  of 
God  and  man.  Well,  Nathan  is  sent  to  preach  a 
preaching  to  him,  and  that  in  common,  and  that 
in  special:  in  common,  by  a  parable;  in  special, 
by  a  particular  application  of  it  to  him.  While 
Nathan  only  preached  in  common,  or  in  general, 
David  was  Jlsh-ivhole,i  and  stood  as  right  in  his 
own  eyes  as  if  he  had  been  as  innocent  and  as 

t  '  l''ish-wliole '  is  a  very  striking  and  expressive  term, 
highly  illustrative  of  the  feelings  and  position  of  David  when 
he  was  accosted  by  the  prophet.  The  word  '  whole  '  is  from 
the  Saxon,  which  language  abounded  in  Banyan's  native  county 
of  Bedford — first  introduced  by  an  ancient  colony  of  Saxons, 
who  had  settled  there.  It  means  hale,  hearty,  free  from 
disease,  as  a  fish  is  happy  in  its  native  element — '  They  that  are 
wnoi.K,  need  not  a  pliysiciau,  but  they  that  are  sick,'  Lu.  v.  31. 
David  had  no  smitings  of  conscience  for  his  cruelty  and 
enormous  guilt;  he  was  like  a  'fish  whole,'  in  the  full  enjoy- 
ment of  every  providential  blessing;  while,  spiritually,  he  was 
dead  in  sin.  God  loved  and  pitied  him,  and  sent  a  cunning 
angler.     Nathan  the  prophet  throw  in  the  bait,  which  David 


THE  EXCELLENCY  OP  A  BROKEN  HEART. 


C,9i 


hfirmless  as  any  man  alive.  But  God  had  a  love 
for  David ;  and  therefore  commands  his  servant 
Nathan  to  go  home,  not  only  to  David's  ears,  but 
to  David's  conscience.  Well,  David  now  must  fall. 
Says  Nathan,  '  Thou  art  the  man;'  says  David,  'I 
have  sinned,'  and  then  his  heart  was  broken,  and 
his  spirit  made  contrite ;  as  this  psalm  and  our 
text  doth  show.   2  Sa.  xii.  1—13. 

3.  A  third  instance  is  that  of  Saul;  he  had  heard 
many  a  sermon,  and  was  become  a  great  professor, 
yea,  he  was  more  zealous  than  were  many  of  his 
equals;  but  his  heart  was  never  brolvcn,  nor  his 
spirit  ever  made  contrite,  till  he  heard  one  preach 
from  heaven,  till  he  heard  God,  in  the  Word  of  God, 
making  inquiry  after  his  sins:  '  Saul,  Saul,  why 
persecutest  thou  me?'  says  Jesus;  and  then  he  can 
stand  no  longer:  for  then  his  heart  brake,  then  he 
falls  to  the  ground,  then  he  trembles,  then  he  cries 
out,  *  Who  art  thou,  Lord?'  and,  '  Lord,  what  wilt 
thou  have  me  to  do?'  Ac  ix.  Wherefore,  as  I  said. 
Then  the  word  works  effectually  to  this  purpose, 
when  it  findeth  out  the  sinner  and  his  siu,  and  also 
when  it  shall  convince  him  that  it  has  found  him 
out.  Only  I  must  join  here  a  caution,  for  every 
operation  of  the  Word  upon  the  conscience  is  not 
saving ;  nor  doth  all  conviction  end  in  the  saving 
conversion  of  the  sinner.  It  is  then  only  such  an 
operation  of  the  Word  that  is  intended,  namely,  that 
shows  the  sinner  not  only  the  evil  of  his  ways,  but 
brings  the  heart  unfeignedly  over  to  God  by  Christ. 
And  this  brings  me  to  the  third  thing. 

Third.  I  am  therefore  come  to  show  you  how 
and  what  the  heart  is  when  broken  and  made  con- 
trite. And  this  I  must  do,  by  opening  unto  you 
the  two  chief  expressions  in  the  text.  Flrd.  What 
is  meant  by  this  word  hrohen.  Second.  What  is 
meant  by  this  word  contrite. 

First.  For  this  word  Iroken,  Tindal  renders  it  a 
troubled  heart  ;*  but  I  think  there  is  more  in  it. 
I  take  it,  therefore,  to  be  a  heart  disabled,  as  to 
former  actions,  even  as  a  man  whose  bones  are 
broken  is  disabled,  as  to  his  way  of  running,  leap- 
ing, wrestling,  or  ought  else,  which  vainly  he  was 
Avont  to  do;  wherefore,  that  which  was  called  a 
broken  heart  iu  the  text,  he  calls  his  broken  bones, 
in  verse  the  eighth:  'Cause  me,'  saith  ho,  'to  hear 
joy  and  gladness,  that  the  bones  icMch  thou  hast 
broken  may  rejoice.'  Ps.  li.  8.  And  why  Is  the  break- 
ing of  the  heart  compared  to  the  breaking  of  the 


eagerly  seized ;  the  hook  entered  his  conscience,  and  he  became 
as  a  fish  wounded,  and  nigh  unto  death. — Ed. 

*  The  words  of  Tindal  are,  'The  sacrifice  of  God  is  a 
troubled  sprcte,  a  broken  and  a  contrite  hert.  O  God,  slialt 
thou  not  despise.'  The  same  Hebrew  word,  "S'fiJ.  occurs  in 
the  original,  both  as  to  the  spirit  and  tlie  heart.  Buuyan  is 
quite  right  in  preferring  our  authorised  version  of  tliis  verse. 
Coverdale,  Tindal,  Taverner,  and  Cranmer,  all  agree.  'J'lie 
Genevan  uses  '  a  contrite  spirit,'  and  the  Bishops  '  a  mortified 
spirit.' — Ed. 


bones?  but  because  as  when  the  bones  are  broken, 
the  outward  man  is  disabled  as  to  what  it  was  wont 
to  do;  so  when  the  spirit  is  broken,  the  inward  man 
is  disabled  as  to  what  vanity  and  folly  it  before 
delighted  in ;  hence,  feebleness  is  joined  with  this 
brokcnncss  of  heart.  '  I  am  feeble.'  saith  he, 
'and  sore  broken.'  Ps. xxxviii. 8.  I  have  lost  my 
strength  and  former  vigour,  as  to  vain  and  sinful 
courses. 

Thi.-.,  then,  it  is  to  have  the  heart  broken; 
namely,  to  have  it  lamed,  disabled,  and  taken  off 
by  sense  of  God's  wrath  due  to  sin,  from  tliat  course 
of  life  it  formerly  was  conversant  in;  and  to  show- 
that  this  work  is  no  fancy,  nor  done  but  with  great 
trouble  to  the  soul,  it  Is  compared  to  the  putting 
the  bones  out  of  joint,  the  breaking  of  the  bones, 
the  burning  of  the  bones  with  fire,  or  as  the  taking 
the  natural  moisture  from  the  bones,  the  vexing  of 

the  bones,  ic.  Ps.xxiii.  U.Jn.xx.O.  La.i.13.  Ps.\-i.2.  Pr.xvii.22. 

All  which  are  expressions  adorned  with  such  simili- 
tudes, as  do  undeniably  declare  that  to  sense  and 
feeling  a  broken  heart  is  a  grievous  thing. 

Second.  What  is  meant  by  the  word  contrite. 
A  contrite  spirit  is  a  penitent  one ;  one  sorely 
grieved,  and  deeply  sorrowful,  for  the  sins  it  has 
committed  against  God,  and  to  the  damage  of  the 
soul ;  and  so  it  is  to  be  taken  in  all  those  places 
where  a  contrite  spirit  is  made  mention  of;  as  in 

Ps.  xxxiv.  18.  I*,  h  ii.  15;  Ixvi.  2. 

As  a  man  that  has  by  his  folly  procured  a  broken 
leg  or  arm,  is  heartily  sorry  that  ever  he  was  so 
foolish  as  to  be  engaged  in  such  foolish  ways  of 
idleness  and  vanity;  so  he  whose  heart  is  broken 
with  a  sense  of  God's  wrath  due  to  his  sin,  hath 
deep  sorrow  in  his  soul,  and  is  greatly  repentant 
that  ever  he  should  be  such  a  fool,  as  by  rebellious 
doings  to  bring  himself  and  bis  sold  to  so  much 
sharp  afillction.  Hence,  while  others  are  sporting 
themselves  in  vanity,  such  a  one  doth  call  liis  sin 
his  greatest  folly.  'Uy  wounds  stink,  and  are 
corrupt,'  saith  David,  'because  of  my  foohshness.' 
And  again,  '  0  God,  thou  knowcst  my  foohshness, 
and  my  sins  are  not  hid  from  thee.'  Ps.xxxviii.5;lxix..i. 

Men,  whatever  they  say  with  their  lips,  cannot 
conclude,  If  yet  their  hearts  want  breaking,  that 
sin  is  a  foolish  thing.  Hence  it  says,  '  The  fool- 
ishness of  fools  is  folly.'  Pr.xiv.2i.  That  is,  the 
foolishness  of  some  men  is,  that  they  take  pleasure 
in  their  ^Ins ;  for  their  sins  are  their  foolishness, 
and  the  folly  of  their  soul  lies  in  their  countenanc- 
ing of  this  foolishness.  But  the  man  wliose  heart 
is  broken,  he  is  none  of  these,  he  cannot  be  one  of 
these,  no  more  than  he  that  has  his  bones  broken 
can  rejoice  that  he  is  desired  to  play  a  match  at 
foot-ball.  Hence,  to  hear  others  talk  foolishly,  is 
to  the  grief  of  those  whom  God  has  wounded:  or, 
as  it  is  in  another  place,  their  words  are  '  like  tlie 
piercings    of   a    sword.'    Ps.  ixix.  2C.  Pr.  xu.  18.      This, 


6'j6 


THE   ACCEPTABLE   SACRIFICE,   OR 


thcrcfoic.  I  tate  (o  le  the  meaning  of  these  two 
uords,  a  hivl^en  and  a  coiUrite  spirit. 

FofRTii.  La.stly,  As  to  this,  I  now  come  more 
l>articularly  to  give  jou  some  signs  of  a  hrol^en 
heart,  of  a  hrnken  and  a  contrite  spirit. 

First.  A  broken-hearted  man,  such  as  is  in- 
tended in  the  text,  is  a  sensible  man;  he  is  brought 
to  the  exercise  of  all  the  senses  of  his  soul.  All 
otiievs  are  dead,  senseless,  and  without  true  feeling 
of  what  the  broken-hearted  man  is  sensible  of. 

1.  He  secb  himself  to  be  what  others  are  ignor- 
ant of;  that  is,  he  sees  himself  to  be  not  only  a 
pinful  man,  but  a  man  by  nature  in  the  gall  and 
bond  of  sin.  In  the  gall  of  sin:  it  is  Peter's  ex- 
pression to  Simon,  and  it  is  a  saying  common  to 
all  men:  for  every  man  in  a  state  of  nature  is  in 
the  gall  of  sin ;  he  was  shapen  in  it,  conceived  in 
it;  it  has  also  possession  of,  and  by  that  possession 
infected  the  whole  of  his  soul  and  body.  Fs.  li.  5. 
Ac.  viii.  23.  This  he  sees,  this  he  understands;  every 
jirofessor  sees  not  this,  because  the  blessing  of  a 
broken  heart  is  not  bestowed  en  every  one.  David 
says,  *  There  is  no  soundness  in  my  flesh;'  and 
Solomon  suggests  that  a  plague  or  running  sore  is 
in  the  very  heart.  But  every  one  perceives  not 
this.  Ps.  xxxviii.  3.  1  Ki.  viii.  38.  He  saitli  again,  that  his 
'  wounds  stank,  and  were  corrupted:'  that  his  '  sore 
ran,  and  ceased  not.'  Ps.  xx.\viii.  5;  kxvii.  2.  But  these 
things  the  brutish  man,  the  man  whose  heart  was 
never  broken,  has  no  understanding  of.  But  the 
broken-hearted,  the  man  that  has  a  broken  spirit, 
lie  sees,  as  the  prophet  has  it,  he  sees  his  sickness, 
he  sees  his  wound:  '  When  Ephraim  saw  his  sick- 
ness, and  Judah  saiv  his  wound;'  he  sees  it  to  his 
grief,  he  sees  it  to  his  sorrow.  Ho.  v.  13. 

2.  He  feels  what  others  have  no  sense  of;  he 
feels  the  arrows  of  the  Almighty,  and  that  they 
stick  fast  in  him.  Ps.  xxxviii.  2.  lie  feels  how  sore 
and  sick,  by  the  smiting  of  God's  hammer  upon 
I'.is  heart  to  break  it,  Jiis  poor  soul  is  made.  He 
feels  a  burden  intolerably  lying  upon  his  spirit. 
Ho.  V.  13.  •  Mine  iniquities,'  saith  he,  '  are  gone  over 
mine  head ;  as  a  heavy  burden  they  are  to  heavy 
for  me.'  Ps.  xxxviii.  4.  He  feels  also  the  heavy  hand 
of  God  upon  his  soul,  a  thing  unknown  to  carnal 
men.  lU  fuels  pain,  being  wounded,  even  such 
pain  as  others  cannot  understand,  because  they 
are  not  broken.  •  My  heart,'  sailh  David,  '  is  sore 
pained  within  me.'  Why  so?  Why!  'The 
terrors  of  death  are  fallen  upon  me.'  Ps.  w.  4.  The 
terrors  of  death  cause  pain,  yea,  pain  of  the 
highest  nature;  hence  tliat  which  is  here  called 
2)ains,  is  in  am.ther  place  cnWiol  j^iangs.  ls.xxi.3. 

y  ou  know  broken  bones  occasion  pain,  strong 
pain,  )ea,  pain  that  will  luake  a  man  or  Avoman 
groan  «  with  the  groanings  of  a  deadly  wounded 
man.'  Eze.xxx.24.  Soul  pain  is  the  sorest  pain,  in 
comparison  to  which  the  pain  of  the  body  is  a  very 


tolerable  thing.  Pr.xviii.14.  Now  licre  is  soul  pain, 
here  is  heart  pain ;  here  we  are  discoursing  of  a 
wounded,  of  a  broken  spirit;  wherefore  this  is  pain 
to  be  felt  to  the  sinking  of  the  whole  man,  neither 
can  any  support  this  but  God.  Here  is  death  in 
this  pain,  death  for  ever,  without  God's  special 
mercy.  This  pain  will  bring  the  soul  to,  and  this 
the  broken-hearted  man  doth  feel.  '  The  sorrows 
of  death,'  saith  David,  '  compassed  me,  and  the 
pains  of  hell  get  hold  upon  me,  I  found  trouble 
and  sorrow.'  Ps.  cxvi.  3.  Ay,  I'll  warrant  thee,  poor 
man,  thou  foundest  trouble  and  sorrow  indeed  ; 
for  the  pains  of  hell  and  sorrows  of  death  are  pains 
and  sorrow  the  most  intolerable.  But  this  the 
man  is  acquainted  with  that  has  his  heart  broken.* 

3.  As  he  sees  and  feels,  so  he  hears  that  which 
augments  his  woe  and  sorrow.  You  know,  if  a 
man  has  his  bones  broken,  he  does  not  only  see 
and  feel,  but  oft-times  also  hears  what  increases 
his  grief;  as,  that  his  wounds  are  incurable;  that 
his  bone  is  not  rightly  set ;  that  there  is  danger  of 
a  gangrene ;  that  he  may  be  lost  for  want  of  look- 
ing to.  These  are  the  voices,  the  sayings,  that 
haunt  the  house  of  one  that  has  his  bones  broken. 
And  a  broken-hearted  man  knows  what  1  mean  by 
this;  he  hears  that  which  makes  his  lips  quiver, 
and  at  the  noise  of  which  he  seems  to  feel  i-otten- 
ness  enter  into  his  bones  ;  he  trembleth  in  himself, 
and  wishes  that  he  may  hear  joy  and  gladness, 
that  the  bones,  the  heart,  and  spirit,  which  God 
has  broken,  may  rejoice.  llab.  iii.  16.  Ps.  li.  8.  He 
thinks  he  hears  God  say,  the  devil  say,  his  con- 
science say,  and  all  good  men  to  whisper  among 
themselves,  saying,  there  is  no  help  for  him  from 
God.  Job  heard  this,  David  heard  this,  Heman 
heard  this ;  and  this  is  the  common  sound  in  the 
ears  of  the  broken-hearted. 

4.  The  broken-hearted  smell  what  others  cannot 
scent.  Alas!  sin  never  smelled  so  to  any  man  alive 
as  it  smells  to  the  broken-hearted.  You  know 
wounds  will  stink:  but  [there  is]  no  stink  like 
that  of  sin  to  the  broken-hearted  man.  His  own 
sins  stink,  and  so  doth  the  sins  of  all  the  world  to 
him.  Sin  is  like  carrion;  it  is  of  a  stinking 
nature  ;  yea,  it  has  the  worst  of  smells  ;  however, 
some  men  like  it.  Ps.  xxxviii.  5.  But  none  are  offended 
with  the  scent  thereof  but  God  and  the  broken- 
hearted sinner.  '  My  wounds  stink,  and  are  cor- 
rupt,' saith  he,  both  in  God's  nostrils  and  mine 
own.     But,  alas!    who  smells  the   stink   of  sin? 


*  No  one  could  speak  more  feelingly  upon  this  subject  than 
our  author.  He  had  been  in  deep  waters — in  soul-harrowing 
I'car,  while  liis  heart — hard  by  nature— was  uuder  the  hammer 
ol'  the  "Word. — '  Wy  soul  was  like  a  broken  vessel.  O,  tlic 
unthought  of  imaginations,  frights,  fears,  and  terrors,  that  are 
affected  by  a  thorough  application  of  guilt,  yielded  to  despera- 
tion! '  Like  the  man  that  had  his  dwelling  among  the  tombs. 
— Grace  Abouitdtng,  No.  186;  vol.  i.  p.  29. 


THE  EXCELI.EXCY  OF  A  BROKEN  HEART. 


697 


None  of  the  carnal  Avorld  ;  they,  like  cariiou-crows, 
seek  it,  love  it,  and  eat  it  as  the  child  eats  bread. 
'  They  eat  up  the  siu  of  my  people,'  saith  God, 
'and  they  set  their  heart  on  their  iniquity.'  lio.iv.8. 
This,  I  say,  they  do,  because  they  do  not  smell 
the  nauseous  scent  of  sin.  You  know,  that  what 
is  nauseous  to  the  smell  cannot  be  palatable  to  the 
taste.  The  broken-hearted  man  doth  find  that  sin 
is  nauseous,  and  therefore  cries  out  it  stmketh. 
They  also  think  at  times  the  smell  of  fire,  of  fire 
and  brimstone,  is  upon  them,  they  are  so  sensible 
of  the  wages  due  to  sin. 

5.  The  broken-hearted  is  also  a  tasting  man. 
Wounds,  if  sore,  and  full  of  pains,  of  great  pains, 
do  sometimes  alter  the  taste  of  a  man ;  they  make 
him  think  his  meat,  his  drink,  yea,  that  cordials 
have  a  bitter  taste  in  them.  How  many  times  doth 
the  poor  people  of  God,  that  are  the  oi;ly  men  that 
know  what  a  broken-heart  doth  mean,  cry  out  that 
gravel,  wormwood,  gall,  and  vinegar,  M'as  made 
their  meat.  La.  in.  15,  ig,  19.  This  gravel,  gall,  and 
wormwood,  is  the  true  temporal  taste  of  sin;  and 
God,  to  make  them  loathe  it  for  ever,  doth  feed 
them  with  it  till  their  hearts  both  ache  and  break 
therewith.  Wickedness  is  pleasant  of  taste  to  the 
world ;  hence  it  is  said  they  feed  on  ashes,  they 
feed  on  the  wind.  is.  xliv.  20.  llo.  xii.  l.  Lusts,  or  any 
thing  that  is  vile  and  refuse,  the  carnal  world  think 
rehshes  well ;  as  is  set  out  most  notably  in  the 
parable  of  the  prodigal  son.  *  He  would  fain  have 
filled  his  belly,'  saith  our  Lord,  '  with  the  husks 
that  the  swine  did  eat,'  Lu.  xv.  16.  But  the  broken- 
hearted man  has  a  relish  that  is  true  as  to  these 
things,  though,  by  reason  of  the  anguish  of  his 
soul,  it  abhors  all  manner  of  dainty  meat.  Job  xxxiii. 
19, 20.  Ps  cvii.  17—19.  Thus  I  have  showed  you  one 
sign  of  a  broken-hearted  man ;  he  is  a  sensible 
man,  he  has  all  the  senses  of  his  soul  awakened, 
he  can  see,  hear,  feel,  taste,  smell,  and  .  that  as 
none  but  himself  can  do,  1  come  now  to  another 
sign  of  a  broken  and  contrite  man. 

Second.  And  that  is,  he  is  a  very  sorrowful  man. 
This,  as  the  other,  is  natural ;  it  is  natural  to  one 
that  is  in  pain,  and  that  has  his  bones  broken, 
to  be  a  grieved  and  sorrowful  man.  He  is  none 
of  the  jolly  ones  of  the  times ;  nor  can  he,  for  his 
bones,  his  heart,  his  heart  is  broken, 

1.  He  is  sorry  fur  that  he  feels  and  finds  in  him- 
self a  pravity  of  nature ;  I  told  you  before  he  is 
sensible  of  it,  he  sees  it,  he  feels  it ;  and  here  I 
say  he  is  sorry  for  it.  It  is  this  that  makes  him 
call  himself  a  wretched  man  ;  it  is  this  that  makes 
him  loathe  and  abhor  himself ;  it  is  tliis  that  makes 
him  blush,  blush  before  God  and  be  ashamed. 
Ro.  vii.  24.  Job  xiii.  5, 6.  Eze.  xxxvi.  31.  He  finds  by  nature 
no  form  nor  comeliness  in  himself,  but  the  more 
he  looks  in  the  glass  of  the  Word,  the  more  un- 
handsome, the  more  deformed  he   percciveth  siu 

VOL.  I. 


h.as  made  liim.  Every  body  sees  not  this,  there- 
fore every  body  is  not  sorry  for  it ;  but  the  broken 
in  heart  sees  tliat  he  is  by  sin  corrupted,  marred, 
full  of  lewdness  and  naughtiness ;  he  sees  that  iu 
him,  that  is,  in  his  flesh,  dwells  no  good  thin"-; 
and  this  makes  him  sorry,  yea,,  it  makes  him  son-y 
at  heart.  A  man  that  has  his  bones  broken  finds  he 
is  spoiled,  marred,  disabled  from  doing  as  he  would 
and  should,  at  which  he  is  grieved  and  made  sorry. 

Many  are  sorry  for  actual  transgressions,  because 
they  do  oft  bring  them  to  shame  before  men  ;  but 
few  are  sorry  for  the  defects  that  .sin  has  made  in 
nature,  because  they  see  not  those  defects  them- 
selves. A  man  cannot  be  sorry  for  the  sinful  defects 
of  nature,  till  he  sees  they  have  rendered  him  con- 
temptible to  God  ;  nor  is  it  any  thing  but  a  sight 
of  God  that  can  make  him  tndy  see  what  he  is,  and 
so  be  heartily  sorry  for  being  so.  Noav  '  mine  eye 
seeth  thee,'  saith  Job,  now  'I  abhor  myself.' 
•  Woe  is  me,  foi*  I  am  undone,'  saith  the  prophet, 
'  for  mine  eyes  have  seen  the  King  tlie  Lord.'  And 
it  was  this  that  made  Daniel  say  liis  '  comeliness 
was  turned  in  him  into  corruption  ;'  for  he  had  now 
the  vision  of  the  Holy  One.  Jub  xUi.  G.  is.  vi.  i— 5.  Da.  x.  8. 
Visions  of  God  break  tlie  heart,  because,  by  the 
sight  the  soul  then  has  of  his  perfections,  it  sees 
its  own  infinite  and  unspeakable  disproportion, 
because  of  the  vileness  of  its  nature. 

Suppose  a  company  of  ugly,  uncomely,  deformed 
persons  dwelt  together  iu  one  house ;  and  suppose 
that  they  never  yet  saw  any  man  or  woman  mor^ 
than  themselves,  or  that  were  arrayed  with  the 
splendours  and  perfections  of  nature  ;  these  would 
not  be  capable  of  comparing  themselves  with  any 
but  themselves,  and  consequently  would  not  be 
afi"ected  and  made  sorry  for  their  uncomely  natural 
defections.  But  now  bring  them  out  of  their  cells 
and  holes  of  darkness,  where  they  have  been  shut 
up  by  themselves,  and  let  them  take  a  view  of  the 
splendour  and  perfections  of  beauty  that  are  in 
others,  and  then,  if  at  all,  they  will  be  sorry  and 
dejected  at  the  view  of  their  own  defects.  This  is 
the  case;  men  by  sin  are  marred,  spoiled,  corrupted, 
depraved,  but  they  may  dwell  by  themselves  iu  the 
dark  ;  they  see  neither  God,  nor  angels,  nor  saints, 
in  their  excellent  nature  and  beauty:  and  therefore 
they  are  apt  to  count  their  own  uncomely  parts 
their  ornaments  and  their  glory.  But  now  let 
such,  as  I  said,  see  God,  see  saints,  or  the  orna- 
ments of  the  Holy  Ghost,  and  themselves  as  they 
are  without  them,  and  then  they  cannot  but  nnist 
be  afitcted  with  and  sorry  for  their  own  deformity. 
When  the  Lord  Christ  put  forth  but  little  of  his 
e.xccllcncy  before  his  servant  Peter's  face,  it  raised 
up  the  depravity  of  Peter's  nature  before  him  to 
his  great  confusion  and  shame;  and  made  him  cry 
out  to  him  iu  the  midst  of  all  his  fellows,  '  Depart 
from  me,  for  I  am  a  sinful  man,  0  Lonl.'  Lu.  v.  i— 8. 

4l 


COS 
This 


THE  ACCEPTABLE   SACRIFICE,   OR 
t1;crcforc  Is  tlic  cause  of  ii  broken  heart, 


even  a  Bight  of  ilivine  excellencies,  and  a  sense 
that  I  uni  a  poor,  depraved,  spoiled  defiled  wretch; 
and  this  sight  having  broken  the  heart,  begets 
sorrow  in  the  broken-hearted. 

2.  The  broken-hearted  is  a  sorrowful  man ;  for 
that  he  finds  his  depravity  of  nature  strong  in  him, 
to  the  putting  forth  itself  to  oppose  and  overthrow 
what  his  changed  mind  doth  prompt  him  to;  '  When 
I  would  do  good.'  saith  Paul,  '  evil  is  present  with 
uie. '  Ro.  vii.  21.  Evil  is  ])resent  to  oppose,  to  resist, 
and  make  head  against  the  desires  of  my  soul.  The 
man  that  has  his  bones  broken,  may  have  vet  a 
miud  to  be  industriously  occupied  in  a  lawful  and 
honest  calling;  but  he  finds,  by  experience,  that  an 
infirmity  attends  his  present  condition  that  strongly 
resists  his  good  endeavours ;  and  at  this  he  shakes 
hia  head,  makes  complaints,  and  with  sorrow  of 
heart  he  sighs  and  says,  I  '  cannot  do  the  thing  that 
1  would.'  Ro.  vii.  15.  Ga.  v.  17.  I  am  weak,  I  am  feeble; 
I  am  not  only  depraved,  but  by  that  depravity  de- 
prived of  ability  to  put  good  motions,*  good  inten- 
tions and  desires  into  execution,  to  completeness  ; 
0,  says  he,  I  am  ready  to  halt,  my  sorrow  is  con- 
tinually l(efore  me ! 

You  must  know  that  the  broken-hearted  loves 
God,  loves  his  soul,  loves  good,  and  hates  evil. 
Now,  for  such  an  one  to  find  in  himself  an  opposi- 
tion and  continual  contradiction  to  this  holy  pas- 
sion, it  must  needs  cause  sorrow,  godly  sorrow,  as 
the  apostle  Paul  calls  it.  For  such  are  made  sor- 
row after  a  godly  sort.  To  be  sorry  for  that  thy 
nature  is  with  sin  depi'aved,  and  that  through  this 
depravity  thou  art  deprived  of  ability  to  do  what 
the  Word  and  thy  holy  mind  doth  prompt  thee  to, 
13  to  be  sorry  after  a  godly  sort.  For  this  sorrow 
worketh  that  in  thee  of  which  thou  wilt  never  have 
cause  to  repent ;  no,  not  to  eternity.  2  Co.  vii.  9-ii. 

3.  The  broken-hearted  man  is  sorry  for  those 
broaches  that,  by  reason  of  the  depravity  of  his 
nature,  are  made  in  his  life  and  conversation.  And 
this  was  the  case  of  the  man  in  our  text.  The  vile- 
ncss^  of  his  nature  had  broken  out  to  the  defiling 
of  his  life,  and  to  the  making  of  liim,  at  this  time" 
base  in  conversation.  This,  this  was  it,  that  aU  tot 


_  _     llic  Chnstiau,  if  he  thinks  of  possessing  good  motions 
;ou.s  w.th  sue  .thoughts  his  inability  to  carry  Uiem  into  eflect. 
« lien  I  would  do  pood,  evil  is  present  with  me.'     How  dif- 
ferent i-^this  totheself-nj:hteoMs  Ignorance,  so  vividly  pictured 

Ml  the  Filyitin  s  Progress: 

'Iy„or-\  am  always  full  of  pood  motions  that  come  into 
aiy  mind,  to  comfort  me  as  1  walk. 

CAri*.— What  pood  motions?  prav  tell  us 

Ignor.—  \Shy,  \  think  of  God  aiid'heaveu 

Cy.r/j  — .So  do  the  devils  and  damned  .ouls  1 ' 
li^ruff     /A'*  '^f  i:'y '"V.''"^^in-' 'lialogue  illustrates  the 
t«ichmg  of  the  Holy  Spirit.— See  vol.  iii    p    156 

t  'All  to  brake,"  au  ob=ohte  mode  of 'expression  for  'allo- 
gelLcr  broke. — Lo. 


brake  his  heart,  lie  saw  in  this  he  had  dishon- 
oured God,  and  that  cut  him,  '  Against  thee,  thee 
only,  have  I  sinned,  and  done  tJtis  evil  in  thy  sight.' 
Ps.li.4.  He  saw  in  this  he  had  caused  the  enemies 
of  God  to  open  their  mouths  and  blaspheme  ;  and 
this  cut  him  to  the  heart.  This  made  him  cry,  I 
have  sinned  against  thee,  Lord.  This  made  him 
say,  *  I  will  declare  mine  iniquity,  I  will  be  sorry 
for  my  sin.'   ra.  xx.wiii.  18. 

W^hen  a  man  is  designed  to  do  a  matter,  when 
his  heart  is  set  upon  it,  and  the  broken-hearted 
doth  design  to  glorify  God,  an  obstruction  to  that 
design,  the  spoiling  of  this  work,  makes  him  sor- 
rowful. Hannah  coveted  children,  but  could  not 
have  them,  and  this  made  her  '  a  woman  of  a  sor- 
rowful spirit.'  1  Sa.  i.  15.  A  broken-hearted  man 
would  be  well  inwardly,  and  do  that  which  is  well 
outwardly ;  but  he  feels,  he  finds,  he  sees  he  is 
prevented,  prevented  at  least  in  part.  This  makes 
him  sorrowful ;  in  this  he  groans,  groans  earnestly, 
being  burdened  with  his  imperfections.  2  Co.  v.  1-3. 
You  know  one  with  broken  bones  has  imperfections 
many,  and  is  more  sensible  of  them,  too,  as  was 
said  afore,  than  any  other  man  ;  and  this  makes 
him  sorrowful,  yea,  and  makes  him  conclude  that 
he  shall  go  softly  all  his  days  in  the  bitterness  of 

his  soul.    Is.  xxxviii.  15. 

Third.  The  man  with  a  broken  heart  is  a  very 
humble  man;  or,  true  humility  is  a  sign  of  a  broken 
heart.  Hence,  brokenness  of  heart,  contrition  of 
spirit,  and  humbleness  of  mind,  are  put  together. 
'  To  revive  the  spirit  of  the  humble,  and  to  revive 
the  heart  of  the  contrite  ones.'  is.  ivii.is. 

To  follow  our  similitude.  Suppose  a  man,  while 
in  bodily  health,  stout  and  strong,  and  one  that 
fears  and  cares  for  no  man;  yet  let  this  man  have 
but  a  leg  or  an  arm  broken,  and  his  courage  is 
quelled;  he  is  now  so  far  off  from  hectoring  of  it 
with  a  man,  that  he  is  afraid  of  every  little  child 
that  doth  but  offer  to  touch  him.  Now  he  will 
court  the  most  feeble  that  has  ought  to  do  with 
him,  to  use  him  and  handle  him  gently.  Now  he 
is  become  a  child  in  courage,  a  child  in  fear,  and 
humbleth  himself  as  a  little  child. 

Wliy,  thus  it  is  with  that  man  that  is  of  a  broken 
and  contrite  spirit.  Time  was,  indeed,  he  could 
hector,  even  hector  it  with  God  himself,  saying, 
'  What  is  the  Almighty,  that  we  should  serve  him?' 
or  what  profit  shall  I  have  if  I  keep  his  command- 
ments? Jobxxi.15:  Mai.  iii.  13,  14.  Ay!  But  now  his 
heart  is  broken ;  God  has  wrestled  with  him,  and 
given  him  a  fall,  to  the  breaking  of  his  bones,  his 
heart ;  and  now  he  crouches,  now  he  cringes,  now 
he  begs  of  God  that  he  will  not  only  do  hmi  good, 
but  do  it  with  tender  hands.  '  Have  mercy  upon 
me,  0  God,'  said  David;  yea,  '  according  unto  the 
multitude  of  thy  tender  mercies,  blot  out  my  trans- 
gressions.'  Ps.li.  1. 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


699 


ITc  stands,  as  he  sees,  not  only  in  need  of  mercj, 
but  of  the  tenderest  mercies.  Gud  has  several  sorts 
of  mercies,  some  more  rough,  some  more  tender. 
God  can  save  a  man,  and  yet  liave  hiin  a  dreadful 
wny  to  heaven !  This  the  broken-hearted  sees,  and 
tliis  the  broken-hearted  dreads,  and  tlierefore  pleads 
for  the  tenderest  sort  of  mercies;  and  liere  we  read 
of  his  gentle  dealing,  and  that  he  is  very  pitiful,  and 
that  he  deals  tenderly  with  his.  But  the  reason 
of  such  expressions  no  man  knows  but  he  that  is 
broken-hearted;  he  has  his  sores,  his  running  sores, 
his  stinking  sores ;  wherefore  he  is  pained,  and 
therefore  covets  to  be  handled  tenderly.  Thus  God 
has  broken  the  pride  of  his  spirit,  and  humbled  the 
loftiness  of  man.     And  his  humility  yet  appears, 

1.  In  his  thankfulness  for  natural  life.  He 
reckoneth  at  night,  when  he  goes  to  bed,  that  like 
as  a  lion,  so  God  will  tear  him  to  pieces  before  the 
morning  light,  is.  xxxnii.  13.  There  is  no  judgment 
that  has  fallen  upon  others,  but  he  counts  of  right 
he  should  be  swallowed  up  by  it.  '  J\ly  flesh  trenib- 
leth  for  fear  of  thee,  and  I  am  afraid  of  thy  judg- 
ments.' Ps.  cxix.  120.  But  perceiving  a  day  added  to 
his  life,  and  that  he  in  the  morning  is  still  on  this 
side  hell,  he  cannot  choose  but  take  notice  of  it, 
and  acknowledge  it  as  a  special  favour,  saying, 
God  be  thanked  for  holding  my  soul  in  life  till  now, 
and  for  keeping  my  life  back  from  the  destroyer. 

Job  xxxiii.  23;  and  Ps.  Ivi.  13;  Ixxxvi.  13. 

Man,  before  his  heart  is  broken,  counts  time  his 
own,  and  therefore  he  spends  it  lavishly  upon 
every  idle  thing.  His  soul  is  far  from  fear,  because 
the  rod  of  God  is  not  upon  him  ;  but  when  he  sees 
himself  under  the  wounding  hand  of  God,  or  when 
God,  like  a  lion,  is  breaking  all  his  bones,  then  he 
humbleth  himself  before  him,  and  falleth  at  his 
foot.  Now  he  has  learned  to  count  every  momeut 
a  mercy,  and  ever}'  small  morsel  a  mercy. 

2.  Now  also  the  least  hopes  of  mercy  for  his  soul, 
0  how  precious  is  it!  He  that  was  wont  to  make 
orts*  of  the  gospel,  and  that  valued  promises  but  as 
stubble,  and  the  words  of  God  but  as  rotten  wood; 
now,  with  what  an  eye  doth  he  look  on  the  promise  ? 
Yea,  he  counted  a  perad  venture  of  mercy  more  rich, 
more  worth,  than  the  whole  world.  Now,  as  we 
say,  he  is  glad  to  leap  at  a  crust;  now,  to  be  a  dog 
in  God's  house  is  counted  better  by  him  than  to 
'dwell  in  the  tents  of  the  wicked.'  Mat.xv.i6,27; 
l,u.xv.l7— 19. 

3.  Now  he  that  was  wont  to  look  scornfully  upon 
the  people  of  God,  yea,  that  used  to  scorn  to  show 
them  a  gentle  cast  of  his  countenance;  now  he  ad- 


*  'Orts;'  an  obsolete  word  in  England,  derived  from  the 
Anglo-Saxon.  Any  worthless  leaving  or  refuse.  It  is  thus 
used  by  Shakespeare  in  liis  Troi/ltts  and  Creslda,  act  5,  s.  2: — 

'  The  fractions  of  her  fiLtli,  orts  of  her  love : 
The  fragments,  scraps,  the  bits  and  gie.isy  relics 
Of  her  ore-eaten  faith.' 

—Ed. 


mires  and  bows  before  them,  and  is  ready  to  lick 
the  dust  of  their  feet,  and  would  count  it  his  great- 
est, the  highest  honour,  to  be  as  one  of  the  least 
of  them.  '  Make  mo  as  one  of  thy  hired  servants,' 
says  he.  Lu.  xv.  19. 

4.  Now  he  is,  in  his  own  eyes,  the  greatest  fool 
in  nature;  for  that  he  sees  he  has  been  so  mistaken 
in  his  ways,  and  has  not  yet  but  little,  if  any  true 
knowledge  of  God.  Everyone  now,  says  he,  have 
more  knowdedge  of  God  than  I ;  every  one  serves 
him  better  than  I.   Ps.  ixxiii.  21, 22 ;  Pr.  xxx.  2, 3. 

5.  Now  may  he  be  but  one,  though  the  least  in 
the  kingdom  of  heaven!  Now  may  he  be  but  one, 
though  the  least  in  the  church  on  earth!  Now  may 
he  be  but  loved,  though  the  least  beloved  of  saints  I 
How  high  an  account  doth  he  set  thereon ! 

6.  Now,  when  he  talketh  with  God  or  men,  how 
doth  he  debase  himself  before  them  I  If  with  God, 
how  does  he  accuse  himself,  and  load  himself  with 
the  acknowledgments  of  his  own  villanies,  which  he 
committed  in  the  days  wherein  he  was  the  enemy 
of  God!  '  Lord,'  said  Paul,  that  contrite  one,  '  I 
imprisoned  and  beat  in  every  synagogue  them  that 
believed  on  thee.  And  when  the  blood  of  thy 
martyr  Stephen  was  shed,  I  also  was  standing  by, 
and  consenting  unto  his  death,  and  kept  the  raiment 
of  them  that  slew  him.'  Ac.  xxii.  19, 20.  Yea,  I  pun- 
ished thy  saints  '  oft  in  every  synagogue,  and  com- 
pelled them  to  blaspheme ;  and  being  exceedingly 
mad  against  them,  I  persecuted  them  even  uuto 
strange  cities.'  Ac. xxvi.  9— 11. 

Also,  when  he  comes  to  speak  to  saints,  how 
doth  he  make  himself  vile  before  them!  '  I  am,' 
saith  he,  '  the  least  of  the  apostles ;  that  am  not 
meet  to  be  called  an  apostle;'  I  am  '  less  than  the 
least  of  all  saints;'  I  was  a  blasphemer;  1  was  a 
persecutor,  and  injurious,  &c.  1  Co.  xv.  9;  Ep.iii.8;  iTi. 
1.13.  What  humility,  what  self-abasing  thoughts, 
doth  a  broken  heart  produce !  When  David  danced 
before  the  ark  of  God,  also  how  did  he  discover  his 
nakedness  to  i\\Q.  disliking  of  his  wife;  and  when 
she  taunted  him  for  his  doings,  says  he,  '  It  teas 
before  the  Lord,'  kc,  'and  I  will  yet  be  more  vile 
than  thus,  and  will  be  base  in  mine  own  sight.' 
2  Sa.  Ti.  20— 23.  0,  the  man  that  is,  or  that  has  been 
kindly  broken  in  his  spirit,  and  that  is  of  a  contrite 
heart,  is  a  lowly,  humble  man. 

Fourth.  The  broken-hearted  man  is  a  man  that 
sees  himself  in  spirituals  to  be  poor.  Therefore,  as 
humble  and  contrite,  so  poor  and  contrite  are  put 
together  in  the  Word.  *  But  to  this  man  will  I  look, 
even  to  him  that  is  poor,  and  of  a  contrite  spirit.' 
Is.  ixvi.  1,2.  And  here  we  still  pursue  our  metaphor. 
A  wounded  man,  a  man  with  broken  bones,  con- 
cludes his  condition  to  be  but  poor,  very  poor.  Ask 
him  how  he  does,  and  he  answers,  '  Truly,  neigh- 
bours, in  a  very  poor  condition ! '  Also  you  have 
the  spiritual  poverty  of  such  ns  have,  or  have  had 


700 


THE   ACCEPTABLE   SACRIFICE,   OR 


their  Iicarfs  brolccn,  and  that  have  been  of  contrite 
6j»irits,  niueli  made  mention  of  in  the  Word.  And 
they  go  hy  two  names  to  distinguish  them  from 
others.  They  are  called  thy  poor,  that  is,  God's 
poor;  they  arc  also  called  '  tlie  poor  in  spirit.' 
r«. Uxii.  3j  ixxiv.  19;  Mat.  v.  3.  Now,  the  man  that  is  poor 
in  his  own  eyes,  for  of  him  we  now  discourse,  and 
the  broken-hearted  is  sucli  an  one,  is  sensible  of  his 
wants.  lie  knows  he  cannot  help  himself,  and  there- 
fore is  forced  to  be  content  to  live  by  the  charity 
of  others.  Tbus  it  is  in  nature,  thus  it  is  in  grace. 
1.  The  broken-hearted  now  knows  bis  wants,  and 
he  knew  it  not  till  now.  As  he  that  has  a  broken 
bone,  knew  no  want  of  a  bone-setter  till  he  knew 
his  bono  was  broken.  His  broken  bone  makes  him 
know  it;  liis  pain  and  anguisli  makes  him  know 
it ;  and  thus  it  is  in  spirituals.  Now  he  sees  to 
be  poor  indeed  is  to  want  the  sense  of  the  favour 
of  God;  for  his  great  pain  is  a  sense  of  wrath,  as 
Iiath  been  shown  before.  And  the  voice  of  joy 
would  heal  his  broken  bones.  Ps.ii.8.  Two  things 
he  thinks  would  make  him  rich.  (1)  A  right  and 
title  to  Jesus  Christ,  and  all  his  benefits.  (2)  And 
saving  faith  tliercin.  They  that  are  spiritually 
rich  are  rich  in   him,  and  in  the  faith  of  him. 

2  Co.  viii.  9;  Ja.  iL  5. 

The  first  of  these  giveth  us  a  right  to  the  king- 
dom of  heaven ;  and  the  second  yields  the  soul  the 
comfort  of  it ;  and  the  broken-hearted  man  wants 
the  sense  and  knowledge  of  his  interest  in  these. 
Tliat  he  knows  he  wants  them  is  plain;  but  that  he 
knows  he  has  them  is  what,  as  yet,  he  wants  the 
attainment  of.     Hence  he  says — '  The  poor  and 
needy  seek  water,   and  there  is  none,  and  their 
tongue  faileth  for  thirst.'  is. xii.  17.     There  is  none 
in  their  view;  none  in  their  view  for  them.    Hence 
David,  when  he  had  his  broken  heart,  felt  he  wanted 
wasliing,  he  wanted  purging,  he  wanted  to  be  made 
white.    lie  knew  that  spiritual  riches  lay  there  but 
he  did  not  so  well  perceive  that  God  had  washed 
and  purged  him.     Yea,  he  rather  was  afraid  that 
all  was  going,  that  he  was  in  danger  of  being  cast 
out  of  God's  presence,  and  tliat  the  Spirit  of  grace 
would  be  utterly  taken  from  him.  Ps.  li.    That  is 
the  lir.st  tiling.  The  broken-hearted  is  poor,  because 
he  knows  his  wants. 

2.  Tho  broken-hearted  is  poor,  because  lie 
knows  he  cannot  help  himself  to  what  he  knows 
he  wants.  The  man  that  has  a  broken  arm,  as  he 
knows  it,  so  he  knows  of  himself  he  cannot  set  it. 
This  therefore  is  a  second  thing  that  declares  a 
man  is  poor,  otherwise  he  is  not  so.  For  suppose 
a  Minn  wants  never  so  much,  yet  if  ho  can  but  help 
liimself,  if  he  can  furiiisli  himself,  if  he  can  supply 
his  own  wants  out  of  what  he  has,  he  cannot  bo  a 
poor  man.  Yea,  the  more  he  wants,  the  greater 
ore  his  riches,  if  he  can  supply  his  own  wants  out 
of  his  own  purse. 


lie  then  is  the  poor  man,  that  knows  his  spirit- 
ual want,  and  also  knows  he  cannot  supply  or  help 
himself.  But  this  tlie  broken-hearted  knows, 
therefore  he  in  his  own  eyes  is  the  only  poor  man. 
True,  he  may  have  something  of  his  own,  but  that 
will  not  supply  his  want,  and  therefore  he  is  a  poor 
man  still,  I  have  sacrifices,  says  David,  but  thou 
dost  not  desire  them,  therefore  my  poverty  remains. 
Ps.  li.  16.  Lead  is  not  gold,  lead  is  not  current 
money  with  tlie  merchants.  There  is  none  has 
spiritual  gold  to  sell  but  Christ.  Ke.  iii.  18.  What 
can  a  man  do  to  procure  Christ,  or  procure  faith, 
or  love  ?  Yea,  had  he  never  so  much  of  his  own 
carnal  excellencies,  no,  not  one  penny  of  it  will  go 
for  pay  in  that  market  where  grace  is  to  be  had. 
'  If  a  man  would  give  all  the  substance  of  his  house 
for  love,  it  would  utterly  be  contemned.'  Ca.  viii.  7. 

This  tlie  broken-hearted  man  perceives,  and 
therefore  he  sees  himself  to  be  spiritually  poor. 
True  he  has  a  broken  heart,  and  that  is  of  great 
esteem  with  God ;  but  that  is  not  of  nature's 
goodness,  that  is  a  gift,  a  work  of  God ;  and  that 
is  the  sacrifices  of  God.  Besides,  a  man  cannot 
remain  content  and  at  rest  with  that ;  for  that,  in 
the  nature  of  it,  does  but  show  him  he  is  poor, 
and  that  his  wants  are  such  as  himself  cannot 
supply.  Besides,  there  is  but  little  ease  in  a  broken 
heart. 

3.  The  broken-hearted  man  is  poor,  and  sees 
it ;  because  he  finds  he  is  now  disabled  to  live  any 
way  else  but  by  begging.  This  David  betook  him- 
self to,  though  he  was  a  king ;  for  he  knew,  as  to 
his  soul's  health,  he  could  live  no  way  else.  'Tliis 
poor  man  cried,'  saith  he,  'and  the  Lord  heard 
him,  and  saved  him  out  of  all  his  troubles.'  Ps. 
xxxiv.  6.     And  this  leads  me  to  the  fifth  sign. 

Fifth.  Another  sign  of  a  broken  heart  is  a  cry- 
ing, a  crying  out.  Pain,  you  know,  will  make 
one  cry.  Go  to  them  that  have  upon  them  the 
anguish  of  broken  bones,  and  see  if  they  do  not 
cry ;  anguish  makes  them  cry.  This,  this  is  that 
which  quickly  follows,  if  once  thy  heart  be  broken, 
and  thy  spirit  indeed  made  contrite. 

1.  I  say,  anguish  will  make  thee  cry.  'Trouble 
and  anguish,'  saith  David,  'have  taken  hold  on 
me.'  Fb.  cxix.  143.  Anguish,  you  know,  doth  natur- 
ally provoke  to  crying;  now,  as  a  broken  bone 
has  anguish,  a  broken  heart  has  anguish.  Hence 
the  pains  of  one  that  has  a  broken  heart  are  com- 
pared to  tho  pangs  of  a  woman  in  travail.  Ju.  xvi. 
20-22. 

Anguish  M'ill  make  one  cry  alone,  cry  to  one's 
self;  and  tliis  is  called  a  bemoaning-  of  one's  self. 
'I  have  surely  heard  Ephraim  bemoaning  himself,' 
saith  God.  Je.  xxxi.  18.  That  is,  being  at  present 
under  the  breaking,  chastising  hand  of  God.  'Thou 
hast  chastised  me,'  saith  he,  'and  I  was  chastised,' 
as  a  bvdlock  unaccustomed  to  the  yoke/     This  is 


THE  EXCELLENCr  OF  A  BROKEN  HEART. 


701 


Ills  meaninjj  also  wTio  said,  '  I  mourn  in  my  com- 
plaint, and  make  a  noise.'  And  why?  Why,  'My 
heart  is  sore  pained  within  me.'  Ps.  iv.  i— 4. 

This  is  a  self-bemoaninc;,  a  hemoanin"-  thcm- 
selves  in  secret  and  retired  places.  You  know  it 
is  common  with  them  who  are  distressed  with  an- 
guish, though  all  alone,  to  cry  out  to  themselves 
of  their  present  pains,  saying,  0  my  leg!  0  my 
arm!  0  my  bowels!  Or,  as  tlie  son  of  the  Shuna- 
niite,  'My  head!  my  head !'  2  la  iv.  19.  0  the  groans, 
the  sighs,  the  cries,  tliat  the  broken-hearted  have, 
Avhen  by  themselves,  or  alone!  0,  say  they,  my 
sins!  my  sins!  my  soul!  my  soul!  How  am  I 
loaden  with  guilt!  How  am  I  surrounded  with 
fear!  0  this  hard,  this  desperate,  this  unbelieving 
heart!  0  how  sin  defileth  my  will,  my  mind,  my 
conscience!      'I    am  afflicted  and   ready  to  die.' 

Ps.  Ixxxviii.  15.* 

Could  some  of  you  carnal  people  hut  get  behind 
the  chamber-door,  to  hear  Ephraim  when  he  is  at 
the  work  of  self-bemoaning,  it  would  make  you 
stand  amazed  to  hear  him  bewail  that  sin  in  him- 
self in  which  you  take  delight ;  and  to  hear  him 
bemoan  his  misspending  of  time,  while  you  sp^nd 
all  in  pursuing  your  filthy  lusts  ;  and  to  hear  him 
offended  with  his  heart,  because  it  will  not  better 
comply  with  God's  holy  will,  while  you  are  afraid 
of  his  Word  and  ways,  and  never  think  yourselves 
better  tiian  when  farthest  off  from  God.  The  un- 
ruliness  of  the  passions  and  lusts  of  the  broken- 
hearted make  them  often  get  into  a  corner,  and 
thus  bemoan  themselves. 

2.  As  they  thus  cry  out  in  a  bemoaning  manner 
of  and  to  themselves,  so  they  have  their  outcries 
of  and  against  themselves  to  others;  as  she  said  in 
another  case,  '  Behold  and  see,  if  there  be  any 
sorrow  like  unto  my  sorrow. '  La.  i.  12.  0  the  bitter 
cries  and  complaints  that  the  broken-hearted  have, 
and  make  to  one  another!  Still  every  one  imag- 
ining that  his  own  wounds  are  deepest,  and  his 
own  sores  fullest  of  anguish,  and  hardest  to  be 
cured.  Say  they,  if  our  iniquities  be  upon  us,  and 
we  pine   away  in  them,  hoAv  can  we  then  live  ? 

lize.  xxxiii.  10. 

Once  being  at  an  honest  woman's  house,  I,  after 
some  pause,  asked  her  how  she  did  ?  She  said. 
Very  badly.  I  asked  her  if  she  was  sick?  she 
answered,  No,  What  then,  said  I,  are  any  of 
your  children  ill  ?     She  told  me,  No.     What,  said 


*  This  is  iu  exact  agreement  with  the  author's  experienec, 
wliich  he  had  pnblislieJ  twenty-two  years  before,  under  the 
title  of  Grace  AhounditKj  to  the  Chu'f  of  dinners, — '  I  was 
more  loathsome  iu  my  own  eyes  than  was  a  toad,  and  I  thoutilit 
I  was  so  in  God's  eyes  too.  Sin  and  corruption,  I  said,  would 
as  naturally  bubble  out  of  my  heart  as  water  would  out  of  a 
fountain.  I  thought  that  none  but  the  devil  himself  could 
equal  me  for  inwiU'd  wickedness  and  pollutiou  of  mind.'  A 
tare  sign  that  God,  as  liis  heavenly  Father,  was  enlightening 
Lis  memory  by  the  Holy  Spirit. — Vol.  i.,  p.  16;  No.  84. — El). 


I,  is  your  husband  amiss,  or  do  you  go  back  in  the 
world  ?  No,  no,  said  she,  but  I  am  afraid  I  shall 
not  be  saved.  And  broke  out  with  heavy  heart, 
saying,  'Ah,  Goodman  BunyanI  Christ  and  a 
pitcher;  if  I  had  Christ,  though  I  went  and 
begged  my  bread  with  a  pitcher,  it  would  be  better 
with  n\e  than  I  think  it  is  now ! '  This  woman 
had  her  heart  broken,  this  woman  wanted  Christ, 
this  woman  was  concerned  for  her  soul.  There 
are  but  few  women,  rich  women,  that  count  Christ 
and  a  pitcher  better  than  the  world,  their  pride, 
and  pleasures.  This  woman's  cries  are  worthy  to 
be  recorded ;  it  was  a  cry  that  carried  in  it,  not 
only  a  sense  of  the  want,  but  also  of  the  worth 
of  Christ.  This  cry,  '  Christ  and  a  pitcher,' 
made  a  melodious  noise  in  the  ears  of  the  very 
angels !  t 

But,  I  say,  'i(t\\  women  cry  out  thus ;  few 
women  arc  so  in  love  with  their  own  eternal  salva- 
tion, as  to  be  willing  to  part  with  all  their  lusts 
and  vanities  for  Jesus  Christ  and  a  pitcher.  Good 
Jacob  also  was  thus:  'If  the  Lord,'  said  he,  'will 
give  me  bread  to  eat,  and  raiment  to  put  on,  then 
he  shall  be  my  God.'  Yea,  he  vowed  it  should  be 
so.  •  And  Jacob  vowed  a  vow,  saying.  If  God 
will  be  with  me,  and  will  keep  me  in  this  way  that 
I  go,  and  will  give  me  bread  to  eat,  and  raiment 
to  put  on ;  so  that  T  come  again  to  my  father's 
house  in  peace:  then  shall  the  Lord  be  my  Gud.' 
Ge.  xxviii.  20. 

3.  As  the}'  bemoan  themselves,  and  make  their 
complaints  to  one  and  another,  so  they  cry  to  God. 
'0  God,'  said  Ileman,  'I  have  cried  day  a/i(^ 
night  before  thee.'  But  when?  Wliy,  when  his 
soul  was  full  of  trouble,  and  his  life  drew  near  to 
the  grave.  Ps.  ixxxviii.  1—3.  Or,  as  it  says  in  another 
place,  out  of  the  deep,  ''out  of  the  l)elly  of  hell 

cried  I.'  Ps.  cxxx.  1.  Jonah  ii.  3.  By  sucli  wurds  e.Y- 
pressing  what  painful  condition  they  were  iu  when 
they  cried. 

Sec  how  God  himself  words  it.  '  My  pleasant 
portion,'  says  he,  is  become  'a  desulute  wilder- 
ness, and  heing  desolate,  it  mourneth  unto  mc' 
Jc.  xii.  11.  And  this  also  is  natural  to  those  whose 
hearts  are  broken.  Whether  goes  the  child,  when 
it  catcheth  harm,  but  to  its  father,  to  its  mother  ? 
Wheie  doth  it  lay  its  head,  but  in  their  laps  ? 
Into  whose  bosom  doth  it  pour  out  its  complaint. 


t  This  account  of  the  author's  interview  witli  a  pious,  humble 
woman,  is  an  agreeable  episode,  which  relieves  tlie  mind  with- 
out diverting  it  from  the  serious  object  of  the  treatise.  It 
w;is  probably  an  event  which  took  place  in  one  of  those  jKistoral 
visits  which  Buuyan  was  iu  the  habit  of  making,  and  which, 
if  wisely  made,  so  endears  a  minister  to  the  people  of  his 
charge.  Christ  and  a  crust  is  the  common  saying  to  express 
the  sentiment  that  Christ  is  all  in  all.  The  pitcher  has  rtftr- 
cncc  to  tiie  custom  of  pilgrims  in  carrying  at  their  girdle  u 
vessel  to  liuld  water,  the  staff  having  a  crook  by  which  it  was 
dii)ped  up  from  a  well  or  river. —  lii). 


703 


THE    ACCEPTABLE   SACRIFICE,    OR 


more  espcclallj,  but  into  the  bosom  of  the  father, 
.,f  a  mother,  because  there  are  bowels,  there  is 
jiitv.  there  is  relief  and  succour?  And  thus  it  is 
with  them  wliose  bones,  whose  hearts  are  broken. 
It  is  natural  to  them;  they  must  cry;  they  can- 
not hut  cry  to  him.  '  Lord,  heal  me,'  said  David, 
•  for  my  bones  are  ve.xed  ;  Lord,  heal  me,  for  my 
soul  is'also  sore  vexed.'  Ps.vi.  1-3.  He  that  cannot 
cry  feels  no  pain,  sees  no  want,  fears  no  danger, 
or  else  is  dead. 

Sixth.  Another  sign  of  a  broken  heart,  and  of 
a  contrite  spirit,  is,  it  trembleth  at  God's  Word. 
'  To  him  that  is  poor,  and  of  a  contrite  spirit,  and 
trembleth  at  my  Word.'  Is.  Ixvi.  2. 

The  Word  of  God  is  an  awful  Word  to  a 
broken-hearted  man.  Solomon  says,  'The  word 
of  a  king  is  as  the  roaring  of  a  lion;'  and  if  so, 
what  is  the  Word  of  God?  for  by  the  wrath  and 
fear  is  meant  the  authoritative  word  of  a  king. 
We  have  a  proveib,  '  The  burnt  child  dreads  the 
tire,  the  wliipped  cliihl  fears  the  rod  ;'  even  so  the 
broken-hearted  fears  tlie  Word  of  God,  Hence 
you  liave  a  remark  set  upon  them  that  tremble  at 
God's  Word,  to  wit,  they  are  they  that  keep  among 
the  godly;  they  are  they  that  keep  witiiin  com- 
pass; tliey  are  they  that  are  aptest  to  mourn,  and 
to  stand  in  the  gap,  when  God  is  angry  ;  and  to 
turn  away  his  wrath  from  a  people. 

It  is  a  sign  the  Word  of  God  has  had  place,  and 
wrought  powerfully,  when  the  heart  trembleth  at 
it,  is  afraid,  and  stands  in  awe  of  it.  When  Jo- 
seph's mistress  tempted  liim  to  lie  with  her,  he 
was  afraid  of  the  Word  of  God.  '  How  then  can 
I  do  this  great  wickedness,'  said  he,  '  and  sin 
against  God?'  He  stood  in  awe  of  God's  Word, 
durst  not  do  it,  because  he  kept  in  remembrance 
what  a  dreadful  thing  it  was  to  rebel  against  God's 
Word.  When  old  Eli  heard  that  the  ark  was 
taken,  his  very  heart  trembled  within  him ;  for  he 
read  by  that  sad  loss  that  God  was  angry  with 
Israel,  and  he  knew  the  anger  of  God  was  a  great 
and  terrible  tiling.  W'lien  Samuel  went  to  Beth- 
leiieni,  the  elders  of  the  town  trembled ;  fur  they 
learel  tliat  he  came  to  them  with  some  sad  mes- 
eage  from  God,  and  they  had  had  experience  of 
the  dread  of  such  things  before.  Ge.  xxxix.  7-9.  1  S;i. 
iT.13;  xvi.  1—4.  W'hen  Ezra  would  have  a  mourning 
ill  Israel  for  the  sins  of  the  land,  he  sent,  and 
there  came  to  him  'everyone  that  trembled  at  the 
words  of  the  God  of  Israel,  because  of  the  trans- 
gressions of  those  that  bud  been  carried  away.' 

Ltr.  ii.  4. 

There  are,  I  say,  a  sort  of  people  that  tremble 
nt  the  words  of  God,  and  that  are  afraid  of  doing 
(Might  that  is  contrary  to  them  ;  but  they  are  only 
6ueh  witii  whose  souls  and  spirits  the  Word  has 
bad  to  do.  For  the  rest,  they  are  resolved  to  go 
on  tb.eir  course,  let  God  say  what  he  will.    'As for 


the  word'  of  the  Lord,  said  rebellious  Israel  to 
Jeremiah,  *  that  thou  hast  spoken  unto  us  in  the 
name  of  the  Lord,  we  will  not  hearken  unto  thee. 
But  we  will  certainly  do  whatsoever  thing  goeth 
forth  out  of  our  own  mouth.'  Je.  xliv.  16.  But  do  you 
think  that  these  people  did  ever  feel  the  power  and 
majesty  of  the  Word  of  God  to  break  their  hearts  ? 
No,  verily ;  had  that  been  so,  they  would  have 
trembled  at  the  words  of  God ;  they  would  have 
been  afraid  of  the  words  of  God.  God  may  com- 
mand some  people  what  he  will,  they  will  do  what 
they  list.  What  care  they  for  God  ?  what  care 
they  for  his  Word  ?  Neither  threats  not  promises, 
neither  punishments  or  favours  will  make  them 
obedient  to  the  Word  of  God  ;  and  all  because  they 
have  not  felt  the  power  of  it,  their  hearts  have  not 
been  broken  with  it.  When  king  Josias  did  but 
read  in  God's  Book  what  punishment  God  had 
threatened  against  rebellious  Israel,  though  he 
himself  was  a  holy  and  good  man,  he  humbled 
himself,  'he  rent  his  clothes,'  and  wept  before  the 
Lord,  and  was  afraid  of  the  judgtnent  threatened. 
2  Ki.  xxii.  2  Cii.  xxxiv.  For  lie  knew  what  a  dreadful 
thing  the  Word  of  God  is.  Some  men,  as  I  said 
before,  dare  do  anything,  let  the  Word  of  God  be 
never  so  much  against  it ;  but  they  that  tremble 
at  the  Word  dare  not  do  so.  No,  they  must  make 
the  Word  their  rule  for  all  they  do;  they  must  go 
to  the  Holy  Bible,  and  there  inquire  what  may  or 
may  not  be  done ;  for  they  tremble  at  the  Word. 
This  then  is  another  sign,  a  true  sign,  that  the 
heart  has  been  broken,  namely,  '  When  the  heart 
is  made  afraid  of,  and  trembleth  at  the  Word.' 
Ac.  ix.  4—6;  xvi.  29, 30.  Trembling  at  the  Word  is 
caused  by  a  belief  of  what  is  deserved,  threatened, 
and  of  what  will  come,  if  not  prevented  by  repent- 
ance; and  therefore  the  heart  melts,  and  breaks 
before  the  Lord. 

[IV.  The  necessity  there  is  that  the  heart 

MUST  BE  BROKEN.] 

I  come,  in  the  next  place,  to  speak  to  this 
question. 

But  what  necessity  is  there  that  the  heart  must 
be  broken  ?  Cannot  a  man  be  saved  unless  liis 
heart  be  broken  ?  I  answer,  Avoiding  secret 
things,  which  only  belong  to  God,  there  is  a  neces- 
sity of  breaking  the  heart,  in  order  to  salvation ; 
because  a  man  will  not  sincerely  comply  with  the 
means  conducing  thereunto  uutd  his  heart  is 
broken.     For, 

First.  ]\Ian,  take  him  as  he  comes  into  the 
world,  as  to  spirituals,  as  to  evangelical  things,  iu 
which  maiidy  lies  man's  eternal  felicity,  and  there 
he  is  as  one  dead,  and  so  stupified,  and  wholly  iu 
himself,  as  unconcerned  with  it.  Nor  can  any 
call  or  admonition,  that  has  not  a  heart-breaking 
power  attending  of  it,   bring  him  to  a  due  consid- 


THE  EXCELLEiXCY   OF   A    BROKEN   HEART. 


703 


cration  of  lils  present  state,  and  so  unto  an  effec- 
tual desire  to  be  saved. 

Many  ways  God  lias  manifested  this.  lie  lias 
threatened  men  with  temporal  judgments ;  yea, 
sent  such  judgments  uptm  them,  once  and  again, 
over  and  over,  hut  they  will  not  do.  What!  says 
lie,  'I  have  given  you  cleanness  of  teeth  in  all 
your  cities ;  1  have  withholden  the  rain  from  you ; 
1  have  smitten  you  with  blasting  and  mildew;  I 
have  sent  among  you  the  pestilence ;  I  have  over- 
thrown some  of  you,  as  God  overthrew  Sodom  and 
Gomorrah.  Yet  have  ye  not  returned  unto  me, 
saith  the  Lord.'  Am. iv. 6— ii.  See  here!  Here  is 
judgment  upon  judgment,  stroke  after  stroke,  pun- 
ishment after  punishment,  but  all  will  not  do, 
imless  the  heart  is  broken.  Yea,  another  prophet 
seems  to  say  that  such  things,  instead  of  convert- 
ing the  soul,  sets  it  further  off.  If  heart-breaking 
Avork  attend  such  strokes,  '  Why  should  ye  be 
stricken  any  more?'  says  he,  *  ye  will  revolt  more 
and  more.'  Is.  i.  5. 

Man's  heart  is  fenced,  it  is  grown  gross ;  there 
is  a  skin  that,  like  a  coat  of  mail,  has  wrapped  it 
up,  and  inclosed  it  in  on  every  side.  This  skin,  this 
coat  of  mail,  unless  it  be  cut  off  and  taken  away, 
the  heart  remains  untouched,  whole ;  and  so  as 
unconcerned,  whatever  judgments  or  afflictions 
light  upon  the  body.  Mat.  .\iii.  15.  Ac.  xxviii.  27.  Tliis 
Avhich  I  call  the  coat  of  mail,  the  fence  of  the 
heart,  has  two  great  names  in  Scripture.  It  is 
called,  'the  foreskin  of  the  heart,'  and  the  armour 
in  which  the  devil  trusteth.  De.  x.  16.  Lu.  xi.  22. 

Because  these  sliield  and  fence  the  heart  from 
all  gospel  doctrine,  and  from  all  legal  punish- 
ments, nothing  can  come  at  it  till  these  are  re- 
moved. Therefore,  in  order  unto  conversion,  the 
heart  is  said  to  be  circumcised ;  that  is,  this  fore- 
skin is  taken  away,  and  this  coat  of  mail  is  spoiled. 
•I  will  circumcise  thy  heart,*  saith  he,  'to  love 
the  Lord  thy  God  with  all  thine  heart' — and  then 
the  devil's  goods  are  spoiled — '  that  thou  mayst 

live.'    De.  XXX.  6.  Lu.  xi.  22. 

And  now  the  heart  lies  open,  now  the  Word 
will  prick,  cut,  and  pierce  it;  and  it  being  cut, 
pricked,  and  pierced,  it  bleeds,  it  faints,  it  falls, 
and  dies  at  the  foot  of  God,  unless  it  is  supported 
by  the  grace  and  love  of  God  in  Jesus  Christ. 
Conversion,  you  know,  begins  at  the  heart;  but  if 
the  heart  be  so  secured  by  sin  and  Satan,  as  I 
have  said,  all  judgments  are,  while  that  is  so,  in 
vain.  Hence  Moses,  after  he  had  made  a  long 
relation  of  mercy  and  judgment  unto  the  children 
of  Israel,  suggests  that  yet  the  great  thing 
was  wanting  to  them,  and  that  thing  was,  an 
heart  to  perceive,  and  eyes  to  see,  and  ears  to 
hear  unto  that  day.  De.  x.\ix.  2, 3.  Their  hearts 
were  as  yet  not  touched  to  the  quick,  were  not 
awakened,     and    wounded     by    tlie    holy    Word 


of  God,  and  made  tremble  at  its  truth  and 
terror. 

But  I  say,  before  the  heurt  be  touched,  pricked, 
made  smart,  <fc,c.,  how  can  it  be  thought,  be  the 
danger  never  so  great,  that  it  should  repent,  cry, 
bow,  and  break  at  the  foot  of  God,  and  supplicate 
there  for  mercy  !  and  yet  thus  it  must  do  ;  for  thus 
God  has  ordained,  and  thus  God  has  appointed  it; 
nor  can  men  be  saved  without  it.  But,  I  say, 
can  a  man  spiritually  dead,  a  stupid  man,  whose 
heart  is  past  feeling,  do  this;  before  he  has  his 
dead  and  stupid  heart  awakened,  to  see  and  feel 
its  state  and  misery  without  it?     But, 

Second.  Man,  take  him  as  he  comes  into  the 
world — and  how  wise  soever  he  is  in  worldly  and 
temporal  things — he  is  yet  a  fool  as  to  that 
which  is  spiritual  and  heavenly.  Ilence  Paul  says, 
'  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God ;  for  they  are  foolishness  unto  him,' 
because  he  is  indeed  a  fool  to  tliem  ;  'neither,' 
says  the  text,  '  can  he  know  tJiem,  because  they 
are  spiritually  discerned.'  iCo. ii.  14.  But  how  now 
must  this  fool  be  made  wist  ?  Why,  wisdom  must 
be  put  into  his  heart.  Jub  xxxviii.  36.  Now,  none  can 
put  it  theie  but  God  ;  and  how  doth  he  put  it  there, 
but  by  making  room  there  for  it,  by  taking  away 
the  thing  which  hinders,  which  is  that  folly  and 
madness  which  naturally  dwelleth  there?  But  how 
doth  he  take  that  away  but  by  a  severe  chastising 
of  his  soul  for  it,  until  he  has  made  him  weary  of 
it?  The  whip  and  stripes  are  provided  for  the 
natui'al  fool,  and  so  it  is  for  him  that  is  spiritually 

so.    Pr.  xLx.  29. 

Solomon  intimates,  that  it  is  a  hard  thing  to 
make  a  fool  become  wise.  '  Tliough  thou  shouldest 
bray  a  fool  in  a  mortar  among  wheat  with  a  pestle, 
yet  will  not  his  foolishness  depart  from  him.' 
Pr.  xxvii.  22.  By  this  it  appears  that  it  is  a  hard 
thing  to  make  a  fool  a  wise  man.  To  bray  one  in 
a  mortar  is  a  dreadful  thing,  to  bray  one  there 
with  a  pesile  ;  and  yet  it  seems  a  whip,  a  mortar, 
and  a  pestle  is  the  way.  And  if  this  is  the  way 
to  make  one  wise  in  this  world,  and  if  all  this  will 
hardly  do,  how  must  the  fool  that  is  so  in  spirit- 
uals be  whipped  and  beaten,  and  stripped  before 
he  is  made  wise  therein?  Yea,  his  heart  must  be 
put  into  God's  mortar,  and  must  be  beaten ;  yea, 
brayed  there  with  the  pestle  of  the  law,  before  it 
loves  to  hearken  unto  heavenly  things.  It  is  a 
great  word  in  Jeremiah,  'Through  deceit,'  that 
is,  folly,  '  they  refuse  to  know  me,  saith  the  Lord.' 
And  what  follows  ?  Why,  '  Therefore,  thus  saith 
the  Lord  of  hosts,  behold  I  will  melt  them,  and 
try  them,'  that  is,  with  fire,  'for  how  shall  I  do 
for  the  daughter  of  my  people.'  Je.  ix.  c,  7.  I  will 
melt  them :  I  will  put  them  into  my  furnace,  and 
tliere  I  will  try  them  ;  and  there  will  1  make  them 
know  me,  saith  the  Lord.    When  David  was  under 


70 1 


THE  ACCEPTABLE   SACRIFICE,   OE 


fpiritujil  cliastiscment  for  liis  sin,  and  had  liis 
licart  under  the  breaking-  hand  of  God,  then  he 
said,  God  sliould  make  him  know  wisdom  I's.  li.  c. 
Now  he  was  in  the  mortar,  now  he  was  in  the  fur- 
nace, now  he  was  bruised  and  melted ;  yea,  now 
his  bones,  his  heart,  was  breaking,  and  now  his 
folly  was  departing.  Now,  says  he,  tliou  shalt 
make  me  to  know  wisdom.  If  I  know  auytliiug 
of  the  way  of  God  with  us  fools,  there  is  nothing 
else  will  make  us  wise  men ;  yea,  a  thousand 
breakings  will  not  make  us  so  wise  as  we  should 
be. 

Wo  say,  Wisdom  is  not  good  till  it  is  bought ; 
and  he  that  buys  it,  according  to  the  intention  of 
that  proverb,  usually  smarts  for  it.  The  fool  is 
wise  in  his  own  conceit ;  wherefore  there  is  a  double 
difficulty  attends  him  before  he  can  be  wise  indeed. 
Not  only  his  folly,  but  his  wisdom,  must  be  re- 
moved from  him ;  and  how  shall  that  be,  but  by 
ripping  up  of  his  heart  by  some  sore  conviction, 
that  may  show  him  plainly  that  his  wisdom  is  his 
folly,  and  that  which  will  undo  him.  A  fool  loves 
his  folly ;  that  is,  as  treasure,  so  much  is  he  in 
love  with  it.  Now  then,  it  must  be  a  great  thing 
that  must  make  a  fool  forsake  his  folly.  The 
foolish  will  not  weigh,  nor  consider,  nor  compare 
wisdom  with  their  folly.  *  Folly  is  joy  to  him  that 
is  destitute  of  wisdom.'  '  As  a  dog  returueth  to 
his  vomit,  so  a  fool  returneth  to  his  folly.'  rr.  xv.  21 ; 
sxvi.  u.  So  loth  are  they  when  driven  from  it  to 
let  it  go,  to  let  it  depart  from  them.  Wherefore 
there  must  go  a  great  deal  to  the  making  of  a  man 
a  Christian;  for  as  to  that,  every  man  is  a  fool, 
yea,  the  greatest  fool,  the  most  unconcerned  fool, 
the  most  self-willed  fool  of  all  fools;  yea,  one  that 
will  not  be  turned  from  his  folly  but  by  the  break- 
ing of  his  heart.  David  was  one  of  these  fools ; 
Manasseh  was  one  of  these  fools ;  Saul,  otherwise 
called  Paul,  was  one  of  these  fools ;  and  so  was  I 
—and  that  the  hlygest  of  all.* 

Third.  ]\Ian,  take  him  as  he  comes  into  the 
world,  and  he  is  not  only  a  dead  man,  and  a  fool, 
but  a  proud  man  also.  Pride  is  one  of  those  sins 
that  first  showeth  itself  to  children,  yea,  and  it 
grows  up  with  them,  and  mixeth  itself  with  all 
they  do :  but  it  lies  most  hid,  most  deep  in  man  as 
to  his  soul-concerns.  For  the  nature  of  sin,  as  sin, 
is  nut  only  to  be  vile,  but  to  hide  its  vlleness  from 
the  soul.  Hence  many  think  they  do  well  when 
they  sin.  Jonah  thought  he  did  well  to  be  angry 
with  God.  JoMhiv.  9.  The  Pharisees  thought  they 
did  well  when  they  suid,  Christ  had  a  devil. 
Jn.  viii.  48.  And  Paul  thought  verily,  that  he  ought 
to  do  many  things  against,  or  contrary  to,  the  name 


•  However  liarJ,  mid  even  liarsli,  tlicse  terms  iimy  appear, 
they  are  fully  justified ;  and  with  all  the  author's  i^reat  ability 
ond  renown,  he  has  the  grace  of  humility  to  ackuovvlcdne  that, 
by  nature  and  practice,  he  had  been  the  biyged  of  fooU.— Ed. 


of  Jesus ;  which  he  also  did  with  great  madness. 
Ac.  xxvi.  9, 10.  And  thus  sin  puffs  up  men  with  piide, 
and  a  conceit  of  themselves,  that  they  are  a  thou- 
sand times  better  than  they  are.  Hence  they 
think  they  are  the  children  of  God,  when  they  are 
the  children  of  the  devil;  and  that  they  are  some- 
thing as  to  Christianity,  when  they  neither  are 
such,  nor  know  Avhat  it  is  that  they  must  have  to 
make  them  such.  Jn.  viii.  41-44.  Ga.  vi.  3. 

Now,  whence  flows  this  but  from  pride,  and  a 
self-conceit  of  themselves,  and  that  their  state  is 
good  for  another  world,  when  they  are  yet  in  tlieir 
sins,  and  under  the  curse  of  God?  Yea,  and  this 
pride  is  so  strong  and  high,  and  yet  so  hid  in 
them,  that  all  the  ministers  in  the  world  cannot 
persuade  them  that  this  is  pride,  not  grace,  in 
which  they  are  so  confident.  Hence  they  sllglit 
all  reproofs,  rebukes,  threatenings,  or  admoni- 
tions that  are  pressed  upon  them,  to  prevail  with 
them  to  take  heed,  that  they  be  not  herein  de- 
ceived. '  Hear  ye,'  saith  the  prophet,  •  and  give 
ear:  be  not  proud,  for  the  Lord  hath  spoken.' 
'  But  if  ye  will  not  hear  it,  my  soul  shall  weep  in 
secret  places  for  your  pride.'  Je.  xiii.  15-] 7.  And 
what  was  the  conclusion?  Why,  all  the  proud 
men  stood  out  still,  and  maintained  their  resist- 
ance of  God  and  his  holy  prophet.   Je.  xliii.  2. 

Nor  is  there  any  thing  that  will  prevail  with 
these  to  the  saving  of  their  souls,  until  there  hearts 
are  broken.  David,  after  he  had  defiled  Bath- 
sheha,  and  slain  her  husband,  yet  boasted  himself  in 
his  justice  and  holiness,  and  would  by  all  means 
have  the  man  put  to  death  that  had  hut  taken  the 
poor  man's  lamb,  when,  alas !  poor  soul,  himself 
was  the  great  transgressor.  But  would  he  believe 
it?  No,  no;  he  stood  upon  the  vindicating  of 
himself  to  be  a  just  doer;  nor  would  he  he  made 
to  fall  until  Nathan,  by  authority  from  God,  did 
tell  him  that  he  was  the  man  whom  himself  had 
condemned;  'Thou  art  the  man,'  said  he:  at 
which  word  his  conscience  was  awakened,  his  heart 
wounded,  and  so  his  soul  made  to  fall  under  the 
burden  of  his  guilt,  at  the  feet  of  the  God  of  heaven 
for  mercy.  2  Sa.  xii.  1-13. 

Ah!  pride,  pride!  thou  art  that  which  holds 
many  a  man  in  the  chains  of  his  sins ;  thou  art  it, 
thou  cursed  self-conceit,  and  keepest  tliem  from 
believing  that  their  state  is  damnable.  '  The 
wicked,  through  the  pride  of  his  countenance,  will 
not  seek  after  God.'  Ps.  x.  4.  And  if  there  is  so 
much  in  the  pride  of  his  countenance,  what  is  there, 
think  you,  in  the  pride  of  his  heart?  Therefore 
Job  says  it  is  to  hide  pride  from  man,  and  so  to 
save  his  soul  from  hell,  that  God  chasteneth  him 
with  pain  upon  his  bed,  until  the  multitude  of  his 
hones  stick  out,  and  until  his  life  draws  nigh  to 
the  destroyer.  Job  xxxiii.  17—22. 

It  is  a  hard  thing  to  take  a  man  ofl"  his  pride. 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


(05 


ami  make  him,  instead  of  trusting  in,  and  boasting 
of  his  goodness,  wisdom,  honesty,  and  the  like,  to 
see  himself  a  sinner,  a  fool,  yea,  a  man  that  is 
cruel,  as  to  his  own  immortal  soul.  Pride  of  heart 
has  a  power  in  it,  and  is  therefoi'e  compared  to  an 
iron  sinew,  and  an  iron  chain,  hy  which  they  are 
made  stout,  and  with  which  they  are  held  in  that 
stoutness,  to  oppose  the  Lord,  and  drive  his  Word 
from  their  hearts.  Le.  xxvi.  19.  Ps.  Uxiii.  6. 

This  was  the  sin  of  devils,  and  it  is  the  sin  of 
man,  and  the  sin,  I  say,  from  which  no  man  can  he 
delivered  until  his  heart  is  broken;  and  then  his 
pride  is  spoiled,  then  he  will  be  glad  to  yield.  If 
a  man  be  proud  of  his  strength  or  manhood,  a 
broken  leg  will  maul  him;  and  if  a  man  be  proud 
of  his  goodness,  a  broken  heart  will  maul  him ; 
because,  as  has  been  said,  a  broken  heart  comes 
by  the  discovery  and  charge  of  sin,  by  the  power 
of  God  upon  the  conscience. 

Fourth.  I\Ian,  take  him  as  he  comes  into  the 
world,  and  he  is  not  only  a  dead  man,  a  fool,  and 
proud,  but  also  self-willed  and  headstrong.  2Pe.  ii.  10. 
A  stubborn  ungain  creature  is  man  before  his  heart 
is  broken.  Hence  they  ai-e  so  often  called  rebels, 
rebellious,  and  disobedient :  they  will  only  do  what 
they  list.  'All  day  long,'  says  God,  'have  I 
stretched  out  my  hand  to  a  disobedient  and  gainsay- 
ing people.'  And  hence,  again,  they  are  compared 
to  a  self-willed  or  headstrong  horse,  that  will,  in 
spite  of  his  rider,  rush  into  the  battle.  *  Every 
one,'  says  God,  *  turneth  to  his  course,  as  the  horse 
rusheth  into  battle.'  Je.  viiL  6.  They  say,  '  With  our 
tongue  will  we  prevail,  our  lips  are  our  own ;  who 
is  lord  over  us.'  Ps.  xu.  4. 

Hence  they  are  said  to  stop  their  ears,  to  pull 
away  their  shoulder,  to  shut  their  eyes,  and  harden 
their  hearts,  '  against  the  words  of  God,  and  con- 
temned the  counsel  of  the  Most  High.'  Ps.  cvii.  11. 
Zee.  vii.  10, 12.  They  are  fitly  compared  to  the  re- 
bellious son  who  would  not  be  ruled  by  his  parents, 
or  to  the  prodigal,  who  would  have  all  in  his  own 
hand,  and  remove  himself  far  away  from  father  iind 
father's  house.  De.  .vxi.  20.  Lu.  xv.  13.  Now  for  such 
creatures,  nothing  will  do  but  violence.  The  stub- 
born son  must  be  stoned  till  he  dies;  and  the  pro- 
digal must  be  famished  out  of  all ;  nothing  else,  I 
sny,  will  do.  Their  self-willed  stubborn  heart  will 
not  comply  with  the  will  of  God  before  it  is  broken. 
He.  xxi.  21.  Lii.  XV.  14—17.  Thcse  are  they  that  are  called 
the  stout-hearted ;  these  are  said  to  be  far  from 
righteousness,  and  so  will  remain  until  their  hearts 
are  broken ;  for  so  they  must  be  made  to  know 
themselves,  is.  ix.  9— ll. 

Fifth.  Man,  as  he  comes  into  the  world,  is  not 
only  a  dead  man,  a  fool,  prouil,  and  self-willed,  but 
also  a  fearless  creature.  '  There  is,'  saith  the  text, 
'no  fear  of  God  before  their  eyes.'  Ro. iii. is.  No 
fear  of  God  I     There  is  fear  of  man,  fear  of  losing 

VOL.  I. 


his  favour,  his  love,  his  good-will,  his  help,  his 
friendship ;  this  is  seen  everj'where.  How  do  the 
poor  fear  the  rich,  the  weak  fear  the  strong,  and 
those  that  are  threatened,  them  that  threaten !  Eut 
come  now  to  God;  why,  none  fear  him;  that  is, 
by  nature,  none  reverence  him ;  they  neither  fear 
his  frowns,  nor  seek  his  favour,  nor  inquire  liow 
they  may  escape  his  revenging  hand  that  is  lifted 
up  against  their  sins  and  their  souls  because  of  sin. 
Little  things  they  fear  the  losing  of  them;  but  the 
soul  they  arc  not  afraid  to  lose.  '  They  fear  not 
me,  saith  the  Lord.'  Mni. iii. 5. 

How  many  times  are  some  men  put  in  mind  of 
death  by  sickness  upon  themselves,  by  graves,  by 
the  death  of  otiiers?  How  many  times  are  they 
puit  in  mind  of  hell  by  reading  the  Word,  by  lashes 
of  conscience,  and  by  some  that  go  roaring  in  de- 
spair out  of  this  world?  How  many  times  are  they 
put  in  mind  of  the  day  of  judgment.  As,  L  Viy 
God's  binding  the  fallen  angels  over  to  judgment. 
2.  By  the  drowning  of  the  old  world.  2  Pe.  ii.  4, 5.  JuJe 
6,7.  3.  By  the  burning  of  Sodom  and  Gomorrah 
with  fire  from  heaven.  2  Pe.  ii.  c.  Jmic  7.  4.  By  ap- 
pointing a  day.  Ae.  xvii.  29— 31.  5.  By  appointing  a 
juilge.  Ac.  x.  40— 43.  G.  By  reserving  their  crimes  in 
records,  is.  xxx.  8.  Ee.  xx.  12.  7.  By  appointing  and 
preparing  of  witnesses.  Ro.  ii.  15.  8.  And  by  pro- 
mising, yea,  threatening,  yea,  resolving,  to  call 
the  whole  world  to  his  bar,  there  to  be  judged  for 
all  which  they  have  done  and  said,  and  for  every 

secret  thing.    Mat.  xxv.  31—33;  xii.  3R.  Eg.  xi.  9;  lii.  14. 

And  yet  they  fear  not  God :  alas  I  they  believe 
not  these  things.  These  things,  to  carnal  men,  are 
like  Lot's  preaching  to  his  sons  and  daughters  that 
were  in  Sodom.  When  he  told  them  that  God 
would  destroy  that  place,  lie  seemed  unto  them  as 
one  that  mocked ;  and  his  words  to  them  were  as 
idle  tales.  Ge.  xix.  14.  Fearless  men  are  not  won  by 
words  ;  blows,  wounds,  and  killings,  are  the  things 
that  must  bring  them  under  fear.  How  many 
struo-'>-lino:  fits  had  Israel  with  God  in  the  wilder- 
ness?  How  many  times  did  they  declare  that 
there  they  feared  him  not?  And  observe,  they 
were  seldom,  if  ever,  brought  to  fear  and  drcr\d  his 
glorious  name,  unless  he  beset  them  round  with 
death  and  the  grave.  Nothing,  nothing  but  a 
severe  hand,  will  make  the  fearless  fear.  Hence, 
to  speak  after  the  manner  of  men,  God  is  put  upon 
it  to  go  this  way  with  sinners  when  he  would  save 
their  souls ;  even  bring  them,  and  lay  them  at  the 
mouth,  and  v.'ithin  sight  of  hell  and  cvcrla-ting 
damnation:  and  there  also  charge  them  with  sin 
and  guilt,  to  the  breaking  of  their  hcart.^,  bcforo 
they  will  fear  his  name. 

^ixlh.  Man,  as  he  comes  into  the  world,  is  not 

only  a  dead  man,  a   fool,  proud,  self-willed,  and 

fearless,  but  he  is  a  false  believer  concerning  God. 

Let  God  report  of  himself  never  so  plainly,  man 

4  U 


706 


THE  ACCEPTABLE   SACRIFICE,   OR 


bj  nature  will  not  believe  this  report  of  him.  No, 
thoy  nre  become  vain  in  tlieir  imaginations,  and 
their  foolish  lieart  is  darkened  ;  wherefore  they 
turn  the  glorj  of  God,  whicli  is  his  truth,  into  a 
lie.  Ro.  i.  21-26.  God  says.  He  sees  ;  they  say,  He 
speth  not;  God  saith.  He  knows;  they  .say.  He 
doth  not  know:  God  saith.  None  is  like  him- 
self;  yet  thoy  say.  He  is  altogether  like  to  them  : 
God  faith,  None  shall  keep  his  door  for  naught ; 
they  sav.  It  is  in  vain,  and  to  no  profit  to  serve 
him:  he  saith,  He  will  do  good;  tlicy  say.  He  will 
neither  do  good  nor  evil.  Job  xxu.  13,  li.  Ps.  i.  21.  Job  xxi. 
H 15-  M.ii.  iii.  u.  Zcp.  i.  12.  Thus  they  falsely  believe 
concerning  God;  yea,  as  to  the  word  of  his  grace, 
and  the  revelation  of  his  mercy  in  Christ,  they 
stick  not  to  say  by  their  practice — for  a  wicked 
man  sponketh  with  his  feet,  Pr.  vi.  is — that  that  is 
ft  stark  lie,  and  not  to  be  trusted  1o.  i  Jn.  v.  lo. 

Now,  what  shall  God  do  to  save  these  men?  If 
he  hides  himself  and  conceals  his  glory,  they  perish. 
If  he  sends  to  them  by  his  messengers,  and  forbears 
to  come  to  them  himself,  they  perish.  If  he  comes 
to  them  and  forbears  to  work  upon  them  by  his 
word,  they  perish:  if  he  worketh  on  them,  but  not 
effectually,  they  perish.  If  he  works  effectually  he 
must  break  their  hearts,  and  make  them,  as  men 
wounded  to  death,  fall  at  his  feet  for  mercy,  or  there 
can  be  no  good  done  on  them ;  they  will  not  rightly 
believe  until  he  fires  them  out  of  their  misbelief, 
and  makes  them  to  know,  by  the  breaking  of  their 
bones  for  their  false  faith,  that  he  is,  and  will  be, 
what  be  has  said  of  himself  in  his  holy  Word.* 
The  heart,  therefore,  must  be  broken  before  the 
man  can  come  to  good. 

Sci-erilh.  Man,  as  he  comes  into  the  world,  is  not 
only  a  dead  man,  a  fool,  proud,  self-willed,  fearless, 
and  a  false  believer,  but  a  great  lover  of  sin ;  he  is 
captivated,  ravished,  drowned  in  the  delights  of  it. 
Hence  it  [the  Word]  says,  they  love  sin,  delight 
in  lies,  do  take  pleasure  in  iniquity,  and  in  them 
that  do  it;  that  tliey  sport  themselves  in  their  own 
deceivings,  and  glory  in  their  shame.  Jn.  iii.  19.  Ps. 

Uu.  4.  Ro.  i.  32.  2  Pc.  ii.  13.  Phi.  iii.  19. 

This  is  the  temper  of  man  by  nature ;  for  sin  is 
mixed  with  and  has  the  mastery  of  all  the  powers 
of  his  floul.  Hence  they  are  said  to  be  captives  to 
It,  and  to  be  led  captive  into  the  pleasures  of  it,  at 
the  uill  of  the  devil.  2Ti.ii.26.  And  you  know  it  is 
i-.ot  an  easy  thing  to  break  love,  or  to  take  the 
nfft'ctions  off  that  object  on  which  they  are  so 
deeply  set,  in  which  thoy  are  so  deeply  rooted,  as 
man  s  heart  is  m  his  sins.     Alas!  how  many  are 


tr.,..r  .^  I  I'""*  ""'  ""^  ^'"^  stronghold  in  which  he 
l^l?h  ,^''"'''  y'^\  »".  -  ^y  fif^-'  ■  Wized  with  the 
Holy  Ghost,  cvc,  fire.'  '  l|„  word  is  as  a  lire.'  Reader,  the 
work  of  rrgcn,rnt.on  and  p.irilication  is  a  trying  work  ;  n,av 
u..-h  .nqmr*.  Ha*  Uus  f.r.  burnt  up  ,„y  wood,  hay.  stubble? 


there  that  contemn  all  the  allurements  of  heaven, 
and  that  trample  upon  all  the  threatenings  of  God, 
and  that  say,  '  Tush,'  at  all  the  flames  of  hell,  when, 
ever  these  are  propounded  as  motives  to  work  them 
off  their  sinful  delights!  so  fixed  are  they,  so  mad 
are  they,  upon  these  beastly  idols.  Yea,  he  that 
shall  take  in  hand  to  stop  their  course  in  this  their 
wav,  is  as  he  that  shall  attempt  to  prevent  the 
raging  waves  of  the  sea  from  their  course,  when 
driven  by  the  mighty  winds. 

When  men  are  somewhat  put  to  it,  when  reason 
and  conscience  shall  begin  a  little  to  hearken  to  a 
preacher,  or  a  judgment  that  shall  begin  to  hunt 
for  iniquity,  how  many  tricks,  evasions,  excuses, 
demurs,  delays,  and  hiding-holes  will  they  make, 
invent,  and  find,  to  hide  and  preserve  their  sweet 
sins  with  themselves  and  their  souls,  in  the  delights 
of  them,  to  their  own  eternal  perdition?  Hence 
they  endeavour  to  stifle  conscience,  to  choke  con- 
victions, to  forget  God,  to  make  themselves  atheists, 
to  contradict  preachers  that  are  plain  and  honest, 
and  to  heap  to  themselves  such  of  them  only  as 
are  like  themselves,  that  speak  unto  them  smooth 
things,  and  prophesy  deceits ;  yea,  they  say  them- 
selves to  such  preachers,  '  Get  you  out  of  the  way; 
turn  aside  out  of  the  path  ;  cause  the  Holy  One  of 
Israel  to  cease  from  before  us.'  is.  xxx.  &— 11.  If  they 
be  followed  still,  and  conscience  and  guilt  shall, 
like  blood-hounds,  find  them  out  in  their  secret 
places,  and  roar  against  them  for  their  wicked 
lives,  then  they  will  flatter,  cogg,  dissemble,  and 
lie  against  their  souls,  promising  to  mend,  to  turn, 
to  repent,  and  grow  better  shortly ;  and  all  to 
daff"  t  off  convictions  and  molestations  in  their 
wicked  ways,  that  they  may  yet  pursue  their 
lusts,  their  pleasures,  and  sinful  delights,  in  quiet, 
and  without  control. 

Yea,  further,  I  have  known  some  that  have  been 
made  to  roar  like  bears,  to  yell  like  dragons,  and 
to  howl  like  dogs,  by  reason  of  the  weight  of  guilt, 
and  the  lashes  of  hell  upon  their  conscience  for 
their  evil  deeds  ;  who  have,  so  soon  as  their  pre- 
sent torments  and  fears  were  gone,  returned  again 
with  the  '  dog  to  his  vomit;  and  as  the  sow  that 
was  washed,  to  her  wallowing  in  the  mire.'  llo.  vii.  u. 
2  Pe.  ii.  20—22. 

Once  again,  some  have  been  made  taste  of  the 
good  Word  of  God,  of  the  joy  of  heaven,  and  of 
the  powers  of  the  world  to  come,  and  yet  could 
not  by  any  one,  nay,  by  all  of  these,  be  made  to 
break  their  league  for  ever  with  their  lusts  and 

sins.    He.  vi.  i,  5.  Lu.  viii.  13.  Jn.  v.  33—35.       0  Lord  !    what  , 


t  To  '  dafF'  or  'doff;'  to  do   oS  or  throw  aside — used  by  5 
Shakespeare,  but  now  obsolete, — 
Where  is  bis  son, 

Tlie  nimble-footed  madcap,  Prince  nf  Wales, 
And  Ins  comrades,  thai  liafi  the  world  uside 
And  let  It  j/iiss? 

—En. 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


707 


is  man,  that  tliou  art  mindful  of  him?  Wherein 
is  he  to  be  accounted  of?  He  has  sinned  against 
thee ;  he  loves  his  sins  more  than  thee.  He  is 
a  lover  of  pleasures  more  than  he  is  a  lover  of 
God! 

But  now,  how  shall  this  man  be  reclaimed  from 
this  sin?  How  shall  he  be  brought,  wrought,  and 
made,  to  be  out  of  love  with  it?  Doubtless  it  can 
be  by  no  other  means,  by  what  we  can  see  in  the 
Word,  but  by  the  wounding,  breaking,  and  dis- 
abling of  the  heart  that  loves  it,  and  by  tliat  means 
making  it  a  plague  and  gall  unto  it.  Sin  may  be 
made  an  affliction,  and  as  gall  and  wormwood  to 
them  that  love  it;  but  the  making  of  it  so  bitter 
a  thing  to  such  a  man,  will  not  be  done  but  by 
great  and  sore  means.  I  remember  we  had  in  our 
town  some  time  since,  a  little  girl  that  loved  to  eat 
the  heads  of  foul  tobacco-pipes,  and  neither  rod  nor 
good  words  could  reclaim  her,  and  make  her  leave 
them.  So  her  father  takes  advice  of  a  doctor,  to 
wean  her  from  them,  and  it  was  this :  Take,  saith 
he,  a  great  many  of  the  foulest  tobacco-pipe  heads 
you  can  get,  and  boil  them  in  milk,  and  make  a 
posset  of  that  milk,  and  make  your  daugliter  drink 
the  posset-drink  up.  He  did  so,  and  gave  his  girl 
it,  and  made  her  drink  it  up ;  the  which  became 
so  irksome  and  nauseous  to  her  stomach,  and  made 
her  so  sick,  that  she  could  never  abide  to  meddle 
with  tobacco-pipe  heads  any  more,  and  so  was  cured 
of  that  disease.  Thou  lovest  thy  sin,  and  neither 
rod  nor  good  words  will  as  yet  reclaim  thee.  Well, 
take  heed;  if  thou  wilt  not  be  reclaimed,  God  will 
make  thee  a  posset  of  them,  wliich  shall  be  so 
bitter  to  thy  soul,  so  irksome  to  thy  taste,  so 
loathsome  to  thy  mind,  and  so  afflicting  to  thy 
heart,  that  it  shall  break  it  with  sickness  and 
grief,  till  it  be  loathsome  to  thee.  I  say,  thus  he 
will  do  if  he  loves  thee ;  if  not,  he  will  suffer  thee 
to  take  thy  course,  and  will  let  thee  go  on  with 
thy  tobacco-pipe  heads! 

The  children  of  Israel  will  have  flesh,  must  have 
flesh;  they  weep,  cry,  and  murmur,  because  they 
have  not  flesh;  the  bread  of  heaven,  that  is  but 
light  and  sorry  stuff  in  their  esteem.  Nu.  xi.  1—6. 
Moses  goes  and  tells  God  how  the  people  despised 
his  heavenly  bread,  and  how  they  longed,  lusted, 
and  desired  to  be  fed  with  flesh.  Well,  says  God, 
they  shall  have  flesh,  they  shall  have  their  fill  of 
flesh ;  I  will  feed  them  with  it ;  they  shall  have  to 
the  full ;  and  that  '  ye  shall  not  eat  one  day,  nor 
two  days,  nor  five  days,  neither  ten  days,  nor 
twenty  days;  but  even  a  whole  month,  until  it 
come  out  at  your  nostrils,  and  it  be  loathsome  unto 
you;  because  ye  have  despised  the  Lord.'  Ku. xi. 
11— 20.  lie  can  tell  how  to  make  that  loathsome 
to  thee  on  which  thou  most  dost  set  thine  evil 
heart.  And  he  will  do  so,  if  he  loves  thee ;  else, 
as  I  said,  he  will  not  make  thee  sick  by  smiting 


of  thee  nor  punish  thee  for  or  when  thou  commit- 
test  whoredom,  but  will  let  thee  alone  till  the  judg- 
ment day,  and  call  thee  to  a  reckoning  for  all  thy 
sins  then.      But  to  pass  this. 

EhjhOi.  Man,  as  he  comes  into  the  woi'ld,  is  not 
only  a  dead  man,  a  fool,  proud,  self-willed,  fear- 
less, a  false  believer,  and  a  lover  of  sin,  but  a  wild 
man.  He  is  of  the  wild  olive  tree,  of  that  which 
is  wild  by  nature.  Ro.  xi.  17, 24.  So,  in  another  place, 
man  by  nature  is  compared  to  the  ass,  to  a  wild 
ass.  '  For  vain  or  empty  man  would  be  wise, 
though  man  be  born  like  a  wild  ass's  colt.'  Job  xi.  12. 
Isaac  was  a  figure  of  Christ,  and  of  all  convertcil 
men.  Ga.  iv.  2S.  But  Ishmael  was  a  figure  of  man 
by  nature;  and  the  Holy  Ghost,  as  to  that,  eaitli 
this  of  him,  'And  he  will  be  a  wdd  man.'  Ge.  xvL  12. 
This  man,  I  say,  was  a  figure  of  all  carnal  men, 
in  their  wildness  or  estrangcdncss  from  God. 
Hence  it  is  said  of  the  prodigal,  at  his  con- 
version, that  he  came  to  himself  then ;  implying 
that  he  was  mad,  wild,  or  out  of  his  wits  before. 
Lu.  XV.  17.  I  know  there  is  a  ditierence  sometimes 
betwixt  one's  being  wild  and  mad ;  yet  sometimes 
wildness  arriveth  to  that  degree  as  to  give  one 
rightly  the  denomination  of  being  mad.  And  it  is 
always  true  in  spirituals ;  namely,  that  he  that  is 
wild,  as  to  God,  is  mad,  or  besides  himself,  and  so 
not  capable,  before  he  is  tamed,  of  minding  his  own 
eternal  good  as  he  should.  There  are  tliese  several 
things  that  are  tokens  of  one  wild  or  mad  ;  and 
they  all  meet  in  a  carnal  man. 

1.  A  wild  or  mad  man  gives  no  heed  to  good 
counsel;  the  frenzy  of  his  head  thuts  all  out,  and 
by  its  force  leads  him  away  from  men  that  are  wise 
and  sober.  And  thus  it  is  with  carnal  men;  good 
counsel  is  to  them  as  pearls  are  that  are  cast  afora 
swine ;  it  is  trampled  under  foot  of  them,  and  the 
man  is  despised  that  brings  it.  Mat.  vii.  c.  '  The 
poor  man's  wisdom  is  despised,  and  his  words  are 
not  heard.'  Ec.  ix.  16. 

2.  A  wild  or  mad  man,  let  him  alone,  and  he 
will  greatly  busy  himself  all  his  life  to  accomplish 
that  which,  when  it  is  completed,  amounts  to 
nothing.  The  work,  the  toil,  the  travel  of  such 
a  one  comes  to  nothing,  save  to  declare  that  ho 
was  out  of  his  wits  that  did  it.  David,  imitating 
of  such  a  one,  scrabbled  upon  the  gate  of  the 
king,  as  fools  do  with  chalk ;  and  like  to  this  is 
all  the  work  of  all  carnal  men  in  the  world.  1  Sa. 
x.xi.  12, 1:5.  Hence,  such  a  one  is  said  to  labour  for 
the  wind,  or  for  what  will  amount  to  no  juore  than 
if  he  filled  his  belly  with  the  east  wind.  £c.  v.  16. 

Job  XV.  2. 

3.  A  wild  or  mad  man,  if  you  set  him  to  do  auy- 
thing,  and  he  does  it,  he  will  yet  do  it,  not  by  or 
according  to  your  bidding,  but  after  the  folly  of 
his  own  wild  fancy ;  even  as  Jehu  executed  the 
commandment  of  the  Lord;    he  did  it  in  his  cvru 


703 


THE   ACCEPTABLE   SACRIFICE,   OR 


madness,  taking  no  hceJ  to  tlie  commandment  of 
the  Lord.  2  Ki.  ix.  20;  x.  31.  And  tlms  do  carnal  men 
do,  when  they  meddle  witli  any  of  God's  matters, 
as'hearing,  praying,  reading,  j)rofessing ;  they  do 
all  according  to  their  own  wild  fancy ;  they  take 
no  heed  to  do  these  after  the  commandment  of  the 
Lord. 

4.  Wild  or  mad  men,  if  they  deck  or  array 
tliemselvcs  with  ought,  as  many  times  they  do, 
wliy,  the  spirit  of  their  wildiiess  or  frenzy  appears 
even  in  the  mode  and  way  in  which  they  do  it. 
Either  the  things  themselves  which  they  make  use 
of  for  that  purpose  are  very  toys  and  trifles  ;  or  if 
they  seem  to  be  better,  they  are  put  on  after  an 
antic  manner,  rather  to  the  rendering  of  them 
ridiculous,  than  to  bespeak  tliem  sober,  judicious, 
or  wise ;  and  so  do  natural  men  array  themselves 
with  what  they  would  be  accepted  in  with  God. 
Would  one  in  his  wits  think  to  make  hiiuself  fine 
or  acceptable  to  men  by  arraying  himself  in  nien- 
struous  clotlis,  or  by  painting  his  face  with  dross 
and  dung?  And  yet  this  is  the  finery  of  carnal 
men,  when  they  approach  for  acceptance  into  the 
presence  of  God.  is.  kiv.  6.  pm.  iii.  7,  8. 

0  the  wildness,  the  frenzy,  the  madness,  that 
possesses  the  heart  and  mind  of  carnal  men !  they 
walk  according  to  the  course  of  this  world,  ac- 
cording to  or  after  that  spirit  which  is  in  truth  the 
spirit  of  the  devil,  which  worketh  in  the  children 
of  disobedience.  Ep.  u.  i— 3.  But  do  they  believe 
that  thus  it  is  with  them?  No,  they  are,  in  their 
own  account,  as  other  madmen  are,  the  only  ones 
in  the  world.  Hence  they  are  so  taken  and  tickled 
with  their  own  frantic  notions,  and  deride  all  else 
that  dwell  in  the  world.  But  which  is  the  way  to 
make  one  tliat  is  wild,  or  a  madman,  sober?  To 
let  him  alone  will  not  do  it;  to  give  him  good 
words  only  will  not  do  it ;  no,  he  must  be  tamed ; 
means  must  be  used  to  tame  him.  '  lie  brought 
down  their  hearts  with  labour,'  or  by  continual 
molestation;  as  you  have  it.  Ps. cvii.  10—13.  He 
speaketh  there  of  madmen  tiiat  are  kept  up  in 
darkness,  and  bound  in  afflictions  and  irons,  be- 
cause they  rebelled  against  the  words  of  God,  and 
fontenmed  the  counsel  of  the  Most  High. 

Tiiis,  therefore,  is  the  way  to  deal  with  such, 
mid  none  but  God  can  so  deal  with  them.  They 
must  be  taken,  they  must  be  separated  from  men; 
they  must  be  laid  in  chains,  in  darkness,  afflictions, 
and  irons  ;  they  must  be  blooded,  half-starved, 
whipped,  purged,  and  be  dealt  with  as  mad  people 
aro  dealt  with.  And  thus  they  must  be  dealt 
with  till  they  come  to  themselves,  and  cry  out  in 
their  distresses.  And  then  they  cry  to  the  Lord 
in  their  troubles,  and  ho  saveth  them  out  of  their 
distresses ;  then  he  brings  them  out  of  darkness, 
and  the  shadow  of  death,  and  breaks  their  bands 
in  sunder,  iv.cvu.  13-15.     Thus,  1  say,  God  tames 


the  wild,  and  brings  mad  prodigals  to  tliemselves, 
and  so  to  him  for  mercy. 

Nirdh.  !Man,  as  he  comes  into  the  world,  is  not 
only  a  dead  man,  a  fool,  proud,  self-willed,  fearless, 
a  false  believer,  a  lover  of  sin,  and  a  wild  man; 
but  a  man  that  disrelishes  the  things  of  the  king- 
dom of  God.  I  told  you  before,  that  unconverted 
man  is  such  as  did  not  taste  things ;  but  now  I 
add,  that  he  disrelishes  things ;  he  calls  bitter 
thino-s  sweet,  and  sweet  bitter ;  he  judges  quite 
amiss.  These  are  they  that  God  threatoieth  with 
a  woe.  '  Woe  unto  them  that  call  evil  good,  and 
good  evil ;  that  put  darkness  for  light,  and  light 
for  darkness ;  that  put  bitter  for  sweet,  and  sweet 
for  bitter.'  is.  v.  so. 

This  latter  part  of  this  text  shows  us  evidently 
that  the  things  of  God  are  disrelished  by  some. 
They  call  his  sweet  things  bitter,  and  the  devil's 
bitter  things  sweet;  and  all  this  is  for  want  of  a 
broken  heart.  A  broken  heart  relishes  otherwise 
than  a  whole  or  unbroken  one  doth,  A  man  that 
has  no  pain,  or  bodily  distress,  cannot  find  or  feel 
virtue  or  good  in  the  most  sovereign  plaister,  were 
it  applied  to  arm  or  leg ;  no,  he  rather  says,  Away 
with  these  stinking  daubing  things.  0  I  but  lay 
the  same  plaisters  where  there  is  need,  and  the 
patient  will  relish,  and  taste,  and  savour  the  good- 
ness of  them;  yea,  will  prize  and  commend  them 
to  others. 

Thus  it  is  in  spirituals.  The  world,  they  know 
not  what  the  anguish  or  pain  of  a  broken  heart 
means;  they  say,  '  Who  will  show  us  any  good,' 
that  is,  better  than  we  find  in  our  sports,  pleasures, 
estates,  and  preferments.  '  Tliere  he  many,'  says, 
the  Psalmist,  speak  after  this  sort.  But  what  says 
the  distressed  man  ?  Why,  '  Lord,  lift  thou  up 
the  light  of  thy  countenance  upon  us ;'  and  then 
adds,  'Thou  hast  put  gladness  in  my  heart;' 
namely,  by  the  light  of  thy  countenance,  for  that 
is  the  plaister  for  a  broken  heart.  '  Thou  hast  put 
gladness  in  my  heart,  more  than  in  the  time  tluxt 
their  corn  and  their  wine  increaseth.'  Ps.  iv.  1—7.  0  ! 
a  broken  heart  can  savour  pardon,  can  savour  the 
consolations  of  the  Holy  Ghost.  Yea,  as  a  hungry 
or  thirsty  man  prizes  bread  and  water  in  the  wane 
thereof,  so  do  the  broken  in  heart  prize  and  set  a 
high  esteem  on  the  things  of  the  Lord  Jesus.  His 
flesh,  his  blood,  his  promise,  and  the  light  of  his 
countenance,  are  the  only  sweet  things  both  to  scent 
and  taste,  to  those  that  are  of  a  wounded  spirit. 
The  full  soul  loatheth  the  honey-comb ;  the  whole 
despise  the  gospel,  they  savour  not  the  things  that 
are  ot  God. 

If  twenty  men  were  to  hear  a  pardon  read,  and 
but  one  of  those  twenty  were  condemned  to  die, 
and  the  pardon  was  for  none  but  such ;  which  of 
these  men,  think  you,  would  taste  the  sweetness  of 
that  pardon,  they  who  are  not,  or  he  that  was  con- 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


709 


dciuned  ?  The  coiulemned  nvm,  JouLtless.  This 
is  the  case  in  hand.  The  broken  in  heart  is  a  con- 
demned man ;  yea,  it  is  a  sense  of  condemnation, 
with  other  things,  that  has  indeed  broken  his  heart; 
nor  is  tliere  anything  but  sense  of  forgiveness  that 
can  bind  it  up,  or  heal  it.  But  could  that  lieal  it, 
could  he  not  taste,  truly  taste,  or  rightly  relish 
this  forgiveness  ?  no ;  forgiveness  would  be  to  hiui 
as  it  is  to  him  that  has  not  sense  of  want  of  it. 

Cut,  I  say,  what  is  the  reason  some  so  prize 
what  otliers  so  despise,  since  they  both  stand  in 
no(d  of  the  same  grace  and  mercy  of  God  in  Christ? 
Wliy,  the  one  sees,  and  the  otlier  sees  nothing,  of 
this  woful  miserable  state.  And  thus  have  I 
showed  you  the  necessity  of  a  broken  heart.  1.  Man 
is  dead,  and  must  be  quickened.  2.  Man  is  a  fool, 
and  must  be  made  wise.  3.  l^lan  is  proud,  and 
must  be  humbled.  4.  Man  is  self-willed,  and  must 
be  broken.  5.  ]\Ian  is  fearless,  and  must  be  made 
to  consider.  6.  5Ian  is  a  false  believer,  and  must 
be  rectified.  7.  Man  is  a  lover  of  sin,  and  must 
be  weaned  from  it.  8.  Man  is  wild,  and  must  be 
tamed.  9.  Man  disrelishes  the  things  of  God,  and 
can  take  no  savour  in  them, until  his  heart  is  broken. 

[V.  The  reasons  why  a  broken'  heart  is  es- 
teemed BY  God  such  an  excellent  thing.] 

And  thus  have  I  done  with  this,  and  shall  come 
next  to  the  reasons  of  the  point,  namely,  to  show 
you,  why  or  how  it  comes  to  pass,  tliat  a  broken 
heart,  a  heart  truly  contrite,  is  to  God  such  an 
excellent  thing.  That  to  him  it  is  so,  we  have 
proved  by  six  demonstrations ;  \vhat  it  is,  we  have 
showed  by  the  six  signs  thereof;  that  it  must  be, 
is  manifest  by  those  nine  reasons  but  now  urged ; 
and  why  it  is  with  God  or  in  his  esteem  an  excel- 
lent thing,  that  is  shown  by  that  which  follows. 

First.  A  broken  heart  is  the  handiwork  of  God ; 
an  heart  of  his  own  preparing,  for  his  own  service; 
it  is  a  sacrifice  of  his  own  providing,  of  his  provid- 
ing for  himself;  as  Abraham  said  in  another  case, 
'  God  will  provide  himself  a  lamb.'  Ge.  xxii  8. 

Hence  it  is  said,  'The  preparations  of  the  heart 
in  man,  &,c.,  is  from  the  Lord.'  And  again,  God 
maketh  my  heart  soft,  and  the  Almighty  troubleth 
me.'  Job  xxiii.  16.  The  heart,  as  it  is  by  nature 
hard,  stupid,  and  impenetrable,  so  it  remains,  and 
so  will  remain,  until  God,  as  was  said,  bruiseth 
it  with  his  hammer,  and  melts  it  with  his  fire. 
'The  stony  nature  of  it  is  therefore  s:iid  to  be  taken 
away  of  God.  '  I  will  take  away  the  stony  heart 
out  of  your  flesh,  and  I  will  give  you,'  saith  he, 
'  an  heart  of  flesh.'  Eze.  xxxvi.  26.  I  will  take  away 
the  stony  heart,  or  the  stonincss,  or  the  hardness 
of  your  heart,  and  I  will  give  you  a  heart  of  flesh; 
that  is,  I  will  make  your  heart  sensible,  soft,  wield- 
able,  governable,  and  penitent.  Sometimes  he  bids 
men  rend  their  hearts,  not  because  they  can,  but 


to  convince  them  rather,  that  though  it  must  be  so, 
they  cannot  do  it;  so  he  bids  them  make  themselves 
a  new  heart,  and  a  new  spirit,  for  the  same  purpose 
also;  for  if  God  doth  not  rend  it,  it  remains  unrent; 
if  God  makes  it  not  new,  it  abides  an  old  one  still. 
This  is  that  that  is  meant  by  his  bending  of 
men  for  himself,  and  of  his  working  in  them  that 
which  is  pleasing  in  his  sight.  Zee.  ix.  13.  The  heart, 
soul,  or  spirit,  as  in  itself,  as  it  came  from  God's 
fingers,  a  precious  thing,  a  thing  in  God's  account 
worth  more  than  all  the  world.  This  heart,  soul, 
or  .spirit,  sin  has  hardened,  the  devil  has  bewitched, 
the  world  has  deceived.  This  heart,  thus  beguiled, 
God  coveteth  and  desireth:  'My  son,'  saith  he, 
'  give  me  thine  heart,  and  let  thine  eyes  observe  my 

ways.'  Cr.  xxiii.  2G. 

This  man  cannot  do  tliis  thing:  fur  that  his  heart 
has  the  mastery  of  him,  and  will  not  but  carry  him 
after  all  manner  of  vanity.  What  now  must  be 
done  ?  Why,  God  must  take  the  heart  by  storm, 
by  power,  and  bring  it  to  a  compliance  with  the 
Word;  but  the  heart  of  itself  will  not;  it  is  deluded, 
carried  away  to  another  than  God.  Wherefore  God 
now  betakes  him  to  his  sword,  and  bring  down  the 
heart  with  labour,  opens  it,  and  drives  out  the 
strong  man  armed  that  did  k^ep  it;  wounds  it;  and 
makes  it  smart  for  its  rebellion,  that  it  may  cry ; 
so  he  rectifies  it  for  himself.  *  He  maketh  sore,  and 
bindeth  up ;  he  woundeth,  and  his  hands  make 
whole.'  Job  V.  18.  Thus  having  wrought  it  for  him- 
self, it  becomes  his  habitation,  his  dwelling-place : 
'That  Christ, may  dwell  in  your  hearts  by  faith.' 

Ep.  iii.  17. 

But  I  would  not  swerve  from  the  thing  in  hand. 
I  have  told  you  a  broken  heart  is  the  handiwork 
of  God,  a  sacrifice  of  his  own  preparing;  a  material 
fitted  for  himself. 

1.  By  breaking  of  the  heart  he  openeth  it,  and 
makes  it  a  receptacle  for  the  graces  of  his  Spirit ; 
that  is  the  cabinet,  when  unlocked,  where  God 
lays  up  the  jewels  of  tlie  gospel;  there  he  puts  his 
fear;  '  I  will  put  my  fear  in  their  hearts;'  there  he 
writes  his  law;  'I  will  write  my  law  in  their  heart;' 
there  he  puts  his  Spirit:  '  I  will  put  my  Spirit  with- 
in you.'  J*,  xxxi.  31-33;  xxxii.  S9-41.  Eze.  xxxvi.  26,  27.     Thc 

heart,  I  say,  God  chooses  for  his  cabinet:  there  ho 
hides  his  treasure;  there  is  the  seat  of  justice,  mercy, 
and  of  eveiy  grace  of  God ;  I  mean,  when  it  is 
broken,  made  contrite;  and  so  regulated  by  the 
holy  Word. 

2.  The  heart,  when  broken,  is  like  sweet  gums 
and  spices  when  beaten ;  for  as  such  cast  their 
fragrant  scent  into  the  nostrils  of  men,  so  the  heart 
when  broken  casts  its  sweet  smells  in  the  nostrils 
of  God.  The  incense,  which  was  a  type  of  prayer 
of  old,  was  to  be  beaten  or  bruised,  and  so  to  be 
burned  in  the  censer.  The  heart  must  be  beaten 
or  bruised,  and  then  the  sweet  scent  will  come  out: 


710 


TEE   ACCEPTABLE   SACRIFICE,   OR 


even  groans,  and  cries,  and  sighs,  for  the  mercy 
of  liod ;  which  cries,  <fec.  to  him,  arc  a  very  excel- 
lent thiri;^,  and  pleasin;f  in  his  nostrils. 

Second.  A  broken  heart  is  in  tlie  sight  of  God 
an  .'xcellent  thing;  becanse  a  broken  heart  is  sub- 
missive: it  fttlleth  before  God.  and  givcth  to  him 
his  glory.  All  this  is  true  from  a  multitude  of 
scriptures,  which  1  need  not  here  mention.  Hence 
such  a  lieart  is  called  an  honest  lieart,  a  good  heart, 
a  perfect  heart,  a  heart  fearing  God,  and  such  as 
is  sound  in  God's  statutes. 

Now,  this  cannot  but  be  an  excellent,  thing,  if 
we  consider,  that  by  such  a  heart,  unfeigned  obe- 
dience is  yichled  unto  him  that  calletli  for  it.  *  Ye 
liuve  obeyeil  from  the  lieart,'  says  Paul  to  them  at 
Komc,  'lliat  form  of  doctrine  wliich  was  delivered 
you.*  Uo.  vi.  17.  Alas  I  the  heart,  before  it  is  broken 
and  made  contrite,  is  quite  of  another  temper:  '  It 
is  not  sul)ject  to  the  law  of  God,  neither  indeed  can 
be.'  The  great  stir  before  the  heart  is  broken, 
is  about  wlio  shall  be  Lord,  God  or  the  sinner. 
True,  the  right  of  dominion  is  the  Lord's ;  but  the 
sinner  will  not  suffer  it,  but  will  be  all  himself; 
saying  •  Who  is  Lord  over  us?'  and  again,  say  they 
to  God,  '  We  are  lords,  we  will  come  no  more  unto 

thee.*  Fg.  xii.  4.  Je.  ii.  31. 

This  also  is  evident  by  their  practice ;  God  may 
say  what  he  will,  but  they  will  do  what  they  list. 
Keep  my  sahhath,  says  God ;  I  will  not,  says  the 
sinner.  Leave  your  whoring,  says  God  ;  I  wiU  not, 
says  the  sinner.  Do  not  tell  lies,  nor  swear,  nor 
curse,  nor  blaspheme  my  holy  name,  says  God ;  0 
but  I  will,  says  the  sinner.    Turn  to  me,  says  God; 

1  will  not,  says  the  sinner.  The  right  of  dominion 
is  mine,  says  God;  but,  like  that  young  rebel,  (l  Ki. 
i  6),  I  will  be  king,  says  the  sinner.  Now,  this 
is  intolerable,  this  is  unsufferalile,  and  yet  every 
sinner  by  practice  says  thus;  for  they  have  not 
submitted  themselves  unto  the  riglitcousness  of  God. 

Here  can  be  no  concord,  no  communion,  no 
agreement,  no  fellowship.  Here,  here  is  enmity 
on  the  one  side,  and  flaming  justice  on  the  other. 

2  Co.  vL  u-ic.  Zee.  xL  8.  And  what  delight,  wliat  con- 
tent, what  pleasure,  can  God  take  in  such  men. 
None  at  all ;  no,  though  they  should  be  mingled 
witii  the  best  of  the  saints  of  God;  yea,  thougirthe 
best  of  saints  should  supplicate  for  them.  Thus, 
says  Jeremiah,  'Then  suid  the  Lord  unto  me, 
Though  Moses  and  Samuel  stood  before  me,*  that 
is,  to  pray  for  them,  '  yd  my  mind  could  not  be  to- 
ward this  people ;  cast  them  out  of  my  sight,  and 
let  them  go  forth.'  Jc.xv.  i. 

Here  is  nought  but  open  war,  acts  of  hostility, 
and  shameful  rebellion,  on  the  sinner's  side ;  and 
what  delight  can  God  take  in  that  ?  Wherefore, 
if  God  will  bend  and  buckle  the  spirit  of  such  an 
one,  ho  must  shoot  an  arrow  at  him,  a  bearded  ar- 
row,  such  as  may  not  be  plucked  out  of  the  wound: 


an  arrow  that  will  stick  fast,  and  cause  tliat  the 
sinner  falls  down  as  dead  at  God's  foot.  Ps.  xxxiii.  l,  2. 
Then  will  the  sinner  deliver  up  his  arms,  and. sur- 
render up  himself  as  one  conquered,  into  the  hand 
of,  and  beg  for  the  Lord's  pardon,  and  not  till  then; 
I  mean  not  sincerely. 

And  now  God  has  overcome,  and  his  right  hand 
and  his  holy  arm  has  gotten  him  the  victory.  Now 
he  rides  in  triumph  with  his  captive  at  his  chariot 
wheel ;  now  he  glories ;  now  the  bells  in  heaven  do 
ring;  now  the  angels  shout  for  joy,  yea,  are  bid  to 
do  so,  '  Rejoice  with  me,  for  I  have  found  my  sheep 
which  was  lost. '  Lu.  xv.  i— lo.  Now  also  the  sinner, 
as  a  token  of  being  overcome,  lies  grovelling  at  his 
foot,  saying,  '  Thine  arrows  are  sharp  in  the  heart 
of  the  king's  enemies,  ivlierehy  the  people  fall  under 
thee.'  Ps. xiv. 3— 5. 

Now  the  sinner  submits,  now  he  follows  his  con- 
queror in  chains,  now  he  seeks  peace,  and  would 
give  all  the  world,  were  it  his  own,  to  be  iu  the 
favour  of  God,  and  to  have  hopes  by  Christ  of  being 
saved.  Now  this  must  be  pleasing,  this  cannot  but 
be  a  thing  acceptable  in  God's  sight  :  '  A  broken 
and  a  contrite  heart,  0  God,  thou  wilt  not  despise.' 
For  it  is  the  desire  of  his  own  heart,  the  work  of 
his  own  hands. 

Tliird.  Another  reason  why  a  broken  heart  is 
to  God  such  an  excellent  thing  is  this,  a  broken 
heart  prizes  Christ,  and  has  a  high  esteem  for 
him.  The  whole  have  no  need  of  a  physician, 
but  the  sick  ;  this  sick  man  is  the  broken-hearted 
in  the  text ;  for  God  makes  men  sick  by  smiting 
of  them,  by  breaking  of  their  hearts.  Hence  sick- 
ness and  wounds  are  put  together  ;  for  that  the 
one  is  a  true  eflect  of  the  other.  Mm.  ii.  17.  Mi.  vi.  13; 
Ho.  V.  13.  Can  any  think  that  God  should  be 
pleased,  when  men  despise  his  Sou,  saying.  He 
hath  no  form  nor  comeliness,  and  when  we  shall 
see  him,  there  is  no  beauty  that  we  should  desire 
him  ?  And  yet  so  say  they  of  him  whose  hearts 
God  has  not  mollified  ;  yea,  the  elect  themselves 
confess,  that  before  their  hearts  were  broken,  they 
set  light  by  him  also.  He  is,  say  they,  '  despised 
and  rejected  of  men,  -  and  we  hid  as  it  were  our 
faces  from  him  ;  he  was  despised,  and  we  esteemed 
him  not.'  Is. mi. 2, 3. 

He  is  indeed  the  great  deliverer  ;  but  what  is 
a  deliverer  to  them  that  never  saw  themselves  in 
bondage,  as  was  said  before  ?  Hence  it  is  said 
of  him  that  delivered  the  city,  '  No  man  remem- 
bered that  same  poor  man,'  Ec.  ix.  15.  He  has 
sorely  suffered,  and  been  bruised  for  the  trans- 
gression of  man,  that  they  might  not  receive  the 
smart,  and  hell,  which  by  their  sins  they  have 
procured  to  themselves.  But  what  is  that  to 
them  that  never  saw  ought  but  beauty,  and  that 
never  tasted  anything  but  sweetness  in  sin  ?  ll 
is  he  that  holdeth  by  his  intercession  the  hands  of-. 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


711 


of  God,  and  that  causes  liim  to  forbear  to  cut  off 
tlie  drunkard,  the  liar,  and  unclean  person,  even 
ivhen  they  are  in  the  very  act  and  work  of  their 
abomination  ;  but  their  hard  heart,  their  stupified 
heart,  has  no  sense  of  such  kindness  as  this,  and 
therefore  they  take  no  notice  of  it.  IIow  many 
times  has  God  said  to  this  dresser  of  his  vineyard, 
*  Cut  down  the  barren  fig-tree,'  while  he  yet,  by 
his  intercession,  has  prevailed  for  a  reprieve  for 
another  year  !  But  no  notice  is  taken  of  this,  no 
thanks  is  from  thera  returned  to  him  for  such 
kindness  of  Christ.  Wherefore  such  ungrateful, 
unthankful,  inconsiderate  ■wretches  as  these  must 
needs  be  a  continual  eye-sore,  as  I  may  say,  and 
great  provocation  to  God  ;  and  yet  thus  men  will 
do  before  their  hearts  are  broken.  Lu.  xiii.  6-9. 

Christ,  as  I  said,  is  called  a  physician  ;  yea,  he 
is  the  only  soul-physician.  He  heals,  how  des- 
perate soever  the  disease  be  ;  yea,  and  heals  who 
he  undertakes  for  ever.  'I  give  unto  thera  eternal 
life,'  and  doth  all  of  free  cost,  of  mere  mercy  and 
compassion.  Jn.  x  2S.  But  what  is  all  this  to  one 
that  neither  sees  his  sickness,  that  sees  nothing  of 
a  wound  ?  What  is  the  best  physician  alive,  or 
all  the  physicians  in  the  world,  put  all  together, 
to  him  that  knows  no  sickness,  that  is  sensible 
of  no  disease  ?  Physicians,  as  was  said,  may  go 
a-begging  for  all  the  healthful.  Physicians  arc 
of  no  esteem,  save  only  to  the  sick,  or  upon  a  sup- 
position of  being  so  now,  or  at  any  other  time. 

Why,  this  is  the  cause  Christ  is  so  little  set  by 
in  the  world.  God  has  not  made  them  sick  by 
smiting  of  them  ;  his  sword  has  not  given  them 
the  wound,  his  dart  has  not  been  struck  through 
their  liver  ;  they  have  not  been  broken  with  his 
hammer,  nor  melted  with  his  fire.  So  they  have 
no  regard  to  his  physician  ;  so  they  slight  all  the 
pi'ovision  which  God  has  made  for  the  salvation 
of  the  soul.  But  now,  let  such  a  soul  be  wounded  ; 
let  such  a  man's  heart  be  broken  ;  let  such  a  man 
be  made  sick  through  the  sting  of  guilt,  and  be 
made  to  wallow  himself  in  ashes  under  the  burden 
of  his  transgressions  ;  and  then,  who  but  Christ, 
as  has  been  showed  afore,  then  the  physician  ; 
then,  wash  me.  Lord,  then  supple  my  Avounds,  then 
pour  thy  wine  and  oil  into  my  sore  ;  then  Lord 
Jesus  cause  me  to  hear  the  voice  of  joy  and  glad- 
ness, that  the  bones  which  thou  hast  broken  may 
rejoice.  Nothing  now  so  welcome  as  healing  ;  and 
so  nothing,  no  man,  so  desirable  now  as  Christ. 
His  name  to  such  is  the  best  of  names  ;  his  love 
to  such  is  the  best  of  love  ;  himself  being  now  not 
only  in  himself,  but  also  to  such  a  soul,  the  chief- 
est  of  ten  thousand.  Ca.  v.  lo. 

As  bread  to  the  hungry,  as  water  to  the  tliirsty, 
as  light  to  the  blind,  and  liberty  to  the  imprisoned ; 
so,  and  a  thousand  times  more,  is  Jesus  Christ  to 
the  wounded,  and  to  them  that  are  broken-hearted. 


Now,  as  was  said,  this  must  needs  be  excellent  in 
God's  eyes,  since  Christ  Jesus  is  so  glorious  in 
his  eyes.  To  contemn  what  a  man  counts  excellent, 
is  an  off'ence  to  him  ;  but  to  value,  esteem,  or 
think  highly  of  that  which  is  of  esteem  with  me, 
this  is  pleasing  to  me,  such  an  opinion  is  excellent 
in  my  sight.  What  says  Christ  ?  '  My  Father 
loveth  you,  because  ye  loved  me.'  Jn. xvi. 27.  Who 
hath  an  high  esteem  for  Christ,  the  Father  hatli 
an  high  esteem  for  them.  Hence  it  is  said,  '  He 
that  hath  the  Son,  hath  the  Father  ;'  the  Father 
will  be  his,  and  will  do  for  him  as  a  Father,  who 
receiveth  and  sets  an  honourable  esteem  on  his 
Son. 

But  none  will,  none  can  do  this,  but  the  broken- 
hearted ;  because  they,  and  they  only,  are  sensible 
of  the  want  and  worth  of  an  interest  in  him. 

I  dare  appeal  to  all  the  world  as  to  the  truth  of 
this  ;  and  do  say  again,  that  these,  and  none  but 
these,  have  hearts  of  esteem  in  the  sight  of  God. 
Alas!  'the  heart  of  the  wicked  is  little  worth,' 
for  it  is  destitute  of  a  precious  esteem  of  Christ, 
and  cannot  but  be  destitute,  because  it  is  not 
wounded,  broken,  and  made  sensible  of  the  want 
of  mercy  by  him.  Pr.  x.  20. 

Fourth.  A  broken  heart  is  of  great  esteem  with 
God,  because  it  is  a  thankful  heart  for  that  sense 
of  sin  and  of  grace  it  has  received.  The  broken 
heart  is  a  sensible  heart,  Tiiis  we  touched  upon 
before.  It  is  sensible  of  tlie  dangers  which  sin 
leadeth  to  ;  yea,  and  has  cause  to  be  sensible 
thereof,  because  it  has  seen  and  felt  what  sin  is, 
both  in  the  guilt  and  punishment  that  by  law  is 
due  thereto.  As  a  broken  heart  is  sensible  of 
sin,  in  the  evil  nature  and  consequences  of  it  ;  so 
it  is  also  sensible  of  the  way  of  God's  delivering 
the  soul  from  the  day  of  judgment ;  consequently 
it  must  be  a  thankful  heart.  Now  he  that  praises 
me,  glorifies  me,  saith  God  ;  and  God  loves  to  be 
glorified.  God's  glory  is  dear  unto  him  ;  he  will 
not  part  with  that.  Ps.l.  23.  is.  xiii.  8. 

The  broken-hearted,  say  I,  forasmuch  as  he  is 
the  sensible  soul,  it  follows  that  he  is  the  thankful 
soul.  '  Bless  the  Lord,  0  my  soul,'  said  David, 
*  and  all  that  is  within  me  hlcss  his  holy  name.' 
Behold  what  blessing  of  God  is  here  !  and  yet  not 
content  herewith,  he  goes  on  with  it  again,  saying, 
'  Bless  the  Lord,  0  my  soul,  and  forget  not  all  his 
benefits.'  But  what  is  the  matter?  0  !  he  has 
'forgiven  all  thine  iniquities,  and  healed  all  thy 
diseases.  He  has  redeemed  thy  life  from  destruc- 
tion, and  crowncth  thee  with  loving  kindnesses  and 
tender  mercies.'  Ps. ciii.i-4.  But  how  came  he  to 
be  aifected  with  this  ?  Why,  he  knew  what  it 
was  to  hang  over  the  mouth  of  hell  for  sin  ;  yea, 
he  knew  Avhat  it  was  for  death  and  hell  to  beset 
and  compass  him  about  ;  yea,  they  took  hold  of 
him.   as  we  have  said,   and  were  pulling  of  him 


712 


THE   ACCEPTABLE   SACRIFICE,   OR 


down  into  the  tlccp  ;  this  he  saw  to  the  breaking 
of  his  heart.  He  saw  also  the  way  of  hfe,  and 
had  his  soul  relieved  with  faith  and  sense  of  that, 
and  that  made  him  a  thankful  man.  If  a  man 
wlio  lias  had  a  broken  leg,  is  but  made  to  under- 
etnnd,  that  by  the  breaking  of  that  he  kept  from 
breaking  of  his  neck,  he  will  be  thankful  to  God 
for  a  broken  leg.  'It  is  good  for  me,'  said  David, 
'that  I  have  been  afflicted.'  I  was  by  that  pre- 
served fi-om  a  great  danger ;  for  before  that  I  went 
astray.   Ps.  cxix.67, 7i. 

And  who  can  be  thankful  for  a  mercy  that  is 
not  sensible  that  they  want  it,  have  it,  and  have 
it  of  mercy  ?  Now,  this  the  broken-hearted,  this 
the  man  that  is  of  a  contrite  spirit,  is  sensible  of ; 
and  that  with  reference  to  mercies  of  the  best  sort, 
and  therefore  must  needs  be  a  thankful  man,  and 
so  have  a  heart  of  esteem  with  God,  because  it  is 
a  thankful  heart. 

FiJl/i.  A  broken  heart  is  of  great  esteem  witli, 
or  an  excellent  thing  in,  the  sight  of  God,  because 
it  is  a  heart  that  desires  now  to  become  a  recep- 
tacle or  habitation  for  the  spirit  and  graces  of  the 
Spirit  of  God.  It  was  tlie  devil's  hold  before,  and 
was  contented  so  to  be.  But  now  it  is  for  enter- 
taining of,  for  being  possessed  with,  the  Holy 
Spirit  of  God.  'Create  in  me  a  clean  heart,'  said 
David,  'and  renev,' a  right  spirit  within  me.  Take 
not  thy  Holy  Spirit  from  me,  uphold  me  wUh  thy 
free  Spirit.'  I's.  li.  10-12.  Now  he  was  for  a  clean 
heart  and  a  right  spirit ;  now  he  vras  for  the 
sanctifying  of  the  blessed  spirit  of  grace  ;  a  thing 
which  the  uncircumcised  in  heart  resist,  and  do 
despite  unto.'  Acvii.  51.  lie.  x.  29. 

A  broken  heart,  therefore,  sulteth  with  the 
heart  of  God  ;  a  contrite  spirit  is  one  spirit  with 
him.  God,  as  I  told  you  before,  covets  to  dwell 
with  the  broken  in  heart,  and  the  broken  in  heart 
desire  communion  with  him.  Now  here  is  an 
agreement,  a  oneness  of  mind  ;  now  the  same  mind 
is  in  thee  which  was  also  in  Christ  Jesus.  This 
must  needs  be  an  excellent  spirit  ;  this  must  needs 
be  better  with  God,  and  in  his  sight,  than  thou- 
sands of  rams,  or  ten  thousand  rivers  of  oil.  But 
does  the  carnal  world  covet  this,  this  spirit,  and 
the  blessed  graces  of  it  ?  No,  they  despise  it,  as 
I  said  before  ;  they  mock  at  it,  they  prefer  and 
countenance  any  sorry,  dirty  lust  rather  ;  and  the 
reason  is,  because  they  want  a  broken  heart,  that 
heart  so  highly  in  esteem  with  God,  and  remain 
for  want  thereof  in  their  enmity  to  God. 

Tlio  broken-hearted  know,  that  the  sanctifying 
of  the  Spirit  is  a  good  means  to  keep  from  tliat 
relapse,  out  of  wiiich  a  man  cannot  come  unless 
his  heart  be  wounded  u  second  time.  Doubtless 
David  had  a  Itroken  heart  at  first  conversion,  and 
if  that  brokcnness  had  remained,  that  is,  had  he 
uot  given  way  to  hardness  of  heart  again,  he  had 


never  fallen  into  that  sin  out  of  which  he  could 
not  be  recovered,  but  by  the  breaking  of  his  bones 
a  second  time.  Therefore,  I  say,  a  broken  heart 
i.s  of  great  esteem  with  God  ;  for  it — and  1  will 
add,  so  long  as  it  retains  its  tenderness — covets 
none  but  God,  and  the  tilings  of  his  Holy  Spirit  ; 
sin  is  an  abomination  to  it. 

[VI.  Advantages  that  a  Christian  gets  by 

KEEPING  HIS  IIEAUT  TEXDER,] 

And  here,  as  in  a  fit  place,  before  I  go  any 
further,  I  will  show  you  some  of  the  advantages 
that  a  Christian  gets  by  keeping  of  his  heart 
tender.  For,  as  to  have  a  broken  heart,  is  to 
have  an  excellent  thing,  so  to  keep  this  broken 
heart  tender,  is  also  very  advantageous. 

First.  This  is  the  way  to  maintain  in  thy  soul 
always  a  fear  of  sinning  against  God.  Christians 
do  not  wink  at,  or  give  way  to  sin,  until  their 
hearts  begin  to  lose  their  tenderness.  A  tender 
heart  will  be  affected  at  the  sin  of  another,  much 
more  It  will  be  afraid  of  committing  of  sin  itself. 

2  Ki.  x.\ii.  19. 

Second.  A  tender  heart  quicklyyieldeth  to  prayer, 
yea,  prompteth  to  it,  puts  an  edge  and  fire  into  it. 
We  never  are  backward  to  prayer  until  our  heart 
has  lost  its  tenderness;  though  then  it  grows  cold, 
flat,  and  formal,  and  so  carnal  to  and  in  that  holy 
duty. 

Third.  A  tender  lieart  has  always  repentance  at 
hand  for  the  least  fault  or  slip,  or  sinful  thought 
that  the  soul  is  guilty  of.  In  many  things  the  best 
offend;  but  if  a  Christian  loseth  his  tenderness,  if 
he  says  he  has  his  repentance  to  seek,  his  heart  Is 
grown  hard — has  lost  that  spirit,  that  kind  spirit 
of  repentance,  it  was  wont  to  have.  Thus  it  was 
with  the  Corinthians  ;  they  were  decayed,  and  lost 
their  tenderness ;  wherefore  their  sin-^yea,  great 
sins — remained  unrepented  of.  2  Co.  xii.  20. 

Fourth.  A  tender  heart  is  for  receiving  often  its 
communion  with  God,  when  he  that  is  hardened, 
though  the  seed  of  grace  is  in  him,  v.ill  be  content 
to  eat,  drink,  sleep,  wake,  and  go  days  without 
number  without  him.  is.  xvii.  lO;  Je.  ii.  32. 

Fifth.  A  tender  heart  is  a  wakeful,  watchful 
heart.  It  watches  against  sin  in  the  soul,  sin  in 
the  family,  sin  in  the  calling,  sin  in  spiritual  duties 
and  performances,  <kc.  It  watches  against  Satan, 
against  the  world,  against  the  flesh,  &c.  But  now, 
when  the  heart  is  not  tender,  there  is  sleepiness, 
unwatehfulncss,  idleness,  a  suffering  the  heart,  the 
family,  and  calling  to  be  much  defiled,  spotted, 
and  blemished  with  sin  ;  for  a  hard  heart  departs 
from  God,  and  turns  aside  in  all  these  things. 

Sixth.  A  tender  heart  will  deny  itself,  and  that 
in  lawful  things,  and  will  forbear  even  that  which 
luay  be  done — for  some  Jew,  or  Gentile,  or  the 
church  of  God,  or  any  member  of  it,  should  be 


THE   EXCELLENCY   OF  A    BROKEN   HEART. 


71S 


offeiidei!,  or  made  weak  thereby ;  whereas  the 
Christian  that  is  not  tender,  that  has  lost  liis  ten- 
derness, is  so  far  off  of  denying  himself  in  lawful 
things,  that  he  will  even  adventure  to  meddle  in 
things  utterly  forbidden,  whoever  is  offended, 
grieved,  or  made  weak  thereby.  For  an  instance 
of  this,  we  need  go  no  further  than  to  the  man  in 
the  text,  who,  while  he  was  tender,  trembled  at 
little  things ;  but  when  his  heart  was  hardened,  he 
could  take  Bathsheba  to  satisfy  his  lust,  and  kdl 
Lcr  husband  to  cover  his  wickedness. 

Seventh.  A  tender  heart — I  mean,  the  heart  kept 
tender — preserves  from  many  a  blow,  lash,  and 
fatherly  chastisement ;  because  it  shuns  the  causes, 
which  is  sin,  of  the  scourging  hand  of  God.  ♦  With 
the  pure  thou  wilt  show  thyself  pure,  but  with  the 
froward  thou  wilt  shew  thyself  unsavoury.'      2  Sa. 

xxii.  27 ;  Ps.  xviii.  25—27. 

Many  a  needless  rebuke  and  wound  doth  happen 
to  the  saints  of  God  through  their  unvvise  beha- 
viour. When  I  say  needless,  I  mean  they  are  not 
necessary,  but  to  reclaim  us  from  our  vanities ;  for 
we  should  not  feel  the  smart  of  them,  were  it  not 
for  our  follies.  Hence  the  afflicted  is  called  a  fool, 
because  his  folly  brings  his  affliction  upon  him. 
'  Fools,'  says  David,  '  because  of  their  transgres- 
sion, and  because  of  their  iniquities,  are  afflicted.' 
Ps.  cvii.  17.  And  therefore  it  is,  as  yvas  said  before, 
that  he  call  his  sin  his  foolishness.  And  again, 
'  God  will  speak  peace  unto  his  people,  and  to  his 
saints;  but  let  them  not  turn  again  to  folly.'  Ps. 
xxxviii.  5  kxxv.  8.  '  If  his  children  transgress  my  laws, 
then  will  I  visit  their  transgression  with  the  rod, 
and  their  iniquity  with  stripes.'  Ps.  ixxxu.  30— 52. 

\How  to  keep  the  heart  tender.  ] 

Quest.  But  what  should  a  Christian  do,  when 
God  has  broke  his  heart,  to  keep  it  tender? 

Answ.To  this  I  will  speak  briefly.  A.ui\.,fitst,  give 
you  several  cautions  ;  secondly,  several  directions. 

[^First — Several  cautions.  ] 

1.  Take  heed  that  you  clioke  not  those  convic- 
tions that  at  present  do  break  your  hearts,  by  lab- 
ouring to  put  those  things  out  of  your  minds  which 
were  the  cause  of  such  convictions ;  but  rather 
nourish  and  cherish  those  things  in  a  deep  and 
sober  remembrance  of  them.  Think,  therefore,  with 
thyself  thus,  What  was  it  that  at  first  did  wound 
my  heart?  And  let  that  still  be  there,  until,  by  the 
grace  of  God,  and  the  redeeming  blood  of  Christ, 
it  is  removed. 

2.  Shun  vain  company.  The  keeping  of  vain 
company  has  stifled  many  a  conviction,  killed  many 
a  desire,  and  made  many  a  suul  fall  into  hall,  that 
once  was  hot  in  looking  after  heaven.  A  companion 
that  is  not  profitable  to  the  soul,  is  hurtful.  '  lie 
that  walketh  with  wise  men  shall  be  wise,  but  a 
companion  of  fools  shall  be  destroyed."  Pr.  xiii.  20. 

3.  Take  heed  of  idle  talk,  that  thou  neither  hear 

VOL.  I. 


nor  join  wiih  it.  '  Go  from  the  presence  of  a  fuolish 
man,  when  thou  perceivest  not  in  lain  the  lips  of 
knowledge.'  Pr.  xiv.  7.  'Evil  communications  cor- 
rupt good  manners.  And  a  fool's  lips  are  the  snare 
of  his  soul.'    Wherefore  take  heed  of  these  things. 

Pr.  xviii  7.    1  Co.  xv.  S3. 

4.  Beware  of  the  least  motion  to  sin,  that  it  be 
not  countenanced,  lest  the  countenancing  of  that 
makes  way  for  a  bigger.*  David's  eye  took  his 
heart,  and  so  bis  heart  nourishing  the  thouuht, 
made  way  for  the  woman's  company,  the  act  of 
adultery,  and  bloody  murder.  Take  heed,  there- 
fore, brethren,  *  lest  any  of  you  be  hardened  through 
the  deceitfulness  of  sin.'  iTe.  iii.  12,  is.  And  remem- 
ber, that  he  that  will  rend  the  block,  puts  the  thin 
end  of  the  wedge  first  thereto,  and  so,  by  driving, 
does  his  work. 

5.  Take  heed  of  evil  examples  among  the  godly; 
learn  of  no  man  to  do  that  which  the  word  of  God 
forbids.  Sometimes  Satan  makes  use  of  a  good 
man's  bad  ways,  to  spoil  and  harden  the  heart  of 
them  that  come  after.  Peter's  false  doing  had  like 
to  have  spoiled  Barnabas,  yea,  and  several  others 
more.  ^Vherefore  take  heed  of  nitii,  of  good  men's 
ways,  and  measure  both  theirs  and  thine  own  by  no 
other  rule  but  the  holy  Word  of  God.  Ga.  u.  u-is. 

6.  Take  heed  of  unbelief,  or  atheistical  thoughts; 
make  no  question  of  the  truth  and  reality  of  hea- 
venly things:  for  know  unbelief  is  the  worst  of 
evils ;  nor  can  the  heart  be  tender  that  nourislietli 
or  gives  ])lace  unto  it.  *  Take  heed,  therefore,  lest 
there  be  in  any  of  you  an  evil  heart  of  unbelief,  in 
departing  from  the  living  God.'  lie.  iii.  12.  These 
cautions  are  necessary  to  be  observed  with  all  dili- 
gence, of  all  them  that  would,  when  their  heart  is 
made  tender,  keep  it  so.     And  now  to  come, 

[^Second] — to  ilie  Directions. 

1.  La'uour  after  a  deep  knowledge  of  God  to  krep 
it  warm  upon  thy  heart;  knowledge  of  his  pre- 
sence, that  is  everywhere.  '  Do  not  I  fill  heaven 
and  earth,  saith  the  Lord?'  Je.xxm.24.  (1.)  Know- 
ledge of  his  piercing  eye,  that  it  runneth  to  and  fro 
through  the  earth,  beholding  in  every  jdaco  the  evil 
and  the  good ;  that  his  eyes  behold,  and  bis  eye- 
lids try  the  children  of  men.  Pr.  xv.3.  (2.)  The 
knowledge  of  his  power,  that  he  is  able  to  turn  and 
di^solve  heaven  and  earth  into  dust  and  ashes  ;  and 
that  they  are  in  bis  liand  but  as  a  scroll  or  vest- 
ure. He.  i.  11, 12.  (3.)  The  knowledge  of  his  justice, 
that  the  rebukes  of  it  are  as  devouring  fire.  He.  xii. 
19.  (4.)  The  knowledge  of  his  faithfulness,  in  ful- 
filling promises  to  them  to  whom  they  are  made. 


*  '  Sia  will  at  first,  just  like  a  be,i.'j:ar,  crnvo 
Uiie  penny  or  one  halfpenny  to  have ; 
And  if  you  grant  its  first  suit,  "twill  .ispiro 
From  pence  to  pounds,  and  so  will  still  uiuunt  higher 
To  the  whole  soul! ' 
\  — Bunvan's  Cuution  Against  Sin,  vol.  ii.,  p.  575.— Ld, 
4  X 


714 


THE  ACCEPTABLE   SACRIFICE,   OR 


and  of  his  threatenin^s  on  t!ie  iuipenitcnt.  Mat.  v.  18; 

»xiy.  35.    Mar.  xiii.  31. 

2.  Labour  to  get  and  keep  n  deep  sense  of  sin 
ia  its  evil  nature,  and  in  its  soul-dcstro}ing  etfects 
upon  tliy  lieart ;  be  persuaded,  tliat  it  is  the  onl^.- 
enemy  of  God,  and  that  none  liatc,  or  are  hated  of 
God,  but  through  that.  (1.)  Remember  it  turned 
angels  into  devils,  thru.^t  them  down  from  heaven 
to  hell.  (2.)  That  it  is  the  chain  in  which  they 
arc  held  and  bound  over  to  judgment.  2  Pe.  ii.  4.  Jude  g. 
(3.)  That  it  was  for  that  that  Adam  was  turned 
out  of  paradise ;  that  for  which  the  old  world  was 
drowned;  tliat  for  which  Sodom  and  Gomorrah  was 
burned  with  tire  from  heaven  ;  and  that  which  cost 
Christ  his  blood  to  redeem  thee  from  the  curse  it 
has  brought  upon  tliee ;  and  that,  if  anything,  will 
keep  thee  out  of  heaven  fur  ever  and  ever.  (4.) 
Consider  the  pains  of  hell.  Christ  makes  use  of 
that  as  an  argument  to  keep  the  heart  tender;  yea, 
to  that  end  repeats  and  repeats,  and  repeats,  both 
the  nature  and  durableness  of  the  burning  flame 
thereof,  and  of  the  gnawing  of  the  nevcrdying 
worm  that  dwells  there.   Mar. ix. 43—48. 

3.  Consider  of  death,  both  as  to  tlie  certainty  of 
thy  dying,  and  uncertainty  of  the  time  when.  We 
must  die,  we  must  needs  die ;  our  days  are  deter- 
mined— the  number  of  our  months  are  with  God, 
though  not  with  us ;  nor  can  we  pass  them,  would 
we,  had  we  them,  give  a  thousand  worlds  to  do  it. 
2  Sa.  xiv.  14.  Job  vii.  1;  xiv.  1—5.  Consider  thou  must  die 
but  once — I  mean  but  once  as  to  this  world;  for  if 
thou,  when  thou  goest  hence,  dost  not  die  well, 
thou  canst  not  come  back  again  and  die  better. 
'  It  is  appointed  unto  men  once  to  die,  but  after 
this  the  judgment.'  He.  ix.  27. 

4.  Consider  also  of  the  certainty  and  terrible- 
ness  of  the  day  of  judgment,  when  Christ  shall  sit 
upon  his  great  white  throne,  when  the  dead  shall, 
by  the  sound  of  the  trump  of  God,  be  raised  up ; 
when  the  elements,  with  heaven  and  earth,  shall  be 
on  a  bm-ning  flame;  when  Christ  shall  separate  men 
one  from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats ;  when  the  books  shall  be  opened, 
tho  witnesses  produced,  and  every  man  be  judged 
accordbg  to  his  works;  when  heaven's  gate  shall 
stand  open  to  them  that  shall  be  saved,  and  the 
jaws  of  hell  stand  gaping  fur  them  that  shall  be 

dumnud.  Ac.  v.  30,  31 ;  x.  42.  Mat.  XXV.  31,  32.  34,  4.  Re.  ii.  11. 
1  Co.  XV.  01.  U.  XX.  12.  15.  2  I>c.  iii.  7.  10,  12.  Ro.  ii.  2,  15,  10. 
lie.  xxu.  12. 

5.  Consider,  L'hii.>t  Jesus  did  u.se  no  means  to 
harden  his  heart  against  doing  and  suflering  tho.se 
Borrows  which  were  ueces.sary  iur  the  rede!uption 
of  thy  soul.  No ;  thougli  he  could  have  hardened 
his  heart  agauK.t  ti.ee  iu  the  way  of  justice  and 
righteoubness,  because  thou  hadst  sinned  against 
huu.  he  rather  awukencd  himself,  and  put  on  all 
pity,  Lowe!.,,  and  compassion;  yea,  tender  mercies, 


and  did  it.  In  his  love  and  iu  his  pity  he  saved 
us.  His  tender  mercies  from  on  high  hath  visited 
us.  He  loved  us,  and  gave  himself  for  us.  Learn, 
then,  of  Christ,  to  be  tender  of  thyself,  and  to  en- 
deavour to  keep  thy  heart  tender  to  God-ward,  and 
to  the  salvation  of  thy  soul.  But  to  draw  to  a  con- 
elusion. 

VII.  The  Use. 

Let  us  now,  then,  make  some  use  of  tliis  doc- 
trine.    As, 

FiiistUse.  From  the  truth  of  the  matter,  namely, 
that  the  man  who  is  truly  come  to  God  has  had 
his  heart  broken — his  heart  broken  in  order  to  his 
coming  to  him.  And  this  shows  us  what  to  judge 
of  the  league  that  is  between  sin  and  the  soul,  to 
wit,  that  it  is  so  firm,  so  strong,  so  inviolable,  as 
that  nothing  can  hreak,  disannul,  or  make  it  void, 
unless  the  heart  be  broken  for  it.  It  was  so  with 
David,  yea,  his  new  league  with  it  could  not  be 
broken  until  his  heart  was  broken. 

It  is  amazing  to  consider  what  hold  sin  has  on 
some  men's  souls,  spirits,  will,  and  affections.  It 
is  to  them  better  than  heaven,  better  than  God — 
than  the  soul,  ay,  than  salvation ;  as  is  evident,  he- 
cause,  though  all  these  are  offered  them  upon  this 
condition,  if  they  will  hut  leave  their  sins,  yet  they 
wiU  choose  rather  to  abide  iu  them,  to  stand  and 
fall  by  them.  How  say  est  thou,  sinner?  Is  not  this 
a  truth?  How  many  times  hast  thou  had  heaven 
and  salvation  offered  to  thee  freely,  wouldst  thou 
but  break  thy  league  with  this  great  enemy  of  God? 
Of  God,  do  I  say  ;  if  thou  wouldst  but  break  this 
league  with  this  great  enemy  of  thy  soul?  butcouldst 
never  yet  be  brought  unto  it;  no,  neither  by  threat- 
ening nor  by  promise  couldst  thou  ever  yet  be 
brought  unto  it. 

It  is  said  of  Ahab  he  sold  himself  to  work 
wickedness :  and  in  another  place,  yea,  '  for  your 
iniquities  have  ye  sold  yourselves. '  i  Ki.  x.\i.  25.  is.  1. 1. 
But  what  is  this  iniquity?  Why,  a  thing  of 
nought ;  nay,  M'orse  than  nought  a  thousand  times; 
but  because  nought  is  as  we  say  nought,  therefore 
it  goes  under  that  term,  where  God  saith  again  to 
the  people,  '  Ye  have  sold  yourselves  for  nought.' 
Is.  m.  3.  But,  I  say,  what  an  auiazing  thing  is  this, 
that  a  rational  creature  should  make  no  better  a 
bargain ;  that  one  that  is  so  wise  in  all  terrene 
thiui^s,  should  be  such  a  fool  in  the  thing  that  is 
most  weighty?  And  yet  such  a  fool  he  is,  and 
he  tells  every  one  that  goes  by  the  way  that  he  is 
such  an  one,  because  he  will  not  break  his  league 
with  sin  until  his  heart  is  broken  for  it.  Men  love 
darkness  rather  than  light.  Ay,  they  make  it 
manifest  they  love  it,  since  so  great  a  proffer  will 
not  prevail  with  them  to  leave  it. 

Second  Use.  Is  this  a  truth,  that  the  man  that 
truly  comes  to  God  iu  order  thereto  has  had  his 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


715 


l.eart  bruken  ?  then  tins  shows  us  a  reason  v:hj 
some  men's  hearts  are  broken ;  even  a  reason  why 
God  breaks  some  men's  hearts  for  sin  ;  namely, 
because  he  woukl  not  have  them  die  in  it,  but 
rather  come  to  God  that  they  might  be  saved? 
Behold,  therefore,  in  this  how  God  resolved  as  to 
the  saving  of  some  men's  souls !  He  will  have 
them,  he  will  save  them,  he  will  break  their  hearts, 
but  he  will  save  them  ;  he  will  kill  them,  that  they 
may  live ;  he  will  wound  them,  that  he  may  heal 
them.  And  it  seems  by  our  discourse  that  now 
there  is  no  way  left  but  this ;  fair  means,  as  we 
say,  will  not  do ;  good  words,  a  glorious  gospel, 
entreatings,  beseeching  with  blood  and  tears,  will 
not  do.  Men  are  resolved  to  put  God  to  the 
utmost  of  it ;  if  he  will  have  them  he  must  fetch 
them,  follow  them,  catch  them,  lame  them ;  yea, 
break  their  bones,  or  else  he  shall  not  save 
them. 

Some  men  think  an  invitation,  an  outward  call, 
a  rational  discourse,  will  do ;  but  they  are  much 
deceived,  there  must  a  power,  an  exceeding  great 
and  mighty  power,  attend  the  Word,  or  it  worketh 
not  effectually  to  the  salvation  of  the  soul.  I  know 
these  things  are  enough  to  leave  men  without  ex- 
cuse, but  yet  they  are  not  enough  to  bring  men 
home  to  God.  Sin  has  hold  of  them,  they  have 
sold  themselves  to  it;  the  power  of  the  devil  has 
hold  of  them,  they  are  his  captives  at  his  will;  yea, 
and  more  than  all  this,  their  will  is  one  with  sin, 
and  with  the  devil,  to  be  held  captive  thereby:  and 
if  God  gives  not  contrition,  repentance,  or  a  broken 
lieart,  for  sin,  there  will  not  be  no  not  so  much  as 
a  mind  in  man  to  forsake  this  so  horrible  a  con- 
federacy and  plot  against  his  soul.  2  Ti.  ii.  24,  25. 

Hence  men  are  said  to  be  drawn  from  these 
breasts,  that  come,  or  that  are  brought  to  him. 
Is.  xxvi.  9.  Jn.  vi.  44.  Wherefore  John  might  well  say, 
'  Behold  what  manner  of  love  the  Father  hath 
bestowed  upon  us  I'  Here  is  cost  bestowed,  pains 
bestowed,  labour  bestowed,  repentance  bestowed ; 
yea,  and  an  heart  made  sore,  wounded,  broken, 
and  filled  with  pain  and  sorrow,  in  order  to  the 
salvation  of  the  soul. 

Third  Use.  This  then  may  teach  us  what  esti- 
mation to  set  upon  a  broken  heart.  A  broken 
heart  is  such  as  God  esteems,  yea,  as  God  counts 
better  than  all  external  service :  a  broken  heart  is 
that  which  is  in  order  to  salvation,  in  order  to  thy 
coming  to  Christ  for  life.  The  world  know  not 
Avhat  to  make  of  it,  nor  what  to  say  to  one  that 
has  a  broken  heart,  and  therefore  do  despise  it, 
and  count  that  man  that  carries  it  in  his  bosom  a 
moping  fool,  a  miserable  wretch,  an  undone  soul: 
'But  a  broken  and  a  contrite  spirit,  0  God,  thou 
•wilt  not  despise;'  a  broken  heart  takes  thine  eye, 
thy  heart:  thou  choosest  it  for  thy  companion, 
yea,  has  given  thy  Son  a  charge  to  look  well  to 


such  a  man,  and  has  promised  him  thy  salvation, 
as  has  afore  been  proved. 

Sinner,  hast  thou  obtained  a  broken  heart?  has 
God  bestowed  a  contrite  spirit  upon  thee?  He 
has  given  thee  what  himself  is  pleased  with ;  he 
has  given  thee  a  cabinet  to  hold  his  grace  in ;  he 
has  given  thee  a  heart  that  can  lieartily  desire  liis 
salvation,  an  heart  after  his  own  heart,  that  is, 
such  as  suits  his  mind.  True,  it  is  painful  now, 
sorrowful  now,  penitent  now,  grieved  now;  now  it 
is  broken,  now  it  bleeds,  now,  now  it  sobs,  now  it 
sighs,  now  it  mourns  and  crleth  unto  God.  Well, 
very  well ;  all  this  is  because  he  hath  a  mind  to 
make  thee  laugh  ;  he  has  made  thee  sorrv  on  earth 
that  thou  mightest  rejoice  in  heaven.  '  Blessed 
are  they  that  mourn,  for  they  shall  be  comforted. 
— Blessed  are  ye  that  weep  now,  for  ye  shall  laugh.' 

Milt.  V.  4.  Lu.  vi.  21. 

But,  soul,  be  sure  thou  hast  this  broken  heart. 
All  hearts  are  not  broken  hearts,  nor  is  every  heart 
that  seem.s  to  have  a  wound,  a  heart  that  is  truly 
broken.  A  man  may  be  cut  to,  yet  not  into  the 
heart ;  a  man  may  have  another,  yet  not  a  broken 
heart.  Ac  vii.  54.  l  sa.  x.  9.  We  kuow  there  is  a  dif- 
ference betwixt  a  wound  in  the  flesh  and  a  wound  in 
the  spirit;  yea,  a  man's  sin  may  be  wounded,  and 
yet  his  heart  not  broken :  so  was  Pharaoh's,  so  was 
Saul's,  so  was  Ahab's ;  but  they  had  none  of  them 
the  mercy  of  a  broken  heart.  Therefore,  I  say, 
take  heed;  every  scratch  with  a  pin,  every  prick 
with  a  tliorn,  nay,  every  blow  that  God  givcth  with 
his  Word  upon  the  heart  of  siimers,  doth  not  there- 
fore break  them.  God  gave  Ahab  such  a  blow  that 
he  made  him  stoop,  fast,  humble  himself,  gird  him- 
self with  and  lie  in  sackcloth,  which  was  a  great 
matter  for  a  king,  and  go  softly,  and  yet  he  never 
had  a  broken  heart,  i  Ki.  xxi.  27, 29.  What  shall  I 
say  ?  Pharaoh  and  Saul  confessed  their  sins,  Judas 
repented  himself  of  his  doings,  Esau  sought  the 
blessing,  and  that  carefully  with  tears,  and  yet 
none  of  these  had  a  heart  rightly  broken,  or  a 
spirit  ti'uly  contrite;  Pharaoh,  Saul,  and  Judas, 
were  Pharaoh,  Saul,  and  Judas  still ;  Esau  was 
Esau  still;  there  was  no  gracious  change,  no 
thorough  turn  to  God,  no  unfeigned  parting  with 
their  sins,  no  hearty  flight  for  refuge,  to  lay  hold 
on  the  hope  of  glory,  though  they  indeed  had  thus 

been  touched.    Kx.  x.  1G.  l  Sa.  x.ui.  21.   Mat.  xxvii.  3.  lie.  xii. 
14^17. 

The  consideration  of  these  things  call  aloud  to 
us  to  take  heed,  that  wo  take  not  that  for  a  bioken 
and  a  contrite  spirit  that  will  not  go  for  one  at  the 
day  of  death  and  judgment.  Wherefore,  socking 
soul,  let  me  advise  thee,  that  thou  maycst  not  bo 
deceived  as  to  this  thing  of  so  great  weight. 

First.  To  go  back  towards  the  beginning  of  thi."* 
book,  and  compare  thyself  with  those  six  or  Seven 
sio-ns  of  a  broken  and  contrite  heart,  which  there 


716 


THE   ACCEPTABLE   SACUIFIC13,   OR 


I  Imve.  nccorJm-  to  tlie  Word  of  God,  given  to 
tliee  for  thnt  end ;  and  deal  with  thy  soul  impar- 
tially about  tliem. 

Second.  Or,  wliich  may  and  will  be  great  help 
to  thee  if  thou  slialt  be  sincere  therein,  namely,  to 
betake  thyself  to  the  search  of  the  Word,  especially 
wht-re  thou  readost  of  the  conversion  of  men,  and 
try  if  thy  conversion  bo  like,  or  has  a  good  resem- 
blance 01-  oneness  with  theirs.  But  in  this  have  a 
care  that  thou  dost  not  compare  thyself  with  those 
good  folk  of  whose  conversion  thou  readest  not,  or 
of  tiie  breaking  of  whose  heart  there  is  no  mention 
made  in  Scripture ;  for  all  that  arc  recorded  in  the 
Scripture  for  saints  have  not  their  conversion,  as 
to  tiie  manner  or  nature  of  it,  recorded  in  the 
Scripture. 

T/drd.  Or  else,  do  thou  consider  truly  of  the  true 
signs  of  repentance  which  are  laid  down  in  Scrip- 
ture ;  for  that  is  the  true  effect  of  a  broken  heart, 
and  of  a  wounded  spirit.    And  for  this  see  Mat.  iii.  5,  6. 

Lu.  xviii.  13;  \u.  8.  Ac.  ii.  37—40,  &c.;  xvi.  29,  30;  xi.x.  18,  19.  2  Co. 
rii  8-11. 

Fourth.   Or  else,  take  into   consideration  how 
God  has  said,  they  shall  be  in  their  spirits  that  he 
intends  to  save.     And  for  this  read  these  scrip 
turcs;   (1.)  That  in  Je.  x.xxi,  'They  shall  come  with 
weeping,  and  with  supplications  will  I  lead  them.' 
(tc.  ver.  9.     (2.)  Read  Je.  1.  4,  5:  *  In  those  days,  and 
in  that  time,  the  cliildren  of  Israel  shall  come,  they 
and   the   children  of  Judah  together,  going  and 
weeping:  they  shall  go,  and  seek  the  Lord  their 
God.     They  shall  ask  the  way  to  Ziou  with  their 
faces  thitherward,  saying,  Come,  and  let  us  join 
ourselves  to  the  Lord  in  a  perpetual  covenant  that 
shall  not  be  forgotten.'     (3.)  Read  Eze.  vi.  9:  '  And 
they  tiiat  escape  of  you  shall  remember  me  among 
the  nations  whither  they  shall  be  carried  captives, 
because   I  am  broken  with  their  whorish  heart, 
wiiich  have  departed  from  me,  and  with  their  eyes, 
which  go   a-whoring  after  their  idols:  and  they 
shall  loathe  themselves  for  the  evils  which  tliey 
have  committed  in  all  their  abominations.'     (4.) 
Read  Eze.  vii.  ic:  ♦  But  they  that  escape  of  them  shall 
escape,  and  siiall  be  on  the  mountains  like  doves 
of  tlie  valleys,  all  of  them  mourning,  every  one  for 
his  iniquity.'      (.5.)  Read    E«.  x.x.  43:   'And   there 
shall  ye  remember  your  ways,  and  all  your  doings, 
wherein  ye  have  been  defiled ;  and  ye  shall  loathe 
yourselves  in  your  own  sight  for  all  your  evils  that 
yo  have  committed.'    (G.)  Read  Ezc.  xx.vvii.  31 :  '  Then 
shall  yo  remember  your  own  evil  ways,  and  your 
doings  that  were  not  good,  and  shall  loathe  your- 
selves in  your  own  sight  fur  your  iniquities  and  for 
your  abominations.'     (7.)  Read  z«.  xii.  10 :  '  And  I 
will  pour  upon  the  house  of  David,  and  upon  the 
inhnbitanld  of  Jerusalem,  the  spirit  of  grace  and 
of  supplications:  and   they  shall    look    upon  me 
whom  they  have  pierced,  and  they  shall  mourn  for 


him,  as  one  mourneth  for  Ms  only  son,  and  shall 
l)c  in  bitterness  for  him,  as  one  that  is  in  bitterness 
for  Ids  first-born.' 

Now  all  these  are  the  fruits  of  the  Spirit  of  God, 
and  of  the  heart,  when  it  is  broken:  wherefore, 
soul,  take  notice  of  them,  and  because  tliese  are 
texts  by  which  God  promiseth  that  those  whom  he 
savetlj  shall  have  this  heart,  this  spirit,  and  these 
holy  effects  in  them  ;  therefore  consider  again,  and 
examine  thyself,  whether  this  is  the  state  and  con- 
dition of  thy  soul.  And  that  thou  inayest  do  it 
fully,  consider  again,  and  do  thou, 

1.  Remember  that  here  is  such  a  sense  of  sin, 
and  of  the  irksomeness  thereof,  as  maketh  the  man 
not  only  to  abhor  that,  but  himself,  because  of  that; 
this  is  worth  the  noting  by  thee. 

2.  Remember  again  that  here  is  not  only  a  self- 
abhorrence,  but  a  sorrowful  kind  mourning  unto 
God,  at  the  consideration  that  the  soul  by  sin  has 
affronted,  contemned,  disregarded,  and  set  at 
nought,  both  God  and  his  holy  Word. 

3.  Remember  also  that  here  are  prayers  and 
tears  for  mercy,  with  desires  to  be  now  out  of  love 
with  sin  for  ever,  and  to  be  in  heart  and  soul 
firmly  joined  and  knit  unto  God. 

4.  Remember  also  that  this  people  here  spoken 
of  have  all  the  way  from  Satan  to  God,  from  sin 
to  grace,  from  death  to  life,  scattered  with  tears 
and  prayers,  with  weeping  and  sujiplicatiou ;  they 
shall  go  weeping,  and  seeking  the  Lord  their  God. 

5.  Remember  that  these  people,  as  strangers 
and  pilgrims  do,  are  not  ashamed  to  ask  the  way 
of  those  they  meet  with  to  Zion,  or  the  heavenly 
country ;  whereby  they  confess  their  ignorance,  as 
became  them,  and  their  desire  to  know  the  w^ay  to 
life :  yea,  thereby  they  declare  that  there  is  nothing 
in  this  world,  under  the  sun,  or  this  side  heaven, 
that  can  satisfy  the  longings,  the  desire,  and 
cravings  of  a  broken  and  a  contrite  spirit.  Reader, 
be  advised,  and  consider  of  these  things  seriously, 
and  compare  thy  soul  with  them,  and  with  what 
else  thou  shalt  find  here  written  for  thy  conviction 
and  instruction. 

Fourth  Use.  If  a  broken  heart  and  a  contrite 
spirit  be  of  such  esteem  with  God,  then  this  should 
encourage  them  that  have  it  to  come  to  God  with 
it.  I  know  the  great  encouragement  for  men  to 
come  to  God  is,  fur  that  there  '  is  a  mediator 
between  God  and  men,  the  man  Christ  Jesus.' 
1  Ti.  ii.  5.  This,  I  say,  is  the  great  encouragement, 
and  in  its  place  there  is  none  but  that ;  but  there 
are  other  encouragements  subordinate  to  that,  and 
a  broken  and  a  contrite  spirit  is  one  of  them :  this 
is  evident  from  several  places  of  Scripture. 

Wherefore,  thou  that  canst  carry  a  broken  heart 
and  a  sorrowful  spirit  with  thee,  when  thou  goest 
to  God,  tell  him  thy  heart  is  wounded  within  thee, 
that  thou  hast  sorrow  in  thy  heart,  and  art  sorry 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


717 


for  thy  sins;  Lut  take  heed  (if  lying-.*  Confess 
also  thy  sins  unto  him,  and  tell  him  they  arc  con- 
tinually before  thee.  David  made  an  argument  of 
these  things,  when  he  went  to  God  by  pi-aycr. 
'  0  Lord,'  saith  he,  'rebuke  me  not  in  thy  wrath: 
neither  chasten  me  iu  thy  hot  displeasure.'  But 
why  so?  0  !  says  he,  *  Thine  arrows  stitdc  fast  in 
me,  and  thy  hand  presseth  mo  sore.  There  is  no 
soundness  in  my  flesh,  because  of  thine  anger: 
neither  is  there  any  rest  in  my  bones,  because  of 
my  sin.  For  mine  iniquities  are  gone  over  mine 
head :  as  a  heavy  burden  they  are  too  heavy  for 
me.  My  wounds  slink,  and  are  corrupt,  because 
of  my  foolishness.  I  am  troubled  ;  I  am  bowed 
down  greatly ;  I  go  mourning  all  the  day  long. 
For  my  loins  are  filled  with  a  loathsome  disease : 
and  there  is  no  somidness  in  my  flesh.  I  am  feeble 
and  sore  broken  ;  1  have  roared  by  reason  of  the 
disquietness  of  my  heart.  Lord,  all  my  desire  is 
before  thee ;  and  my  groaning  is  not  hid  from  thee. 
My  heart  panteth,  my  strength  faileth  me :  as  for 
the  light  of  mine  eyes,  it  also  is  gone  from  me. 
My  luvers  and  my  friends  stand  aloof  from  my 
sore : '  and  so  he  goes  on.  Ps.  xxxviii.  i — i,  &,c. 

These  are  the  words,  sighs,  complaints,  prayers, 
and  arguments  of  a  broken  heart  to  God  for  mercy; 
and  so  are  they — '  Have  mercy  upon  me,  0  God, 
according  to  thy  loving  kindness ;  according  unto 
the  multitude  of  thy  tender  mercies  blot  out  my 
transgressions.  Wash  me  thoroughly  from  mine 
iniquity,  and  cleanse  me  from  my  sin.  For  1 
acknowledge  my  transgressions ;  and  my  sin  is 
ever  before  me.'  Ps.  li.  i— 3. 

God  alloweth  poor  creatures  that  can,  Avithout 
lying,  thus  to  plead  and  argue  with  him.  *  I  am 
poor  and  sorrowful,'  said  the  good  man  to  him, 
'let  thy  salvation,  0  God,  set  me  up  on  high.'  Va. 
bcix.  29.  Wherefore  thou  that  hast  a  broken  heart 
take  courage,  God  bids  thee  take  courage ;  say 
therefore  to  thy  soul,  '  W^hy  art  thou  cast  down, 
0  my  soul?'  as  usually  the  broken-hearted  are. 
'  And  why  art  thou  disquieted  within  me  ?  Hope 
thou  in  God.'  '  I  had  fainted,'  if  I  had  not  been 
of  good  courage ;  therefore  '  be  of  good  courage, 
and  he  shall  strengthen  thine  heart.' rs.xiii.li;.\im. 5; 

xxvii.  12—14. 

But  alas!  the  broken-hearted  are  far  oft"  from 
this ;  they  faint ;  they  reckon  themselves  among 
the  dead;  they  think  God  will  remember  them  no 
more:  the  thoughts  of  the  greatness  of  God,  and 
his  holiness,  and  their  own  sins  and  vilenesses, 
will  certaiidy  consume  them.  They  feci  guilt  and 
anguish  of  soul ;    they  go  mourning  all  the  day 

*  Tliis  is  faithful  dealing.  How  inany  millious  of  lies  are 
told  to  the  All-seeing  God,  with  uiibiiisliiiij:;  cfl'roiitcry,  every 
Lord's  day — when  the  uncoiieerued  and  careless,  or  the  saint 
of  God,  happy,  most  happy  in  the  enjoyment  of  Divine  love, 
are  led  to  say,  'Have  mercy  upon  us  miserable  sinners' — Eu. 


long;  their  mouth  is  full  of  gravel  and  gall,  and 
they  are  made  to  drink  draughts  of  wormwood  and 
gall ;  so  that  he  must  be  an  artist  indeed  at  be- 
lieving, who  can  come  to  God  under  his  guilt  and 
horror,  and  plead  in  faith  that  the  sacrifices  of 
God  are  a  broken  heart,  such  as  he  had ;  and  that 
'a  broken  and  a  contrite  spirit  God  will  not  de- 
sj)ise.' 

Fifth  Use.  If  a  broken  heart,  if  a  broken  and 
contrite  spirit,  is  of  such  esteem  with  God,  then 
why  should  some  be,  as  they  are,  so  afraid  of  u 
broken  heart,  and  so  shy  of  a  contrite  spirit? 

I  have  observed  that  some  men  arc  as  afraid  of 
a  broken  heart,  or  that  they  for  their  sins  should 
have  their  hearts  broken,  as  the  dog  is  of  the  whip. 
0 !  they  cannot  away  with  such  books,  with  such 
sermons,  with  such  preachers,  or  with  such  talk, 
as  tends  to  make  a  man  sensible  of,  and  to  break 
his  heart,  and  to  make  him  contiite  for  his  sins. 
Hence  they  heap  to  themselves  such  teachers,  get 
such  books,  love  such  company,  and  delight  in 
such  discourse,  as  rather  tends  to  harden  tiiaii 
soften ;  to  make  desperate  in,  than  soiTowful  fur 
their  sin.  They  say  to  such  sermons,  books,  and 
preachers,  as  Amaziah  said  unto  Amos,  '  0  ihou 
seer,  go,  flee  thee  away  into  the  land  of  Judah, 
and  there  eat  bread,  and  prophesy  there,  but  pro- 
phesy not  again  any  more  at  Bethel ;  for  it  13 
the   king's   chapel,  and    it   is  the  king's  court.' 

Am.  vii.  12,  13. 

But  do  these  j>eoplc  know  what  they  do?  Yes, 
think  they,  for  such  preachers,  such  books,  such 
discourses  tend  to  make  one  melancholy  or  mad ; 
they  make  us  that  we  cannot  take  pleasure  in  our- 
selves, in  our  concerns,  in  our  lives.  But,  0  fool 
in  grain!!  let  me  speak  unto  thee.  Is  it  a  time 
to  take  pleasure,  and  to  recreate  thyself  iu  any- 
thing, before  thou  hast  mourned  and  been  sorry 
for  thy  sins  ?  That  mirth  that  is  before  repent- 
ance for  sin  will  certainly  end  in  heaviness.  Where- 
fore the  wise  man,  putting  both  together,  saith 
that  mourning  must  be  first.  There  is  '  a  time  to 
weep,  and  a  time  to  laugh ;  a  time  to  mourn,  and 
a  time  to  dance.'  Ec.  iii.  4.  What,  au  unconverted 
man,  and  laugh !  Shouldst  thou  see  one  singir.g 
merry  songs  that  is  riding  up  Ilolborn  to  Tyburn,  J 
to  be  hanged  for  felony,  wouldst  thou  not  couuc 
him  besides  himself,  if  not  worse?  and  yet  thus  it 


t  '  In  grain'  is  a  term  used  iu  dyeing,  when  the  raw  material 
is  dyed  before  being  spun  or  wove;  the  culour  thus  takes  every 
grain,  and  becomes  iudelibh-.  t^o  with  sin  and  folly  ;  it  euteis 
every  urain  of  human  nature. — Ed. 

X  'I'hese  friglutul  e.\iiibitions,  by  drawing  a  criminal  from 
Newgate  to  T.vburn  to  be  cxceuled,  were  of  eonimou  occur- 
rence until  the  reign  of  George  111.,  when  such  numbers  were 
put  to  death  that  it  was  found  handier  for  tlie  wholcsde 
butchery  to  take  place  at  Newgate,  by  a  new  drop,  wlieru 
twenty  or  thirty  could  be  hung  at  ouee!!  'W  hen  will  such 
brutalizing  exhibitions  cease  ? — Eu. 


718 


THE   ACCEPTABLE   SACRIFICE,   OR 


is  witli  him  that  is  for  mirth  while  he  stanJetli 
coiiJeiiiiieJ  by  the  Book  of  God  for  his  trespasses, 
Man  I  niftM.'  thou  hast  cause  to  mourn;  yea,  thou 
must  mourn  if  ever  tliou  art  saved.  Wherefore 
mv  advice  is,  that  instead  of  sliunning,  thou  covet 
ho'tli  such  books,  such  preachers,  and  sucli  dis- 
courses, as  liave  a  tendency  to  make  a  man  sen- 
sible of,  and  to  break  his  heart  for  sin  ;  and  the 
reason  is,  because  thou  wilt  never  he  as  thou 
bhouldst,  concerned  about,  nor  seek  the  salvation 
of  thine  own  soul,  before  thou  hast  a  broken  heart, 
a  broken  and  a  contrite  sjiirit.  Wherefore  be  not 
afraid  of  a  broken  heart;  he  not  shy  of  a  contrite 
spirit.  It  is  one  of  the  greatest  mercies  that  God 
bestows  upon  a  man  or  a  woman.  The  heart 
rightly  broken  at  the  sense  of,  and  made  truly 
contrite  for  transgression,  is  a  certain  forerunner 
of  salvation.  This  is  evident  from  those  six  de- 
monstrations which  were  laid  down  to  prove  the 
point  in  haml,  at  first. 

And  for  thy  awakening  iu  this  matter,  let  me 
tell  thee,  and  thou  wilt  tind  it  so,  thou  must  have 
thy  heart  broken  whether  thou  wilt  or  no.  God  is 
restdved  to  break  all  hearts  for  sin  some  time  or 
other.  Can  it  be  imagined,  sin  being  what  it  is, 
and  God  what  be  is — to  wit,  a  revenger  of  dis- 
obedience— but  that  one  time  or  other  man  must 
smart  for  sin?  smart,  I  say,  either  to  repentance 
or  to  condenmation.  He  tliat  mourns  not  now, 
while  the  door  of  mercy  is  open,  must  mourn  for 
sin  when  the  door  of  mercy  is  shut. 

Shall  men  despise  God,  break  his  law,  contemn 
his  threats,  abuse  his  grace,  yea,  shut  their  eyes 
when  he  says,  See ;  and  stop  their  ears  when  he 
says,  Hear;  and  shall  they  so  escape?  No,  no, 
because  he  called,  and  they  refused;  he  stretched 
out  his  hand,  and  they  regarded  it  not ;  therefore 
!^hall  calamity  come  upon  them,  as  upon  one  in 
travail;  and  they  shall  cry  in  their  destruction, 
and  then  God  will  laugh  at  their  destruction,  and 
mock  when  their  fear  cometh.  Then,  saith  he, 
•  they  shall  cry.'  Pr  i.  24_ic.  I  have  often  observed 
that  this  threatening  is  repeated  at  least  seven 
times  in  the  New  Testament,  saying,  'There  shall 
be  weeping  and  gnashing  of  teeth ;'  •  there  shall 
be  wuil.ng  ttud  gnashing  of  teeth.'  Mat.  viii.l2;  xiii. 
•»-'.  u);  xxii.  13;  n,v.  51 ;  XXV.  30.  Lu.  xiii.  28.  There.  Wliere  ? 
In  hell,  and  at  the  bar  of  Christ's  tribunal,  when 
he  comes  to  judge  the  world,  and  shall  have  shut 
to  the  door  to  keep  them  out  of  glory,  that  have 
here  despised  the  oiler  of  his  grace,  and  overlooked 
the  day  of  his  patience.  •  There  shall  be  wailino- 
m.d  gnashing  of  teeth.'  They  shall  weep  and  waU 
lor  this. 

There  are  but  two  scriptures  that  I  shall  use 
">"re.  and  tlien  I  shall  draw  towards  a  conclusion. 
One  IS  that  iu  Proverbs,  where  Solomon  is  couu- 
bcUn.g  of  young  men  to  beware  of  stran-e.  that 


is,  of  wanton,  light,  and  ensnaring  women.  Take 
heed  of  such,  said  he,  lest  '  thou  mourn  at  the 
last,'  that  is,  in  hell,  when  thou  art  dead,  '  when 
thy  flesh  and  thy  body  are  consumed,  and  say, 
IIow  have  I  hated  instruction,  and  my  heart  de- 
pised  reproof,  and  have  not  obeyed  the  voice  of 
my  teachers,  nor  inclined  mine  ears  to  them  that 
instructed  me!'  Pr.  v.  11—13. 

The  other  scripture  is  that  in  Isaiah,  Avhere  he 
says,  '  Because  when  I  called,  ye  did  not  answer ; 
when  I  spake,  ye  did  not  hear ;  but  did  evil  before 
mine  eyes,  and  did  choose  fJuit  wherein  I  delighted 
not.  Therefore  thus  saith  the  Lord  God,  Behold, 
my  servants  shall  eat,  hut  ye  shall  he  hungry' ; 
behold,  my  servants  shall  drink,  but  ye  shall  be 
thirsty ;  behold,  my  servants  shall  rejoice,  hut  ye 
shall  be  ashamed;  behold,  my  servants  shall  sing  for 
joy  of  heart,  but  ye  shall  cry  for  sorrow  of  heart, 
and  shall  howl  for  vexation  of  spirit.'  Is.  ixv.  13,  u. 

IIow  many  Icholds  are  here !  and  every  behold 
is  not  only  a  call  to  careless  ones  to  consider,  but 
as  a  declaration  from  heaven'  that  thus  at  last  it 
shall  he  with  all  impenitent  sinners ;  that  is,  when 
others  sing  for  joy  in  the  kingdom  of  heaven,  they, 
they  shall  sorrow  in  hell,  and  howl  for  vexation  of 
spirit  there. 

Wherefore,  let  me  advise  that  you  be  not  afraid 
of,  but  that  you  rather  covet  a  broken  heart,  and 
prize  a  contrite  spirit ;  I  say,  covet  it  now,  now 
the  white  flag  is  hung  out,  now  the  golden  sceptre 
of  grace  is  held  forth  to  you.  Better  mourn  now 
God  inclines  to  mercy  and  pardon,  than  mourn 
when  the  door  is  quite  shut  up.  And  take  notice, 
that  this  is  not  the  first  time  that  I  have  given 
you  tliis  advice. 

[Use  Sixth.]  Lastly,  If  a  broken  heart  be  a 
thing  of  so  great  esteem  with  God  as  has  been 
said,  and  if  duties  cannot  be  rightly  performed  by 
a  heart  that  has  not  been  broken,  then  this  shows 
the  vanity  of  those  peoples'  minds,  and  also  the 
invalidity  of  their  pretended  Divine  services,  who 
Avorship  God  with  a  heart  that  was  never  broken, 
and  without  a  contrite  spirit.  There  has,  indeed, 
at  all  times  been  great  flocks  of  such  professors 
in  the  world  in  every  age,  but  to  little  purpose, 
unless  to  deceive  themselves,  to  mock  God,  and  lay 
stumbling-blocks  in  the  way  of  others  ;  for  a  man 
whose  heart  was  never  truly  broken,  and  whose 
spirit  was  never  contrite,  cannot  profess  Christ  in 
earnest,  cannot  love  his  own  soul  in  earnest ;  I 
mean,  he  cannot  do  these  things  in  truth,  and  seek 
his  own  good  the  right  way,  for  he  wants  a  bottom 
for  it,  to  wit,  a  broken  heart  for  sin,  and  a  contrite 
spirit. 

That  which  makes  a  man  a  hearty,  an  unfeigned, 
a  sincere  seeker  after  the  good  of  his  own  soul,  is 
sense  of  sin,  and  a  godly  fear  of  being  overtaken 
with  the  danger  which  it  brinrrs  a  man  into.     This 


THE  EXCELLENCY  OF  A  BROKEN  HEART. 


719 


makes  him  contrite  or  repentant,  and  puts  him  upon 
seeking  of  Christ  the  Saviour,  with  heart-aching 
and  heart-breaking  considerations.  But  this  can- 
not be,  where  this  sense,  this  godly  fear,  and  this 
holy  contrition  is  wanting.  Profess  men  may, 
and  make  a  noise,  as  the  empty  barrel  maketh 
the  biggest  sound  ;  but  prove  them,  and  they  arc 
full  of  air,  full  of  emptiness,  and  that  is  all. 

Nor  are  such  professors  tender  of  God's  name, 
nor  of  the  credit  of  that  gospel  which  they  profess; 
nor  can  they,  for  they  want  that  Avliich  should  oblige 
them  thereunto,  which  is  a  sense  of  pardon  and  for- 
givenuess,  liy  the  which  their  broken  hcai'ts  have 
been  replenished,  succoured,  and  made  to  hope  in 
God.  Paul  said,  the  love  of  Christ  constrained 
him.  But  what  was  Paul  but  a  broken-hearted 
and  a  contrite  sinner  ?  Ac.  ix.  3-g.  2  Co.  v.  u.  When 
God  shows  a  man  the  sin  he  has  committed,  the 
hell  he  has  deserved,  the  heaven  he  has  lost  ;  and 
yet  that  Christ,  and  grace,  and  pardon  may  be 
had  ;  this  will  make  him  serious,  this  will  make 
him  melt,  this  will  break  his  heart,  this  will  show 
him  that  there  is  more  than  air,  than  a  noise,  than 
an  empty  sound  in  religion  ;  and  this  is  the  man, 
whose  heart,  whose  life,  whose  conversation  and 
all,  will  be  engaged  in  the  matters  of  the  eternal 
salvation  of  his  precious  and  immortal  soul. 

[VIII.  Objections  answered.] 

Object.  First.  But  some  may  object,  that  in  this 
Baying  I  seem  too  rigid  and  censorious  ;  and  will, 
if  I  moderate  not  these  lines  with  something  milder 
afterward,  discourage  many  an  honest  soul. 

Ansv),  I  answer.  Not  a  jot,  not  an  honest  soul 
in  all  the  world  will  be  oHended  at  my  words  ;  for 
not  one  can  be  an  honest  soul,  I  mean  with  refer- 
ence to  its  concerns  in  another  world,  that  has  not 
liad  a  broken  heart,  that  never  had  a  contrite  spirit. 
This  I  will  say,  because  I  would  be  understood 
aright,  that  all  attain  not  to  the  same  degree  of 
trouble,  nor  lie  so  long  there  under,  as  some  of 
their  brethren  do.  But  to  go  to  heaven  without 
a  broken  heart,  or  to  be  forgiven  sin  without  a 
contrite  spirit,  is  no  article  of  my  belief.  We 
speak  not  now  of  what  Is  secret  ;  revealed  things 
belong  to  us  and  orr  children  ;  nor  must  we  venture 
to  go  further  In  our  faith.  Doth  not  Christ  say, 
'  The  whole  have  no  need  of  a  physician ;'  that  is, 
the}-  see  no  need,  but  Christ  will  make  tlicm  see 
their  need  before  he  ministers  his  sovereign  grace 
unto  them  ;  and  good  reason,  otherwise  he  will 
have  but  little  thanks  for  his  kindness. 

Object.  Second.  But  there  are  those  that  are  godly 
educated  from  their  childhood,  and  so  drink  in  the 
[)rincli)les  of  Christianity  they  know  not  how. 

Aiisio.  I  count  it  one  thing  to  receive  the  faith 
of  Christ  from  men  only,  and  another  to  receive 
it  iTom  God  by  the  means.      If  thou  art  taught  by 


an  angel,  yet  if  not  taught  of  God,  thou  wilt  never 
come  to  Christ ;  I  do  not  say  thou  wilt  never  pro- 
fess him.  But  if  God  speaks,  and  thou  shalt  hear 
and  understand  him,  that  voice  will  make  such 
work  within  thee  as  was  never  made  before.  The 
voice  of  God  is  a  voice  by  itself,  and  is  so  dis- 
tinguished   by    them    that   are   taught   thereby. 

Jn.  vi.  -tt,  45.  Ps.  .v.\i.v.  Ilab.  iii.  12-16.  Ep.  iv.  20,  21.  1  Pe.  ii.  2,  3. 

Object.  Third.  But  some  men  are  not  so  de- 
bauched and  profane  as  some,  and  so  need  not  to 
be  so  hammered  and  fired  as  others  ;  so  broken 
and  wounded  as  others. 

AnsLij.  God  knows  best  what  we  need.  Paul 
was  as  righteous  before  conversion  as  any  that 
can  pretend  to  civility  now,  I  suppose  ;  and  yet 
that  notwithstanding  he  was  made  to  shake,  and 
was  astonished  at  himself  at  his  conversion.  And 
truly  I  think  the  more  righteous  any  is  in  his  own 
eyes  before  conversion,  the  more  need  he  has  of 
heart-breaking  work,  in  order  to  his  salvation  ; 
because  a  man  is  not  by  nature  so  easily  convinced 
that  his  righteousness  Is  to  God  abominable,  as  he 
is  that  his  debauchery  and  profaneness  is. 

A  man's  goodness  is  that  which  blinds  him 
most,  is  dearest  to  him,  and  hardly  parted  with  ; 
and  therefore  when  such  an  one  is  converted,  that 
thinks  he  has  goodness  of  his  own  enough  to  com- 
mend him  in  whole  or  in  part  to  God,  but,  but  few 
such  are  converted,  there  is  required  a  great  deal 
of  breaking  work  upon  his  heart,  to  make  him 
come  to  Paul's  conclusion,  *  What  I  are  we  better 
than  they  ?  No,  in  no  wise.'  Rx).  iii.  9.  1  say,  before 
he  can  be  brought  to  see  his  glorious  robes  aie 
filthy  rags,  and  his  gainful  things  but  loss  and 

dung.    Is.  kiv.  Plii.  iii. 

This  Is  also  gathered  from  these  words,  '  Publi- 
cans and  harlots  enter  Into  the  kingdom  of  God 
before  the  Pliarisees.'  Miit.  xxi.  31.  Why  before 
them  ?  But  because  they  lie  fairer  for  the  Word, 
are  easier  convinced  of  their  need  of  Christ,  and 
so  are  brought  home  to  him  without,  as  I  may 
say,  all  that  ado  that  the  Holy  Ghost  doth  make 
to  bring  home  one  of  these  to  him. 

True  ;  nothing  is  hard  or  diliieult  to  God.  But 
I  speak  after  the  manner  of  men.  And  let  who 
Avill  take  to  task  a  man  debauched  in  this  life,  and 
one  that  Is  not  so,  and  he  shall  see,  If  he  laboureth 
to  convince  them  both  that  they  are  in  a  state  of 
condemnation  by  nature,  that  the  Pharisee  will 
make  his  appeals  to  God,  with  a  great  many  God, 
I  thank  thecs:  while  the  Publican  hangs  his  head, 
shakes  at  heart,  and  smites  upon  his  breast,  say- 
ing, '  God  be  merciful  to  me  a  sinner.'  LiLxvUi.  11-13. 

Wherefore  a  self-righteous  man  is  but  a  painted 
Satan,  or  a  devil  In  fine  clothes  ;  but  thinks  he  so 
of  himself?  No!  no!  he  saith  to  others.  Stand 
back,  come  not  near  me,  I  am  holier  than  thou. 
It  is  almost  impossible,  that  a  self-righteous  mau 


i20 


THE   ACCEPTABLE   SACRIFICE. 


should  be  saved.  Cat  lie  that  can  drive  a  camel 
through  the  eye  of  a  needle,  can  cause  that  even 
such  a  one  shall  see  his  lost  condition,  and  that 
he  ncedeth  the  righteousness  of  God,  which  is  by 
faith  of  Jesus  Christ.  He  can  make  him  see,  I 
say,  that  his  own  goodness  did  stand  more  in  his 
way  to  the  kingdom  of  heaven  than  he  Avas  aware 
of;  and  can  make  him  feci  too,  that  his  leaning 
to  that  is  as  great  iniquity  as  any  immorality  that 
men  commit.  The  sum  then  is,  that  men  that  are 
converted  to  God  by  Christ,  through  the  Word  and 
Spirit — for  all  this  must  go  to  effectual  conversion 
— must  have  their  hearts  broken,  and  spirits  made 
contrite  ;  I  say,  it  must  be  so,  for  the  reasons 
showed  before.  Yea,  and  all  decayed,  apostatized, 
and  backslidden  Christians  must,  in  order  to  their 
recovery  again  to  God,  have  their  hearts  broken, 
their  souls  wounded,  their  spirits  made  contrite, 
and  sorry  for  their  sins. 

Come,  come,  conversion  to  God  is  not  so  easy 
and  so  smooth  a  thing  as  some  would  have  men 
believe  it  is.  Wliy  is  man's  heart  compared  to 
fallow  ground,  God's  Word  to  a  plough,  and  his 
ministers  to  ploughmen  ?  if  the  heart  indeed  has 
no  need  of  breaking,  in  order  to  the  receiving  of 
the  seed  of  God  unto  eternal  life.  Je.  iv.  3.  Lu.  ix.  ea. 
1  Co.  ix.  l\  Who  knows  not  that  the  fallow  ground 
must  be  ploughed,  and  ploughed  too  before  the 
husbandman  will  venture  his  seed  ;  yea,  and  after 
that  oft  soundly  harrowed,  or  else  he  will  have  but 
a  slender  harvest  ? 

Why  is  the  conversion  of  the  soul  compared  to 
the  grafting  of  a  tree,  if  that  be  done  without  cut- 
ting ?  The  Word  is  the  graft,  the  soul  is  the  tree, 
and  the  Word,  as  the  scion,  must  be  let  in  by  a 
wound  ;  for  to  stick  on  the  outside,  or  to  be  tied 
on  with  a  string,  will  do  no  good  here.  Heart  must 
be  set  to  heart,  and  back  to  back,  or  your  pre- 
tended ingrafting  will  come  to  nothing.  Ko.  xl  17, 24. 
Jft.  i.  -.'I. 


I  say,  heart  must  he  set  to  heart,  and  back  to 
back,  or  the  sap  will  not  be  conveyed  from  the 
root  to  the  branch  ;  and  I  say,  this  must  be  done 
by  a  wound.  The  Lord  opened  the  heart  of  Lydia, 
as  a  man  openeth  the  stock  to  graft  in  the  scions, 
and  so  the  word  was  let  into  her  soul,  and  so  the 
word  and  her  heart  cemented,  and  became  one. 

Ac.  xvi.  14, 

Why  is  Christ  bid  to  gird  his  sword  upon  his 
thigh  ?  and  why  must  he  make  his  arrows  sharp, 
and  all,  that  the  heart-  may  with  this  sword  and 
tbese  arrows  be  shot,  wounded,  and  made  to  bleed? 
Yea,  why  is  he  commanded  to  let  it  be  so,  if  the 
people  would  bow  and  fall  kindly  under  bim,  and 
heartily  implore  his  grace  without  it?  Ps.  .\lv.;  ir.  3,  4. 
Alas  !  men  are  too  lofty,  too  proud,  too  wild,  too 
devilishly  resolved  in  the  ways  of  their  own  de- 
struction ;  in  their  occasions,  they  are  like  the 
wild  asses  upon  the  wild  mountains  ;  nothing  can 
break  them  of  their  purposes,  or  hinder  them  from 
ruining  of  their  own  precious  and  immortal  souls, 
but  the  breaking  of  their  hearts. 

Why  is  a  broken  heart  put  in  the  room  of  all 
sacrifices  which  we  can  offer  to  God,  and  a  contrite 
spirit  put  in  the  room  of  all  offerings,  as  they  are, 
and  you  may  see  it  so,  if  you  compare  the  text 
with  that  verse  which  goes  before  it ;  I  say,  why 
is  it  counted  better  than  all,  were  they  all  put 
together,  if  any  one  part  or  if  all  external  parts 
of  worship,  were  they  put  together,  could  be  able 
to  render  the  man  a  sound  and  a  rightly  made  new 
creature  without  it  ?  'A  broken  heart,  a  contrite 
spirit,  God  will  not  despise  ;'  but  both  thou,  and 
all  thy  service,  he  will  certainly  slight  and  reject, 
if,  when  thou  comest  to  him,  a  broken  heart  be 
wanting  ;  wherefore  here  is  the  point,  Come 
broken,  come  contrite,  come  sensible  of,  and  sorry 
for  thy  sins,  or  thy  coming  will  be  counted  no 
coming  to  God  aright  ;  and  if  so,  consequently 
thou  wilt  get  no  benefit  thereby. 


PAUL'S    DEPARTURE    AND    CROWN; 


OR, 


AN  EXPOSITION  UPON  2  TIM.  IV.  G— 8. 


ADVERTISEMENT  BY  THE  EDITOR. 


Hovr  great  and  olorious  is  the  Cliristian's  ultimate 
destiny — a  kingdom  and  a  crown!  Surely  it  hath 
not  entered  into  the  heart  of  man  to  conceive  what 
ear  never  lieard,  nor  mortal  eye  ever  saw?  the 
mansions  of  tlie  blest — tlie  realms  of  glory — *  a 
far  more  exceeding  and  eternal  weight  of  glory.' 
For  whom  can  so  precious  an  inheritance  be  in- 
tended? How  are  those  treated  in  this  world  who 
are  entitled  to  so  glorious,  so  exalted,  so  eternal, 
.ind  unchangeable  an  inheritance  in  the  world  to 
come?  How  do  the  heirs  to  inmiortality  conduct 
themselves  in  such  a  prospect?  An  inheritance 
sure  and  certain — an  absolute  reversion  which  no 
contingency  can  possibly  aftect.  All  these  are  in- 
quiries of  the  deepest  interest — the  most  solemn 
importance.  Above  all,  when  we  inquire  as  to  our 
personal  title  to  the  heavenly  mansions — Am  I  one 
of  the  heirs  of  God  and  joint  heirs  with  Christ? — 
most  intensely  should  this  question  agitate  the 
soul,  when  we  reflect  that,  unless  we  are  entitled 
to  this  inestimable  reversion,  we  must  be  plunged 
into  the  most  awful,  the  most  irretrievable  and 
eternal  torments !  There  is  no  middle  way — no 
escape  from  hell,  but  by  going  to  heaven.  Is 
heaven  reserved  only  for  the  noble  and  the  learned, 
like  Paul?  God  forbid!  but,  on  the  contrary,  we 
hear  the  voice  of  the  divinity  proclaiming,  '  Not 
many  wise  men  after  the  flesh — not  many  mighty 
— not  many  noble.'  '  Thus  saith  the  Lord,  Hea- 
ven is  my  throne,  the  earth  my  footstool.'  He 
looketh  upon  the  high  and  low — the  learned  and 
the  noble — the  mighty  princes  and  the  unlettered 
labourer;  and  then  makes  this  wondrous  declar- 
ation— '  To  this  man  will  I  look,  even  to  him  tliat 
is  poor  and  of  a  contrite  spirit,  and  trembleth  at 
my  word.*  The  world  will  treat  such  humble  ones 
as  it  treated  the  Lord  of  life  and  glory,  with  scorn, 
contempt,  insult,  robbery — death.  They  bear  all 
with  patience — return  good  for  evil — are  the  fol- 
lowers of  him  who  went  about  doing  good — arc 
known  as  living  epistles,  because  they  have  been 
with  Clirist;  tiiey  daily  enjoy  his  guidance  and 
protection,  and  in  their  desires  after  conformity  to 
his  image,  they  breathe  the  atmosphere  of  heaven. 
This  is  what  the  heir  of  glory  strives  after ;  but, 
alas!  he  has  to  encounter  an  evil  heart,  an  ensnar- 
ing world,  and  the  reproaches  and  rcvilings  of  his 
fellow-men,  aided  by  satanic  influence.      Can  we 

VOL.  I. 


wonder,  then,  that  he  who  is  thus  besieged,  and  be- 
lieves that  his  work  is  finished,  should,  with  Paid, 
be  ready  to  depart  and  receive  his  rich  iidierit- 
ance?  The  lapse  of  time  affects  not  the  strou'i- 
consolations  of  hope;  as  it  was  with  Paul,  so  Ban- 
yan felt.  His  longings  after  the  heavenly  manna 
abounded  when  the  cold  hand  of  death  pressed 
upon  his  brow ;  his  desire  was  '  to  be  dissolved, 
and  to  be  with  Christ;'  when  his  course  of  temple 
and  relative  duty  was  run,  he  waited  for  the  messen- 
ger from  the  celestial  city  to  conduct  him  home. 
Christian,  are  you  actively  engaged  in  fulfilling 
the  duties  of  your  course?  or,  in  the  humble  hojie 
that  your  course  is  accomplished,  are  you  patiently 
waiting  the  heavenly  messenger?  If  the  Christ- 
ian's state  is  one  of  trial  now,  it  was  much  more 
so  in  former  times.  We  can  have  very  little  idea 
of  the  feelings  of  a  dissenter  from  the  religion  of 
the  State,  like  Paul,  under  the  cruel  Nero,  or  like 
Banyan,  under  the  debauched  Charles  the  Second 
— both  of  them  liable,  without  a  moment's  warn- 
ing, to  be  carried  away  to  prison,  or  to  be  mur- 
dered, privately  or  publicly,  for  refusing  submis- 
sion to  civil  governors  in  matters  of  faith  or 
worship.  Although  they  possessed  every  loyal 
and  patriotic  feeling,  they  dared  not  obey  those 
human  laws  which  usurped  the  prerogatives  of 
God,  by  interfering  with  divine  worship.  Their 
lives  were  in  their  hands;  in  the  midst  of  immi- 
nent danger  they  boldly  avowed  the  truth,  aud  set 
us  a  noble  example.  Their  intercourse  with 
heaven  was  doubly  sweet  from  the  uncertainty  of 
liberty  and  life.  For  them  to  live  was  Christ,  and 
therefore  they  well  knew  the  gain  of  dying,  la 
proportion  as  temporal  blcsshigs  were  eminently 
doubtful,  so  spiritual  and  eternal  benefits  were 
precious. 

This  treatise  was  one  of  those  ten  excellent 
manuscripts  found  already  prepared  for  the  press, 
after  the  imexpected  decease  of  its  pious  author. 
It  bears  the  marks  of  having  been  composed, 
and  perhaps  preached,  towards  the  end  of  Jiis  pil- 
grimage. Had  his  valuable  life  been  spared  a 
few  months  longer,  this  work  would,  very  prob- 
ably, have  been  enlarged,  and  the  sub-divisions 
somewhat  improved.  The  principal  heads  are  now 
inserted  as  separate  lines,  to  assist  the  reader  in 
referring  to  its  several  parts;  aud  notes  are  aildcd 
•1  Y 


rzi 


PAUL'S   DEPARTURE   AND   CROWN. 


to  exi-lain  oKl  wonh  nnd  cu=;toni?,  and,  in  some 
cases,  to  point  out  a  few  of  the  beautiful  and 
striking  passages  witli  which  it  abounds.  Many 
of  these  ought  to  be  indelibly  impressed  upon  our 
iiiinds.  '  The  words  of  the  Lord  are  pure  words ; 
as  silver  tried  in  a  furnace  of  earth,  purified  seven 
times.'  Pa.  xii.  6  p.  72o.  The  question  naturally 
arises — What  is  this  'furnace  of  earth'  in  which 
tlie  Lord's  words  arc  purified?  Seven  being  the 
number  of  perfection,  conveys  the  idea  that  it  will 
be  in  the  furnace  until  it  appears  perfectly  refined. 
Biinyan  considers  that  these  earthen  furnaces  are 
the  bodies  of  the  saints.  In  the  trials,  troubles,  and 
persecutions  to  which  they  are  subjected,  the  Word 
bears  tlicm  up  triumphantly,  so  that  tlie  purity  and 
excellency  of  the  holy  oracles  conspicuously  ap- 
pears, like  the  trial  of  faitli  mentioned  by  Peter. 
1  iv>.  i.  7.  Dr.  Gill  considers  that  these  crucibles 
mean  Christ  and  his  ministers;  while  Bunyan,  with 
his  enlarged  mind,  identifies  them  with  the  whole 
of  Christ's  followers.  Some  of  these  crucibles 
prove  not  to  be  genuine,  and  perish  in  the  using, 
not  being  able  to  abide  the  fire.  p.  723.  Such  was 
the  case  with  one  of  Mr.  Bunyan's  friends.  John 
Cl.ilds,  who,  for  fear  of  persecution,  conformed, 
became  horror-stricken  for  the  denial  of  his  Mas- 
ter, and  notorious  for  having  destroyed  himself. 
In  this  treatise  it  is  most  affectionately  impressed 


upon  us  to  heap  up  treasures  that  will  go  with  us 
into  the  unseen  world,  as  of  greater  importance 
than  those  things  which  perish  witli  the  using. 
'  A  Christian,  and  spend  thy  time,  thy  sti'ength, 
and  parts,'  for  that  which  maketh  to  itself  wings 
and  lleeth  away!  '  Remember  thou  art  a  man  of 
another  world,  a  subject  of  a  more  noble  kingdom 
— that  of  God,  and  of  heaven.  Make  not  heavenly 
things  stoop  to  the  world ;  but  hoist  up  thy  mind 
to  the  things  tliat  are  above,  and  practically  hold 
forth  before  all  the  world  the  blessed  word  of  life.' 
p.  729.  If  death  is  the  king  of  terrors  to  fallen 
humanity,  still  there  are  truths  abounding  with 
consolation,  that  when  the  Christian  departs,  the 
angels  are  ready,  as  in  the  case  of  Lazarus,  to 
convey  the  happy  spirit  to  Abraham's  bosom;  the 
struggle  is  short,  and  then  comes  the  reward.  In 
this  world  we  must  have  tribulation;  but  in  heaven 
white  robes,  the  palm  of  victory,  and  the  conqueror's 
crown,  await  the  saints.  Paul  heard  a  voice  which 
raised  his  soul  above  the  fears  of  death,  and  gave 
him  a  desire  to  depart ;  its  melodious  sound  in- 
vited him  home — it  was  the  voice  of  eternal  ti'uth, 
saying,  '  Blessed  are  the  dead  which  die  in  the 
Lord ;  yea,  saith  tlie  Spirit,  that  they  may  rest 
from  their  labours ;  and  their  works  do  follow 
them.' 

Geo.  Ofpok. 


PAUL'S   DEPAP.TURE   AND   CROWN. 


'for  I  AM  NOW  READY  TO  BE  OFFERED,  AND  THE 
TIME  OF  MY  DEl'ARTUKE  IS  AT  HAND.  I  HAVE 
FOUGHT  A  GOOD  FIGHT,  I  HAVE  FINISHED  Mr 
COURSE,  I  HAVE  KEPT  THE  FAITH:  HENCEFORTH 
THERE  IS  LAID  UP  FOR  ME  A  CROWN  OF  RIGHT- 
EOUSNESS, WHICH  THE  LORD,  THE  RIGHTEOUS 
JUDGE,  SHALL  GIVE  ME  AT  THAT  DAY;  AND  NOT 
To  ME  ONLY,  BUT  UNTO  ALL  THEM  ALSO  THAT  LOVE 
HIS  ArPEARING.' — 2  TIM.  IV.   6-S. 

These  words  were,  by  the  apostle  Paul,  written 
to  Timothy,  whom  he  had  begot  to  tlie  faith,  by 
tlio  preaching  of  the  gospel  of  Christ;  in  which 
are  many  things  of  great  concernment  both  for 
instruction  and  consolation;  something  of  which 
I  shall  open  unto  you  for  your  profit  and  edifica- 
tion. But  before  I  come  to  the  words  themselves, 
as  liicy  arc  a  relation  of  Paul's  case,  I  shall  take 
notice  of  something  from  them  as  they  depend 
upon  the  words  going  before,  being  a  vehement 
exhortation  to  Timothy  to  be  constant  and  faith- 
tul  in  hi.-i  work;  whiuh,  in  brief,  may  be  summed 
up  in  theso  particulars:  1st,  A  solemn  binding 
cliarge  before  God  end  Jesus  Ciirist  our  Lord° 
thai   he    bo   coubtant   in    preaching   the    Word, 


whether  in  or  out  of  season,  reproving,  rebuking, 
and  exhorting  with  all  long- suflfcring  and  doctrine  ; 
and  that  because  of  that  ungodly  spirit  that  would 
possess  professors  after  he  was  dead;  for  the  time 
will  come,  saith  he,  that  they  will  not  endure 
sound  doctrine,  neither  sound  reproof,  nor  sound 
trial  of  their  state  and  condition  by  the  Word,  but 
after  their  own  lusts  shall  they  heap  to  themselves 
teachers,  having  itching  ears, — the  plague  that 
once  God  threatened  to  rebellious  Israel,  De.  xxviu. 
27, — and  be  turned  unto  fables.  Much  like  this 
is  that  in  the  Acts  of  the  Apostles,  '  For  I  know 
this,  that  after  my  departing  shall  grievous  wolves 
enter  in  among  you,  not  sparing  the  flock.  Also 
of  your  own  selves  shall  men  arise,  speaking  per- 
verse things,  to  drav/  away  disciples  after  them. 
Therefore  watch,  and  remember,  that  by  the  space 
of  three  years,  I  ceased  not  to  warn  every  one 
night  and  day  with  tears.'  Ac.  xx.  20-31. 

This  evil  then  is  to  be  prevented : — By  a  diligent 
watchfulness  in  ministers; — By  a  diligent  preach- 
ing the  word  of  the  Lord ; — and,  By  sound  and 
close  rebukes,  reproofs,  and  exhortatipns  to  those 
in  whosoever  the  least  there  appears  any  swerving 
or  turning  aside  from  the  gospel.     The  ministers 


PAUL'S  DEPARTURE  AND   CROWN. 


723 


of  tlie  gospel  have  each  of  tliem  .ill  that  authoritv 
that  helongs  to  their  calling  and  office,  and  need 
not  to  stay  for  power  from  men  to  put  the  laws  of 
Christ  in  his  church  into  due  and  fidl  execution. 
Tit.  ii.  15.  This  '  remnant  of  Jacob  shall  be  in  the 
midst  of  many  people  as  a  dew  from  tlie  Lord,  - 
that  tarriethnot  for  man,  nor  waiteth  for  the  sons 
of  men.'  m.  v.  7.  Therefore  he  adds,  «  Watch  thou 
in  all  things,  endure  afflictions,'  if  thou  shouldst 
be  opposed  in  thy  work,  •  do  the  work  of  an  evan- 
gelist, make  full  proof  of  thy  ministry.'*  2  Ti.  iv.  5. 
IIow  our  time-serving  and  self-saving  ministers  will 
salve  their  conscience  from  the  stroke  that  God's 
Word  will  one  day  give  them,  and  how  they  will 
stand  before  the  judgment-seat  to  render  an  ac- 
count of  this  their  doings,  let  them  see  to  it ;  surely 
God  will  require  it  of  their  hand! 

But,  0  Timothy,  do  thou  be  diligent,  do  thou 
watch  in  all  things,  do  thou  endure  affliction,  do 
thou  the  work  of  an  evangelist,  make  thou  full 
proof  of  thy  ministry,  'for  I  am  now  ready  to  be 
offered,'  <kc,  Tiie  words,  then,  of  my  text  are 
a  reason  of  this  exhortation  to  Timothy,  that  he 
should  continue  watchful,  and  abide  faithful  in  his 
calling.  '  For  I  am  now  ready  to  be  offered;' 
that  is,  to  be  put  to  death  for  the  gospel. 

Hence  then  learn  two  things, 

First,  That  the  murders  and  outrage  that  our 
brethren  suffer  at  the  hands  of  wicked  men  should 
not  discourage  those  that  live,  from  a  full  and  faith- 
ful performance  of  their  duty  to  God  and  man, 
whatever  may  be  the  consequence  thereof.  Or 
thus,  when  we  see  our  brethren  before  us  fall  to 
the  earth  by  death,  through  the  violence  of  the 
enemies  of  God,  for  their  holy  and  Christian  pro- 
fession, we  should  covet  to  make  good  their  ground 
against  them,  though  our  turn  should  be  the  next. 
We  should  valiantly  do  in  this  matter,  as  is  the 
custom  of  soldiers  in  war;  take  great  care  that  the 
ground  be  maintained,  and  the  front  kept  full 
and  complete.  '  Thou,  therefore,'  saith  Paul,  '  en- 
dure hardness  as  a  good  soldier  of  Jesus  Christ.' 
2Ti.  ii.  3.  And  in  another  place.  We  should  not 
be  moved  by  these  afflictions,  but  endure  by  resist- 
ing even  unto  blood.  iTh.iii.  3.  Wherefore  Paul  saith 
again,  '  Be  not  thou  therefore  ashamed  of  the  testi- 
mony of  our  Lord,  nor  of  me,  his  prisoner;  but  be 
thou  partaker  of  the  afflictions  of  the  gospel,  ac- 
cording to  the  power  of  God.'  2Ti.  i. 8.  Thus  let 
the  spirit  of  Closes  rest  upon  Joshua,  Nu.  xxvii.  20. 
and  the  spirit  uf  Elijah  rest  upon  Elisha.  2Ki.  ii.  15. 


*  Solemn  indeed  is  the  responsibility  of  a  Christian  minister, 
and  every  follower  of  the  Lamb  bears  that  ollice  privately,  and 
should  be  earnest  in  prayer  that  public  ministers  may  do  the 
work  of  evangelists,  not  only  by  insisting  upon  the  necessity 
of  the  new  birth  and  its  solemn  reality,  the  hai)piness  of  a  close 
walk  with  God,  and  the  glorious  rest  that  rciiiaincth,  but  to 
visit  the  poor  and  rich  at  their  own  habitations,  in  sickness 
and  health,  and  watch  over  theii-  pec  pie  as  those  that  must 
give  an  account. — Ed. 


Stand  up,  therefore,  like  valiant  worthies,  as  the 
ministers  of  my  God,  and  fly  not  every  man  to  his 
own,  while  the  cause,  and  ways,  and  brethren  of 
our  Lord  are  buffetted  and  condemned  by  the  world. 
And  remember,  that  those  that  keep  the  charge 
of  the  Lord  when  most  go  a-whorlng  from  under 
their  God,  they,  when  he  turns  the  captivity  of  his 
people,  shall  be  counted  worthy  to  come  nigh  unto 
him,  '  to  offer  the  fat  aud  the  blood,  saith  the  Lord 
God.'  But  for  the  rest,  though  they  may  yet 
stand  before  the  people,  because  they  stood  before 
them  in  a  way  of  idolatry,  yet  it  shall  not  be  to 
their  honour,  nor  to  their  comfort;  but  to  their 
shame,  as  the  same  scripture  saith.  Ez*.  xUv.  10— is. 

1.  Let  this  therefore  smite  with  conviction  those 
that,  in  this  day  of  Jacob's  trouble,  have  been  false 
with  God,  his  cause,  and  people:  I  say,  those  first 
and  especially  as  the  chief  ringleaders  of  this 
cowardliness,  who  have  done  it  against  light,  pro- 
fession, and  resolutions.  Behold,  thou  hast  sinned 
against  the  Lord,  and  be  sure  thy  sins  will  find 
thee  out;  and  though  thou  mayest  now  have  as  a 
judgment  of  God  upon  thee,  thy  right  eye  dark- 
ened that  thou  mayest  not  see,  yet  awakening 
time  will  overtake  thee,  and  that  too  between  the 
straits,  when  he  will  show  thee,  to  the  great  confu- 
sion of  thy  face,  and  the  amazement  of  them  that 
behold  thee,  how  great  an  aflront  he  counts  it  to  be 
left  by  thee,  in  a  day  when  his  truth  is  cast  down 
to  the  ground.  Ro.  xi.  10.  I  have  often  thought  of 
that  prophet  that  went  down  from  Judah  to  Bethel, 
to  prophes}"^  against  the  idolatry  that  was  there  set 
up  by  the  King;  who,  because  he  kept  not  the  com- 
mandment of  God,  but  did  eat  and  drink  in  that 
place,  at  the  persuasion  of  a  lying  prophet,  was 
met  at  last  by  a  lion,  who  slew  him  there  in  the 
wa3%  where  his  carcase  was  made  a  spectacle  of 
God  to  passengers.  1  Ki.  xUi.  If  thou  be  spiritual, 
judge  what  I  say;  and  think  not  to  be  one  of  that 
number  that  shall  have  the  harps  of  God,  when  God 
appears  for  Zion,  and  that  shall  sing  that  song  of 
Moses,  and  also  the  song  of  the  Lamb;  for  that  is 
only  for  those  who  have  fought  the  godly  fight,  and 
gotten  the  victory  over  the  beast,  his  inmgc, 
mark,  number,  and  name. 

2.  Let  this  also  be  an  awe  to  thee,  who  hast 
hankerings  to  do  as  the  other:  Beware,  and  remem- 
ber Judas,  and  the  end  God  brought  upon  him;  he 
will  not  always  bear  such  things;  these  times  have 
showed  us  already  that  he  beholds  them  witli  great 
dislike;  why  should  thou  hang  up  in  chains  as  a 
terror  to  all  that  know  thee?  And  never  object 
that  some  have  done  it,  and  yet  are  at  peace  in 
their  souls;  for  peace  in  a  sinful  course  is  one  of 
the  greatest  of  curses.  And  •the  man  that  wander- 
eth  out  of  the  way  of  understanding  shall  remain 
in  the  congregation  of  the  dead.'  rr.  xxi  g. 

[Second.]  Tlie  Second  thing  to  be  learned  fiom 
these  words,  as  they  have  a  relation  to  them  g"iiig 


lU 


PAUL'S  DEPARTURE  AND  CROWN. 


before,  is  encouragement  to  those  that  are  yet  in 
the  storm;  and  that  from  tliree  great  arguments. 

1.  Paul's  peace  anil  comfort  now  at  the  time  of 
his  death,  uhieh  he  signitioth  to  Timothy  by  these 
three  expressions,  '  I  have  fought  a  good  figlit — 
I  have  finished  m?/ course— I  have  kept  the  faith.' 

2.  By  the  blessed  reward  he  should  have  for 
liis  labour  from  Christ  in  another  world,  together 
with  all  those  that  love  the  appearing  of  the  Lord, 
at  'that  great  and  notable  day.' 

3.  That  now  his  last  act  should  not  be  inferior 
to  any  act  he  did  for  God,  while  he  was  alive  and 
preached  in  the  world;  for  his  body  shoidd  now  be 
nn  otfcring,  a  sacrifice  well-jdeasing  to  God.  To 
all  whicli  I  shall  speak  something  in  my  discourse 
upon  these  words;  and,  therefore,  to  come  to  them : 

'  I  AM  NOW  READY  TO  BE  OFFERED.' 

In  these  words  wo  have  to  inquire  into  two 
things.  First.  Whatit  is  tobe 'oifered.'  Second, 
What  it  is  to  be  '  ready  to  be  offered  up.'  'I  am 
now  ready  to  be  ofl'ered.' 

[What  it  is  to  be  offered.] 

FiKST.  For  the  first  of  these.     Paul,  by  saying 
he  was  'to  be  offered,'  alludeth  to  some  of  the 
sacrifices  that  of  old  were  under  the  law;    and 
thereby  signifieth  to  Timothy  that  his  death  and 
martyrdom  for  the  gospel  should  be  both  sweet 
in  the  nostrils  of  God,  and  of  great  profit  to  his 
church  in  this  world;  for  so  were  the  sacrifices  of 
old.     Paul,  therefore,  lifts  his  eyes  up  higher  than 
simply  to  look  upon  death,  as  it  is  the  common 
late  of  men:  and  ho  had  good  reason  to  do  it,  for 
his  death  was  violent;  it  was  also  for  Christ,  and 
for  his  church  and  truth;  and  it  is  usual  with  Paul 
thus  to  set  out  the  suffering   of  the  saints,  which 
tbey  undergo  for  the  name  and  testimony  of  Jesus. 
Yea,   he  will  have  our  prayers  a  sacrifice;    our 
praises,  thanksgiving,  and  mortification,  sacrifices; 
alnisdeed,    and  the   offering  up  of  the  Gentiles, 
sacrifices,  bemg  sanctified  hy  the  Holy  Ghost;  and 
here  his  death  also  must  be  for  a  sacrifice,  and  an 
acceptable  offering  to  God.  lie.  lUi.  15,  lo.  Ro.  xii.  1,  -j;  iv.  I6. 
Peter  also  saith,  We  are  priests  '  to  offer  up 
spiritual  sacrifices  acceptable    to   God  by  Jesus 
Ciirist.'  1  re.  a.  5.     Of  which  sacrifices,  it  seems  by 
Paul,  the  death  of  a  Christian  for  Jesus'  sake  must 
needs  be  counted  one.     Besides,  Paul  further  in- 
ainuates  this  l.y  some  other  sentences  in  his  epistles; 
ns  by  that  in  the  epistle  to  the  Colussians,  where 
ho  saith,  '  I  now  rejoice  in  my  suff"erings  for  you, 
and  fill  up  that  which  is  behind  of  the  afilictions 
of  Christ  in  my  flesh,  for  his  body's  sake,  which  is 
the  church.'  CoL  i.  -.m.     Not  by  way  of  merit,  for  so 
Christ  alone,  and  that  by  once  being  offered  him- 
self, hath  perfected  for  ever  them  that  are  sancti- 
fied. II...  X.  lo-H.    But  his  meaning  is,  that  as  Christ 
wa.s  offered  in  sacrifice  fur  his  church  as  a  Saviour, 
BO  Paul  would  ofl'er  himself  as  a  sacrifice  for  Christ's 


church,  as  a  saint,  as  a  minister,  and  one  that  was 
counted  faithful.  'Yea,'  saith  he,  'and  if  I  be 
offered  upon  the  sacrifice  and  service  of  your  faith, 

1  joy  and  rejoice  with  you  all.'  pm  ii.  n.  This, 
then,  teacheth  us  several  things  worthy  our  con- 
sideration. 

First.  That  the  blood  of  the  saints,  that  they 
lose  for  his  name,  is  a  sweet  savour  to  God.  And 
so  saith  the  Holy  Ghost,  'Precious  in  the  sight  of 
the  Lord  is  the  death  of  his  saints.'  Fs.  cxvi.  1.5. 
And  again,  '  He  shall  redeem  their  soul  from 
deceit  and  violence,  and  precious  shall  their 
blood  be  in  his  sight.'  Ps.  ixxii.  ii. 

Second.  Those  that  suffer  for  Christ  are  of 
great  benefit  to  his  church,  as  the  sacrifices  of 
old  were  confirming  and  strengthening  to  Israel ; 
wherefore  Paul  saith,  his  bonds  encouraged  his 
brethren,  and  made  them  much  more  bold  in  the 
way  of  God  to  speak  his  word  without  fear.  Phi.  i.  u. 

Tliircl.  The  sufferings,  or  oflFering  of  the  saints 
in  sacrifice,  it  is  of  great  use  and  advantage  to 
the  gospel  ;  of  use,  I  say,  many  ways.  (1.)  The 
blood  of  the  saints  defends  it ;  (2.)  confirmeth  it ; 
and  (3.)  redeemeth  that  thereof  that  hath  been 
lost  in  antlchristian  darkness. 

1.  They  do  thereby  defend  and  preserve  it 
from  those  that  would  take  it  from  us,  or  from 
those  that  would  impose  another  upon  us.  '  I  am 
set,'  saith  Paul,  'for  the  defence  of  the  gospel,' 
and  my  sufferings  have  fallen  out  for  the  further- 
ance of  it.  Phi.  i.  17.  That  is,  it  hath  not  only 
continued  to  hold  its  ground,  but  hath  also  got 
more  by  my  contentious,  suft'erings,  aud  hazards 
for  it. 

2.  It  confirms  it  ;  and  this  is  part  of  the  mean- 
ing of  Paul  in  those  large  relations  of  his  suffer- 
ings for  Christ,  saying,  *  Are  they  ministers  of 
Christ  ?  I  speak  as  a  fool,  I  am  more  -  in  prisons 
more  frequent,'  &c.  ;  as  he  saith  again,  and  these 
things  '  1  do  for  the  gospel's  sake.'  And  again. 
That  the  truth  of  the  '  gospel  might  be  continued 
with  you.'  So  again,  '  I  suflfer,'  saith  he,  in  the 
gospel  '  as  an  evil-doer  even  unto  bonds,  but  the 
word  of  God  is  not  bound  ;  ye&,, '  saith  he,  '  there- 
fore I  endure  all    things   for  the   elect's    sake.* 

2  Ti.  u.  y,  10.  That  is,  that  the  gospel  may  be  pre- 
served entire,  that  the  souls  that  are  yet  unborn 
may  have  the  benefit  of  it,  with  eternal  glory. 

3.  The  sufferings  of  the  saints  are  of  a  redeem- 
ing virtue  ;  for,  by  their  patient  enduring  and 
losing  their  blood  for  the  word,  they  recover  the 
truths  of  God  that  have  been  buried  in  Antlchris- 
tian rubbish,  from  that  soil  and  slur  that  thereby 
hath  for  a  long  time  cleaved  unto  them  ;  where- 
fore it  is  said,  'They  overcame  him,  the  beast, 
'  by  the  blood  of  the  Lamb,  and  by  the  word  of 
their  testimony,  and  they  loved  not  their  lives  imto 
the  death.'  Re.  xii.  11.  They  overcame  him;  that 
IS,  they  recovered  the  truth  from  under  his  asper- 


PAUL'S   DEPARTUHE  ANT)   CROWN. 


723 


sioiis,  and  d  dive  red  it  from  all  its  enemies.  David 
saith,  '  The  words  of  the  Lord  are  -  as  silver 
tried  in  a  furnace  of  earth,  purified  seven  times.' 
Ps.  xii.  c.  What  is  this  furnace  of  earth  but  the 
body  of  the  saints  of  God,  in  which  tlie  Word  is 
tried,  as  by  fire  in  persecution,  yea,  'purified 
seven  times  ; '  that  is,  brouglit  fortli  at  last  by  the 
death  of  the  Christians  in  its  purity  before  the 
world.  How  hath  the  headship  and  lordship  of 
Christ,  with  many  other  doctrines  of  God,  been 
taken  away  from  the  Pope  by  the  sufferings  of 
our  brethren  before  us  ?  Wliile  their  flesb  did 
fry  in  the  flames,  the  Word  of  God  was  cleansed, 
and  by  such  means  purified  in  these  their  earthen 
furnaces,  and  so  delivered  to  us.  The  lamps  of 
Gideon  were  then  discovered  when  his  soldiers' 
pitchers  were  broken  ;  if  our  pitchers  were  broke 
for  the  Lord  and  his  gospel's  sake,  those  lamps 
will  then  be  discovered  that  before  lay  hid  and 
unseen.  Ju.  vii.  15-22.  ]\Iuch  use  might  be  made  of 
this  good  doctrine. 
Learn  thus  much  : — 

1.  [Lcarn^  The  judgment  that  is  made  of  our 
sufferings  by  carnal  men  is  nothing  at  all  to  be 
heeded  ;  they  see  not  the  glory  that  is  wrapped  up 
in  our  cause,  nor  the  innocence  and  goodness  of 
our  conscience  in  our  enduring  of  these  afflictions; 
they  judge  according  to  the  flesh,  according  to 
outward  appearance.  For  so,  indeed,  we  seem  to 
lie  under  contempt,  and  to  be  in  a  disgraceful  con- 
dition ;  but  all  things  here  are  converted  to  another 
use  and  end.  That  which  is  contemptible  when 
persons  are  guilty,  is  honourable  when  persons  are 
clear  ;  and  that  which  brings  shame  when  persons 
are  buffeted  for  their  faults,  is  thankworthy  in 
those    that    endure    grief,    sufl'ering    wrongfully. 

1  Pe.  ii.  10-22.  Though  to  sufier  for  sin  be  the  token 
of  God's  displeasure,  yet  to  those  that  suffer  for 
righteousness,  it  is  a  token  of  greatest  favour  ; 
wherefore  matter  not  how  the  world  doth  esteem 
of  thee  and  thy  present  distress,  that  thou  bearest 
with  patience  for  God  and  his  Word  ;  but  believe 
that  those  things  that  are  both  shame  and  dis- 
honour to  others,  are  glory  and  honour  to  thee. 

2  Til.  i.  4-10.  0  for  a  man  to  be  able  to  say,  '  For 
the  hope  of  Israel  I  am  bound  with  this  chain.' 
Ac.  x-xviii.  20.  It  makes  his  face  to  shine  like  the  face 
of  an  angel,  and  his  lips  to  drop  like  the  honey- 
comb. Ca.  iv  11. 

2.  We  l-earn  also  from  hence,  the  reason  why 
some  in  days  before  us  have  made  light  of  the 
rage  of  the  world  ;  but  they  have  laughed  at  de- 
struction when  it  cometh.  Job  v.  21, 22.  And  have 
gone  forth  to  meet  the  armed  men  ;  and  with  Job's 
war-horse,  '  mocketh  at  fear,  and  is  not  affrighted, 
neither  turneth  he  back  from  the  sword  ;  the  quiver 
rattleth  against  him,  the  glittering  spear  and  the 
shield,  he  said  among  the  trmnpcts.  Ha,  ha.' 
Job  xxxix.  22, 25.     It  hath  bccu  their  [God's  fearers] 


glory  to  suffer  for  Christ  ;  as  it  is  said  of  the 
saints  of  old,  '  they  departed  from  the  presence 
of  the  counsel,  rejoicing  that  they  were  counted 
worthy  to  suffer  shame  for  his  name. '  Ac.  v.  41.  A  s 
Paul  also  saith,  •  most  gladly  I  will,'  mark,  'most 
gladly,  rather  glory  in  mine  infirmities,  that  the 
power  of  Christ  may  rest  upon  me.'  sco.xii. 9, 10. 
Therefore  I  take  pleasure  in  infirmities,  in  re- 
proaches, in  necessities,  in  persecutions,  in  dis- 
tresses, for  Christ's  sake,  kc.  Let  those  that 
suffer  for  theft  and  murder  hang  do>vn  their  heads 
like  a  bulrush,  and  carry  it  like  those  that  are 
going  to  hanging  ;  but  let  those  whose  trials  are 
for  the  Word  of  God  know,  by  these  very  things 
they  are  dignified. 

3.  Learn  also  in  this  to  be  confident,  that  thy 
sufferings  have  their  sound  and  a  voice  before  God 
and  men.  First,  Before  God,  to  provoke  him  to 
vengeance,  'when  he  maketh  inquisition  for  blood.' 
Ps.  ix.  12.  Ge.  iv.  9-11.  The  blood  of  Abel  cried  until 
it  brought  down  wrath  upon  Cain  ;  and  so  did  the 
blood  of  Christ  and  his  apostles,  till  it  had  laid 
Jerusalem  upon  heaps.  Secondly,  Thy  blood  will 
also  have  a  voice  before  men,  and  that  possibly 
for  their  good.  The  faithful  Christian,  in  his 
patient  suffering,  knows  not  what  work  he  may 
do  fur  God  ;  who  knows  but  thy  blood  may  be  £0 
remembered  by  thy  children,  neighbours,  and 
enemies,  as  to  convince  them  thou  wert  for  the 
truth  ?  Yea,  who  knows  but  their  thoughts  of 
thy  resolution  for  Christ,  in  thy  resisting  unto 
blood,  may  have  so  good  an  efl'ect  upon  some,  as 
to  persuade  them  to  close  with  his  ways  ?  Tlie 
three  children  in  the  fiery  furnace  made  Nebu- 
chadnezzar cry  out  there  was  no  God  like  theirs ! 
Indeed,  this  is  liard  labour,  but  be  content,  the 
dearer  thou  ])ayest  for  it  to  win  the  souls  of  others, 
the  greater  will  be  thy  crown,  when  the  Lord,  tho 
righteous  Judge,  shall  appear  ;  and  in  the  mean- 
while, thy  death  shall  be  as  a  sacrifice  pleasing 
to  God  and  his  saints. 

[What  it  is  to  bk  now  reapy  to  be  offeuep.] 

Second.  Tlie  second  thing  that  I  would  inquire 
into  is  this  :  What  it  is  to  be  '  ready  to  be  offered 
up?'  Or  how  we  should  understand  this  word 
'readv:'  'I  J""  now  ready  to  be  offered  up.' 
Which  1  think  may  be  understood  three  maimer 
of  ways. 

First.  With  resjicct  to  that  readiness  that  was 
continually  in  the  bean  of  those  that  hated  him, 
to  destroy  him  with  his  doctrine  ;  Sccxind.  Or  it 
may  be  understood  with  resi)ect  to  the  readiness 
of  this  blessed  apostle's  mind,  his  being  ready  and 
willing  always  to  embrace  tho  cross  for  the  word's 
sake  ;  or,  Tliird.  We  may  very  well  understand  it 
that  he  had  done  his  work  for  God  in  this  world, 
and  therefore  was  ready  to  be  gone. 


(26 


PAUL'S  DEPARTURE   AND   CRO'\A'N. 


'  the  fury  of  the  oppressor  ?'     It  is  not  in  his  power 

[ncad'mess  of  enemies  to  destroy  die  apostle  and    j  ^^  ^\^^^q^q  of,  therefore  here  it  may  be  said  again, 

his  doctrine.]  j  j^^  jg  „q(.  « j-gady  to  destroy.'    is.  li.  13.      The  cup 

First.  For  tlic  first  of  tliese  :   Tlie  enemies  of  |  that  God's  people  in  all  ages  have  drank  of,  even 

God  mid  ills  tnitli,  they  never  want  will  and  malice  j  the  cup  of  affliction  and  persecution,  it  is  not  in 

to  oppose  tlie  Word  of  God  ;  they  are  also  always  so    the  hand  of  the  enemy,  hut  in  the  hand  of  God  ; 

far  f.-rth  in  readiness  to  murder  and  slaughter  the    find  he,  not  they,  poureth  out  of  the  same.  Ps.tav.8. 

saints,  ns  the  proplict  cries  to  Jerusalem,  'Behold    So  tliat  tliey,  with  all  their  raging  waves,  have 

llie  princes  of  Israel,  every  one  were  in  tlice  to  ^  hanks  and  hounds  set  to  them,  hy  which  they  are 

tlieir  power  to  .shed  blood, '*^  Eze.xxii.e.  that  is,  they    limited  within  their  range,  as  the  bear  is  by  his 


liiid  will  and  malice  always  at  hand  to  oppose  the 
upright  in  heart.  And  therefore  our  Lord  Jesus 
enitli,  '  they  are  they  that  kill  the  body  ;'  he  doth 
not  say  they  eiin  do  it  as  relating  to  their  power, 
but  that  they  do  it,  as  relating  to  their  will,  and 
their  custom,  if  let  loose  ;  and  we  may  understand 
thereby  that  it  is  no  more  to  them  to  kill  the 
people  of  God,  than  it  is  to  butchers  to  kill  sheep 
and  oxen.  For  though  it  be  indeed  a  truth  that 
God's  hand  is  always  safe  upon  the  hilt  of  their 
sword,  yet  by  them  we  are  killed  all  the  day  long, 
and  accounted  as  sheep  for  the  slauglitcr.  Ps.  xliv.  22. 
lio.  viii.  36.  That  is,  in  their  desires  always,  as  well 
as  by  their  deeds,  when  they  are  let  loose,  as  Paul's 
kinsman  said  to  the  captain,  *  There  lie  in  wait 
for  him  of  them  more  than  forty  men,  which  have 
bound  themselves  with  a  curse,*  that  tliey  will 
neither  cat  nor  drink  till  they  have  killed  him  ; 
atid  now  are  they  ready,  looking  for  a  promise 
from  thee.'  Ac. xxiu.  12, 13, 21.  And  hence  it  is,  that 
by  the  Word  they  arc  called  dragons,  lions,  bears, 
wolves,  leopards,  dog.«,  and  the  like;  all  which  are 
beasts  of  prey,  and  delight  to  live  by  the  death  of 
others. t  Paul  therefore  seeing  and  knowing  that 
this  readiness  was  in  his  enemies  to  pour  out  his 
bowels  to  the  earth,  he  cried  out  to  Timothy,  say- 
ing, '  make  tliou  full  proof  of  thy  ministry,  fur ' 
I  am  now  ready  to  bo  slain  ;  '  I  am  now  ready  to 
bo  offered.'  2  Ti.  iv.  5,  c  Tliese  words  thus  under- 
fetood  may  be  useful  many  ways. 

1 .  To  show  us  we  live,  not  because  of  any  good 
nature  or  inclination  that  is  in  our  enemies  towards 


chain.       '  Surely  the  vrrath  of  men  shall  praise 
thee,  the  remainder  of  wrath  thou  shalt  restrain.' 

Ps.  Ixxvi.  10.  Job  xxxviii.  10, 11. 

2.  This  should  encourage  us  not  to  forsake  the 
way  of  our  Lord  Jesus,  when  threatened  by  our 
adversaries,  because  they  are  in  his  chain  :  in- 
deed they  are  ready  in  their  wills  to  destroy  us  ; 
but  as  to  power  and  liberty  to  do  it,  that  is  not 
at  all  with  them  ;  wlio  would  fear  to  go,  even  by 
the  very  nose  of  a  lion,  if  his  chain  Avould  not 
suffer  him  to  hurt  us.j  It  is  too  much  below  the 
spirit  of  a  Christian  to  fear  a  man  that  shall  die. 
Is.  li.  12, 13.  And  they  that  have  so  done,  have  for- 
gotten the  Lord  their  JMaker,  who  preserveth  the 
liairs  of  our  head.  Lu.  xii.  7.  Yea,  let  me  tell  you 
he  that  so  doth,  he  feareth  to  trust  the  Lord  with 
his  life,  estate,  and  concernments,  and  -cliooseth 
rather  to  trust  to  himself,  and  that  too  out  of  God's 
way  ;  and  though  such  persons  may  lick  them- 
selves whole  now,  while  they  are  fallen  and  sense- 
less, they  must  count  for  these  things  again,  and 
then  they  shall  see  that  fear  of  men,  and  to  be 
ashamed  of  Ciirist,  Avill  load  them  with  no  light 
burden.  Also,  it  is  an  uncomely  thing  for  any 
man  in  his  profession  to  he  in  and  out  with  the 
times  ;  and  to  do  this  when  winked  at  by  men, 
that  they  would  not  do  if  they  frowned.  Do  such 
fear  God  ?  nay,  they  fear  the  fear  of  men,  when 
they  should  sanctify  the  Lord  himself,  and  let  him 
be  their  dread,  and  let  him  be  their  fear.  is.  viii.  12, 13. 
3.  Let  the  readiness  that  is  in  the  enemies  of 
God  to  destroy,  provoke  thee  to  make  ready  also. 


us;  for  they,  as  to  their  wills,  are  ready  to  destroy  1  as  I  said  a  little  before;  go  out  to  meet  the  armed 
us;  but  they  are  in  tlie  hand  of  God,  in  whose  |  men;  'David  ran  to  meet  Goliah ;'  rub  up  man,^ 
hand    is    also    our   times.    Ps.xxxi.15.      Wherefore,    put  on  thy  harness,    '  put  on  the  whole  armour  of 


though  by  the  will  of  our  enemies,  we  are  always 
delivered  to  death,  yet  'behold  we  Hve.'  SCo.vi.g. 
Tlicfffore  in  this  sense  it  may  be  said,  '  Where  is 


•  '  With  a  curw',*  is  from  tlie  Puritan  version.— (Ed.) 
t  Wrt-tched  arc  the  persecutors,  like  a  troubled  sea,  casting 
uj>  iiure  and  (ilth.  vuiidy  opposing  the  sinner's  duty  of  personal 
inquiry  for  Mhntion,  and  Imrassiii;;  him  if  he  refuses  to  submit 
to  human  dotfinns,  creeds,  catechisms,  and  liturgies— the  in- 
ventions of  men.     Although  the  power  is  curtailed,  the  dis- 


God,  that  thou  mayest  be  ready,'  as  well  as  thy 
adversaries,  as  blessed  Paul  was  here,  '  I  am  now 


X  The  lions  growled  and  roared  upon  the  pilgrims  in  Bun- 
yau's  days,  to  prevent  their  making  a  public  profession  of 
('hrist  by  uniting  with  one  of  his  churches;  represented  in 
the  FUgnm's  Fwcjress  by  the  palace  justly  culled  Beautiful. 
Many  were  then  kept  back,  to  their  serious  injury  or  ruin,  by 
fear  of  enormous  penalties  or  imprisonment,  but  now,  what 

_    ..  .      ,,  -        ,    .  . I  l<eeps  you  back,  O  Christian.     Fears  for  the  loss  of  property, 

P|.«t,o«  rcnains  the  same;  restless  and  unwearied,  they  stick  I  liberty,  or  life,  would  have  been  a  wretched  plea  for  the  loss  of 

1  .rl  I'i*'  v'-  '     ^     '"■  ''?°'^''  "^""  f':'  '"'^''l''^''  "'■  ^■'"■''^-     ^'"^  ^"^'1'  ^'"^^  "'"^''i  less  the  fe;ir  of  ridicule  from  ungodly 
Hilt  all  in  vain;  the  pospel  spreads  alth^u-h  the  persecutor     friends  or  relatives —Ed 

b»cU:•^"nl^''!?^"u«f'  "l'  '''7  ^'"'"^''  !'^  'T^'' ,"''""  ■''^''"""'''*  !       ^  ^  ^=""'1'=^^  expression  ;  •  rub  up.'  prepare  for  action.    '  Put 
U^^  all  rt^fiilv    t^I.  •  \r       ""^  ;•' ^''f  ''f*^  «'"!  l-^t     0"  thy  harness,'  au  obsolete  tenn  for  armour,  weapons,  and 

ucr     ^ril- Inn       Fn      '"  "^^  "^  ^""''  ""^i"^''kablc     habiliments  of  war ;  the  spiritual  wai-fare,  '  pul  on  Ihe  whole 

lutrc)  arnsl»  Iiiui.— Ld.  |  ju-.^ou,.  ^f  God.'— Ed. 


PAUL'S   DEPARTURE   AND   CROWN. 


727 


ready  to  be  ofFereJ,  and  the  time  of  my  departure 
IS  at  hand.'  i  Sa.  xvii.  4G-43.  But  hecause  this  will 
fall  in  fittest  under  the  second  head,  I  shall,  there- 
fore, discourse  of  it  there. 

[T!ie  readiness  in  mixd  of  the  blessed  apostle  to 
sufer.] 
Second.  The  second  thing  considered  in  the  words 
is  this,  that  to  be  readt/  might  l)e  understood  with  re- 
spect to  the  blessed  apostle's  mind,  that  was  gra- 
ciously brought  over  into  a  willingness  to  embrace  the 
cross  for  the  Word's  sake  ;  and  thus  in  other  places 
he  himself  expounds  it.  '  I  am  ready, '  salth  he,  '  not 
to  be  bound  only,  but  also  to  die  at  Jerusalem  for 
the  name  of  the  Lord  Jesus.'  Ac  xxi.  i3.  That  also 
implies  as  much  where  he  saith,  '  Neither  count  I 
my  life  dear  unto  myself,  so  that  I  might  finish  my 
course  with  joy,  and  the  ministry  which  I  have  re- 
ceived of  the  Lord  Jesus,  to  testify  the  gospel  of 
the  grace  of  God.'  Ac.  xx  24.  As  the  enemies,  then, 
were  ready  and  willing  in  their  hearts,  so  he  was 
ready  and  willing  in  his.  This  man  was  like  to 
those  mighty  men  of  Solomon,  that  were  ready 
prepared  for  the  war,  and  waited  on  the  king,  fit 
to  be  sent  at  any  time  upon  the  most  sharp  and 
pinching  service.  2  Ch.  xvU.  12—19.  A  thing  fitly 
becoming  all  the  saints,  but  chiefly  those  that 
minister  in  the  word  and  doctrine.  Understand 
the  words  thus,  and  they  also  teach  us  many 
things,  both  for  conviction  and  for  edification. 

1.  Here  we  see  that  a  Christian's  heart  should 
be  unclenched  from  this  world  ;  for  he  that  is  ready 
to  be  made  a  sacrifice  for  Christ  and  his  blessed 
Word,  he  must  be  one  that  is  not  entangled  with 
the  affairs  of  this  life :  how  else  can  he  please  him 
who  hath  chosen  him  to  be  a  soldier  ?  Thus  was 
it  with  this  blessed  man;  he  was  brought  to  God's 
foot  with  Abraham,  and  crucified  to  this  world  with 
Christ;  he  had  passed  a  sentence  of  death  upon  all 
earthly  pleasures  and  profits  beforehand,  that  tliey 
might  not  deaden  his  spirit  when  he  came  to  sufi"er 

for  his  profession.    2  Ti.  ii.  4.  2  Cor.  i.  8,  3.  Ga.  ii.  20 ;  vi.  14. 

2.  This  shows  us  the  true  eft'ects  of  unfeigned 
faith  and  love,  for  they  were  the  rise  of  this  most 
blessed  frame  of  heart ;  read  2  Co.  iv.  8—13,  and  com- 
pare it  with  2  Co. xii. 9, 10;  and  men  may  talk  what 
tliey  will  of  their  faith  and  love  to  the  Lord  Jesus, 
and  to  his  holy  gospel.  But  if  they  throw  up  then- 
open  profession  of  his  name  for  fear  of  those  that 
hate  him,  it  is  evident  their  mouths  go  before  their 
hearts,  and  that  their  words  are  bigger  than  their 
graces.  '  If  thou  faint  in  the  day  of  adversity,  thy 
strength  is  small,'  and  so  tliy  faith  and  love.  rr. 
xxiv.  10.  Herein  is  love,  '  that  a  man  lay  down  his 
life  for  his  friends.'  Jn.  xv.  i:i. 

3.  This  shows  us  the  true  effects  of  a  riglit  siglit 
and  sense  of  the  sufferings  that  attend  the  gospel ; 
that  they  shall  become  truly  profitable  to  those  that 
shall  bear  them  aright.     What  made  he  ready  for? 


It  was  for  sufferings;  and  why  made  he  readv  for 
them  but  because  he  saw  they  wrought  out  for  him 
a  'far  more  exceeding  and  eternal  weight  of  glory  ?* 
2  Co.  iv.  17.  Tliis  made  Moses  al.>o  spurn  at  a  crown 
and  a  kingdom  ;  to  look  witli  a  disdainful  eye  upon 
all  the  glory  of  Egypt.  lie  saw  the  reward  that 
was  hiid  up  in  heaven  for  those  that  suficred  fcr 
Christ.  Tlierefore,  '  he  refused  to  be  called  the 
son  of  Pharaoh's  daughter  ;  choosing  rather  to 
sufftr  aflliction  with  the  people  of  God  than  to 
enjoy  the  pleasures  of  ein  for  a  season  ;  esteeming 
the  reproach  of  Christ  greater  riches  than  the 
treasures  in  Egypt:  for  he  had  respect  unto  the 
recompense  of  reward.  By  faith  he  forsook  Egvpt, 
not  fearing  the  wrath  of  the  king,  for  he  endured, 
as  seeing  him  who  is  invisible.'  lie.  xi.  21—27.  Every 
one  cannot  thus  look  upon  the  afilictions  and 
temptations  that  attend  the  gospel;  no,  not  evevy 
one  that  professeth  it,  as  appears  by  their  shrink- 
ing and  shirking  at  the  noise  of  the  trun)pet,  and 
alarum  to  war.  They  can  be  content,  as  cowards 
in  a  garrison,  to  lie  still  under  some  smaller  pieces 
of  service,  as  hearing  the  Word,  entering  in,  to  fol- 
low with  loving  in  word  and  in  tongue,  and  the 
like  ;  but  to  '  go  forth  unto  him  without  the  camp, 
bearing  his  reproach,'  and  to  be  in  jeopardy  every 
hour  for  the  truth  of  the  glorious  gospel,  that  they 
dare  not  do.  He.  xiii.  id.  1  Co.  xv.  .so.  Nay,  instead  of 
making  ready  with  Paul  to  engage  the  dragon  and 
his  angels,  they  study  how  to  evade  and  slmn  the 
cross  of  Christ  ;  secretly  rejoicing  if  they  can  but 
delude  their  conscience,  and  make  it  still  and  quiet, 
while  they  do  yet  unworthily.  Ke.  xii.  7— a. 

4.  By  this  readiness  we  may  discern  who  are 
unfeignedly  willing  to  find  out  that  they  may  do 
the  whole  will  of  God;  even  those  that  are  already 
made  willing  to  suffer  for  his  sake ;  they  are  still 
inquiring,  '  Lord,  what  wuuldst  thou  have  me  to 
do  ?'  not  mattering  nor  regarding  the  cross  and 
distress  that  attends  it.  '  Tiie  Uoly  Ghost  wit- 
nesseth'  to  me,  salth  Paul,  that  '  in  every  city, 
saying  that  bonds  and  afilictions  abide  me  ;  but 
none  of  these  things  move  me,  neither  count  I  my 
life  dear  unto  myself,  so  that  I  may  finish  my 
course  with  joy,*  «tc.  Ac.  x.x.  2o— 2<.  Counting  that 
to  see  and  be  doing  of  heavenly  things,  will  coun- 
tervail all  the  trouble  and  sorrow  that  attends 
them  ;  this  therefore  sharply  rebuketh  those  tliat 
can  be  glad  to  be  ignorant  of  the  i  j„d>fe  nottiiose 
knowledge  of  some  truths,  especially  iH^f^^l^Sl; 
of   them   that   are  persecuted;    still    and  that  accord- 

.'■  .  ,  iiijr  to  rule,  and 

answermg  those  that  charge  them  yet  remain  m  iiie 
witli  walking  irregularly,  that  they  '^'"^- 
do  but  according  to  their  light.  Whereas  the 
hearts  that  be  full  of  love  to  the  name  and  glory  of 
Christ,  will  in  quiet  return  and  come;  yea,  and  be 
glad,  if  they  find  the  words  of  God,  and  will  cat 
them  with  savour  and  sweet  delight,  how  bitter 
soever  they  arc  to  the  belly:  because  of  that  tcsti- 


728 


PAUL'S   DEPAKTURE   AND   CROWN. 


niony  they  bind  us  up  to  maintain  before  peoples, 
and  nations,  and  kings.  Re.  x.  lo,  u.  '  I  am  now 
ready  to  be  otVered.' 

[Paul  ready  to  depart,  having  done  his  work  for 
God  in  this  world.  ] 
Third.  The  tbird  tiling  to  be  considered  in  the 
words  is  this,  That  the  apostle,  by  saying,  '  I  am 
now  ready,'  doth  signify  that  now  he  had  done 
that  work  that  God  had  appointed  hira  to  do  in  the 
world.  '  I  am  now  ready,'  because  I  have  done 
my  work  ;  this  is  further  manifest  by  the  following 
words  of  the  text  ;  *  I  am  now  ready  to  be  otfered, 
and  tlie  time  of  my  departure  is  at  hand  ;'  namely, 
my  time  to  depart  this  world.  The  words  also  that 
follow  are  much  to  the  purpose,  '  I  have  fought  a 
good  fight,  I  have  finished  my  course,'  kc,  much 
like  that  of  our  Lord  Jesus.  '  I  have  finished  the 
work  which  thou  gavest  me  to  d  >.'  Jn.  xvii.  4.  Now 
tlien,  put  all  these  things  together,  namely,  that  I 
am  to  be  offered  a  sacrifice,  and  fur  this  my  enemies 
are  ready,  my  heart  is  also  ready ;  and  because  I 
have  done  my  work,  I  am  therefoie  every  way 
ready.  This  is  a  frame  and  condition  that  deserv- 
eth  not  only  to  stand  in  the  Word  of  God  for  Paul's 
everlasting  praise,  but  to  be  a  provoking  argument 
to  all  that  read  or  hear  thereof,  to  fuUow  the  same 
steps.  I  shall  therefore,  to  help  it  forward,  ac- 
cording to  grace  received,  draw  one  conclusion  from 
the  words,  and  speak  a  few  words  to  it.  The  con- 
clusion is  this :  That  it  is  the  duty  and  -wisdom  of 
those  that  fear  God  so  to  manage  their  time  and 
work  that  he  hath  allotted  unto  them,  that  they 
may  not  have  part  of  their  work  to  do  when  they 
sliould  be  departing  the  wurld. 

[The  Christian's  duty  and  wisdom  to  be  thus 

READY.  J 

This  truth  I  might  further  urge  from  the  very 
■words  of  the  text,  they  being  written  on  purpose 
by  Paul  to  stir  up  Timothy  and  all  the  godly  to 
press  hard  after  this  very  thing.  But  to  pass  that, 
and  to  mind  you  of  some  other  scriptures  that  press 
it  hard  as  a  duty,  and  then  to  proceed  to  some  few 
examples  of  the  wise  and  most  eminent  saints. 
Which  when  I  have  done  I  shall,  1.  Show  you 
reason  for  it.  2.  Give  you  encouragement  to  it. 
3.  Press  it  with  several  motives.  4.  Make  some 
use  and  application  of  the  whule,  and  so  con- 
clude. 

Tiiat  this  is  the  duty  and  wisdom  of  those  that 
fear  God,  you  may  see  by  Christ's  exhortation  to 
watchfulness,  and  to  prepare  for  his  second  com- 
mg;  'Therefore  be  ye  also  ready;  for  in  an  hour  as 
ye  thiuk  not,  the  Son  of  man  cometh.'  Mat.xxiv.  44. 
These  words,  as  they  are  spoken  to  stir  up  the  godly 
to  be  ready  to  meet  their  Lord  at  iiis  coming,  so 
bccaubo  the  godly  must  meet  him  as  well  iu  his 


judgments  and  providences  here,  as  at  his  personal 
appearing  at  the  last  day ;  therefore  they  should 
be  dili""ent  to  be  fitting  themselves  to  meet  him  in 
all  such  dispensations.  'And  because,'  saith  God, 
'I  will  do  this  unto  thee,  prepare  to  meet  thy  God, 
0  Israel. '  Am.  iv.  vi.  Now  death  is  one  of  the  most 
certain  of  those  dispensations;  yea,  and  such,  that 
it  leaveth  to  those  no  help  at  all,  or  means  to  per- 
form for  ever,  that  which,  shouldst  thou  want  it, 
that  is  lacking  to  thy  work.  Wherefore  Solomon 
also  doth  press  us  to  this  very  work,  and  that  from 
this  consideration,  '  whatsoever  thy  hand  findeth  to 
do,  do  U  with  thy  might,  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  in  the  grave, 
whither  thou  goest.'  Ec.  is.  10.  Baulk  nothing  of  thy 
duty,  neither  defer  to  do  it  ;  for  thou  art  in  tiiy 
way  to  thy  grave,  and  there  thou  canst  not  finish 
ought  that  by  neglect  thou  leavest  undone  ;  there- 
fore be  diligent  while  life  lasts.* 

Another  scripture  is  that  in  Peter's  epistle  to 
those  that  were  scattered  abroad.  'Seeing,'  saith 
he,  *  that  ye  look  for  such  tilings,  be  diligent,  that 
ye  may  be  found  of  him  in  peace,' tbc.  2Pe. iii.  w. 
He  is  there  discoursing  of  the  coming  of  Christ 
to  judgment,  as  Christ  also  was  in  the  other  ;  and 
from  the  certainty  and  dread  of  that  day  he  doth 
press  them  on  to  a  continual  diligence,  and  is  to  bo 
understood  as  that  of  Paul  to  Timothy,  a  diligent 
watching  in  all  things,  that  as  he  saith  again,  they 
may  stand  complete  in  all  the  will  of  God,  not  lack- 
ing this  or  that  of  that  work  which  was  given  them 
to  do  of  God  and  this  world.  2  Ti.  iv.  5.  Much  might 
be  said  for  the  further  proof  of  this  duty  ;  but  to 
give  you  some  examples  of  the  godly  men  of  old, 
whereby  it  will  appear,  that  as  it  is  our  duty  to  do 
it  so  it  is  also  our  wisdom.      And  hence, 

It  is  said  of  Enoch,  that  he  '  walked  with  God,' 
(Ge.  V.  22),  and  of  Noah,  that  he  was  faithful  in  his 
generation,  and  also  'walked  with  God.'  Ge.  vi.  9. 
That  is,  they  kept  touchf  with  him,  still  keeping 
up  to  the  Avork  and  duty  that  every  day  required ; 
not  doing  their  duty  by  fits  and  by  starts,  but  in  a 
fervent  spirit  they  served  the  Lord.  So  again  it  is 
said  of  Abraham,  that  his  work  was  to  walk  before 
God  in  a  way  of  faith  and  self-denial,  which  he  with 
diligence  performed.  And  therefore  the  Holy 
Ghost  saith,  he  '  died  in  a  good  old  age'  (Ge.  xxv.  8); 
thereby  insinuating  that  he  made  both  ends  meet;}; 


*  Would  you  be  ready  to  die  ia  peace?  then  seek  a  close 
walk  and  eoniinuuiou  with  God  in  time  of  health.  A  life  of 
faith  ensures  a  life  of  glory.  Live  and  walk  in  the  Spirit ;  as 
strangers  and  pilgrims  abstain  from  fleshly  lusts.  To  live  thus 
is  Clirist ;  to  die  is  gain,  the  more  sudden  the  more  joyful  and 
glorious. — Ed. 

t  This  meaning  of  the  word  'touch'  is  now  obsolete.  It 
refers  to  touching  the  seal  on  a  deed,  called  sealing  it;  a  solemn, 
deliberate  pledge  to  keep  close  to  your  covenants.  '  I  keep 
touch  with  my  promise.'     Sir  Thomas  More. — Ed. 

X  '  To  make  both  ends  meet,'  is  a  proverbial  expression, 
I  meaning  that  our  expenses  should  not  exceed  our  income;  buu, 
I  in  this  mure  solemn  sense  we  should  fulfil  om-  daily  dntics  as 


rAUL'3   DEPARTURE   AND   CROWN. 


729 


together,  the  end  of  his  -(Vonc  witli  the  end  of  his 
days,  and  so  came  to  his  grave,  *  in  a  full  age,  as 
a  .shock  of  corn  cometh  in  in  his  season.'  Jobv.  2g. 
Jacob  also,  when  he  blessed  his  sons,  as  he  lay 
upon  his  death-bed  before  them,  doth  sweetly  com- 
fort himself  with  this,  after  all  his  toil  and  travel, 
saying,  'I  have  waited  for  thy  salvation,  0  Lord,'* 
as  if  he  had  said,  Lord,  I  have  faitlifully  walked 
before  thee  in  the  days  of  my  pilgrimage,  through 
the  help  and  power  of  thy  grace  ;  and  now  having 
nothing  to  do  but  to  die,  I  lie  waiting  for  thy  com- 
ing to  gather  me  up  to  thyself  and  my  father  :  so, 
when  he  '  had  made  an  end  of  commanding  his 
sons,'  now  his  bottom  was  wound,!  *  he  gatliered 
up  his  feet  into  the  bed,  and  yielded  up  the  ghost, 
and  was  gathered  luito  his  people.'  Ge.  xlix.  I8-33. 
Caleb  and  Joshua  are  said  to  be  men  of  excellent 
spirit,  because  they  were  faithful  in  this  their  work. 
Nu.  xiv.  24.  David  was  eminent  this  way,  and  had 
done  his  work  before  his  death-day  came  :  •  After 
he  had  served  his  own  generation  by  the  will  of 
God,'  then  he  'fell  on  sleep.'  Ac.  siii.  36.  Which  in 
the  Old  Testament  is  signified  by  three  passages, 
1.  By  his  losing  his  heat  before  his  death,  thereby 
showing  his  work  for  God  was  done,  he  now  only 
waited  to  die.  2.  By  that  passage,  *  tliese  are  the 
last  words  of  David,'  even  tl^e  wind  up  of  all  the 
doctrines  of  that  sweet  psalmist  of  Israel.  2Sa. 
ixiii.  1,  2.  3.  That  in  the  Psalms  is  very  significant, 
'  The  prayers  of  David  the  son  of  Jesse  are  ended.' 
Ps.  ixxii.  20.  In  the  whole,  they  all  do  doubtless  speak 
forth  this  in  the  main,  that  David  made  great  con- 
.«cience  of  walking  with  God,  by  labouring  to  drive 
his  work  before  him,  that  his  work  and  life  might 
meet  togetlier :  for  that  indeed  is  a  good  man's 
wisdom.  Job  had  great  conscience  also  as  to  this 
very  thing,  as  Avitness  both  God's  testimony  and 
his  own  conscience  for  him.  Job  i.  8 ;  xxxi.  Elijah  had 
brought  his  work  to  that  issue  that  he  had  but  to 
anoint  Hazael  to  be  king  of  Assyria,  Jehu  to  be 
king  of  Israel,  and  Elisha  prophet  in  his  room,  and 
then  to  be  caught  up  into  heaven.    1  Ki.  xix.  15,  I6. 


they  aiiproacli,  as  all  our  moments  have  duties  assigned  to 
them.  Omissious  can  never  be  recovered ;  lieuce  the  necessity 
of  forgiveness  for  Christ's  s.nke,  wlio  fulfilled  evfrij  duty,  and 
hence  the  necessity  of  perpetual  watchfulness. — Ed. 

*  How  delightfully  does  this  exclamation  flow  from  the  lips 
of  the  pious  patriarch,  overcome  by  liis  exertion  in  this  solemn 
death-bed  scene.  He  pauses,  and  then,  with  his  recovering 
breath,  appeals  to  heaven — '  I  have  waited  for  thy  salvation, 
O  Lord.'  Poor  old  man,  the  cold  sweat  of  death  is  on  thy 
brow,  the  angels  stand  ready  to  open  tlie  gate  of  the  celestial 
city;  liuish  thy  solemn  instructions  to  thy  children,  and  theu 
thou  shalt  enter  upon  the  fruition  of  all  thy  patient  waiting, 
thy  fearing,  lighting,  trembling,  doubting,  shall  be  absorbed  in 
immeasurable,  eternal  bliss. — Ed. 

t  This  is  a  very  illustrative  allusion.  When  a  spinner  has 
wouud  U[)  all  his  material,  the  tcchuieal  term  is,  '  I'he  bottom 
is  wound.'  When  a  poor  spiimer,  by  age  or  iulirniity,  is  in- 
capable of  work,  it  woidd  be  said,  '  Ah  1  his  bottom  is  wound.' 
In  this  text,  Jacob  had  Anally  made  an  eud  of  all  his  eartldy 
dnties,  and  had  now  only  to  close  his  eyes  for  the  last  time 
upon  the  v.  oiiJ. — ^0. 
VOL.  I. 


'^Vhat  shall  I  say?  I  might  come  to  TIcz-)kiah, 
Jeliosliajjliat,  Josias ;  with  old  Simeon  also,  whose 
days  were  lengthened  chieflj-,  not  because  he  was 
behind  with  God  and  his  conscience  as  to  his  work 
for  God  in  the  world,  but  to  see  with  his  eyes  now 
at  last  the  Lord's  Christ :  a  sweet  forefittiiig  for 
death!  Zacharias,  with  Elizabeth  liis  wife,  that 
good  old  couple  also,  how  tender  and  doubtful  were 
they  in  this  matter,  to  walk  'in  all  the  connnand- 
ments  and  ordinances  of  the  Lord,'  in  a  blessed 
blameless  way !  Lu.  i.  6;  ii.  25.  Their  son  also  is  not 
to  be  left  out,  who  rather  than  he  would  be  put  out 
of  his  way,  and  hindered  from  fulfilling  his  course, 
would  venture  the  loss  of  the  love  of  a  king,  and 
the  loss  of  his  head  for  a  word.  jiar.  vj.  i:,  is.  All 
these,  with  many  more,  are  as  so  many  mighty 
arguments  for  the  praise  of  that  I  asserted  before, 
to  wit,  that  it  is  the  duty  and  wisdom  of  those  that 
fear  God,  so  to  manage  their  time  and  work,  that 
he  hath  here  allotted  unto  them,  that  they  may  not 
have  part  of  their  work  to  do  when  they  should  be 
departing  this  world,  I  might  urge  also  many 
reasons  to  enforce  this  truth  upon  yon,  as, 

{PLcasons  to  enforce  this  duty.  ] 

First.  Otherwise,  the  great  and  chief  design  of 
God  in  sending  us  into  the  world,  especially  in 
converting  us  and  possessing  our  souls  with  gifts 
and  graces,  and  many  other  benefits,  that  we  might 
here  be  to  the  glory  of  his  grace,  is  as  much  as  in 
us  lies,  frustrate  and  disappointed.  '  This  people 
have  I  formed  for  myself,' saith  he,  'they  shall 
show  forth  my  praise:'  is. xUii.2i.  and  so  again,  'ye 
have  not  chosen  me,  but  I  have  chosen  you,  and 
ordained  you  that  ye  should  go  and  bring  forth 
fruit,  and  tlicU,  your  fruit  should  remain.'  Jn. iv.  u. 
God  never  intended,  when  he  covered  thy  naked- 
ness with  the  righteousness  of  his  dear  Son,  and 
delivered  thee  from  the  condemning  power  of  sin 
and  the  law,  that  thou  shouldst  still  live  as  do 
those  who  know  not  God.  '  This  I  say  therefore,' 
saith  Paul,  'and  testify  in  the  Lord;  tiiatyo  hence- 
forth walk  not  as  other  Gentiles,  in  the  vanity  of 
their  mind.'  Ep.  iv.  17.  What,  a  Christian,  anS  live 
as  docs  the  world  ?  Jn.  xvii,  ic.  A  Christian,  and 
spend  thy  time,  thy  strength,  and  parts,  for  things 
that  perish  in  the  using  ?  Remember,  man,  if 
the  grace  of  God  hath  taken  hold  of  thy  soul,  tliou 
art  a  man  of  another  world,  and  indeed  a  subject 
of  another  and  more  noble  kingdom,  the  kingdom 
of  God,  which  is  the  kingdom  of  the  gos]»cl,  of 
grace,  of  faith  and  righteousness,  and  the  king- 
dom of  heaven  hereafter,  no.  xiv.  ic— is.  lu  thcao 
things  thou  shouldst  exercise  thyself;  not  making 
heavenly  things  which  God  hath  bestowed  uj)on 
thee  to  stoop  to  things  that  are  of  the  world,  hut 
rather  here  beat  down  thy  body,  mortify  tliy  mem- 
bers ;  hoist  up  thy  mind  to  the  things  tliat  aro 
above,  and  practically  hold  forth  before  all  tho 
4  ;•. 


730 


TAUL'S   DEPARTURE   AND   CROWN. 


world  tliat  blessed  word  of  life,  i  Co.  ix.2f;,27.  This, 
1  sav.  is  God's  design  ;  this  is  the  tendency,  the 
natural  tendency  of  every  grace  of  God  bestowed 
upon  thee:  and  herein  is  our  Father  glorified,  that 
we  bring  forth  much  fruit,  c.l  iii.  i-4.  Jn.  xv.  8. 

Second.  A  second  reason  why  Christians  should 
so  manage  their  time  and  the  work  that  God  hath 
appointed  them  to  do  for  his  name  in  this  world, 
tiiat  they  may  not  have  part  thereof  to  do  when 
tiiey  sliould  bo  departing  this  world,  it  is  because, 
if  they  do  not.  dying  will  be  a  hard  work  with 
them  especially  if  God  awakeneth  them  about 
their  neglect  of  their  duty,  i  Co.  xi.  30-32.  The  way 
of  God  with  his  people  is  to  visit  their  sins  in  this 
life;  and  the  worst  time  for  thee  to  be  visited  for 
them,  is  when  thy  life  is  smitten  down,  as  it  were 
to  the  dust  of  death,  even  when  all  natural  infirm- 
ities break  in  like  a  flood  upon  thee,  sickness, 
fainting,  pams,  wearisomeness,  and  the  like ;  now 
I  say,  to  be  charged  also  with  the  neglect  of  duty, 
when  in  no  capacity  to  do  it;  yea,  perhaps  so 
feeble,  as  scarce  able  to  abide  to  hear  thy  dearest 
friend  in  this  life  speak  to  thee;  will  not  this  make 
dying  hard.  Yea,  when  thou  shalt  seem  both  in 
thine  own  eyes,  as  also  in  the  eyes  of  others,  to 
fall  short  of  the  kingdom  of  heaven  for  this  and 
the  other  transgression,  will  not  this  make  dying 
hard  ?  He.  iv.  1,  2.  David  found  it  hard,  when  he 
cried,  •  0  spare  me '  a  little,  '  that  I  may  recover 
strength  before  I  go  hence,  and  be  no  more.'  Ps. 
ixxix.  13.  David  at  this  time  was  chastened  for 
some  iniquity;  yea,  brought  for  his  folly  to  the 
doors  of  the  shadow  of  death.  But  here  he  could 
not  enter  without  great  distress  of  mind ;  where- 
fore he  cries  out  for  respite  and  time  to  do  the  will 
of  God,  and  the  work  allotted  to  him.  So  again, 
'The  sorrows  of  death  compassed  me,  and  the  pains 
of  hi.ll  gat  hold  upon  me ;  I  found  trouble  and 
sorrow:  then  called  I  upon  the  name  of  the  Lord.' 
Ay,  this  will  make  tliee  cry,  though  thou  be  as 
good  as  David  !  Wherefore  learn  by  his  sorrow, 
as  he  himself  also  learned,  at  last,  to  serve  his 
own  generation  by  the  will  of  God,  before  he  fell 
asleep.  God  can  tell  how  to  pardon  thy  sins,  and 
yet  make  them  such  a  bitter  thing,  and  so  heavy 
a  burden  to  thee,  that  thou  wouldst  not,  if  thou 
wast  but  once  distressed  with  it,  come  there  again 
for  all  this  world,  Ah  !  it  is  easy  with  him  to 
have  this  pardon  in  his  bosom,  when  yet  he  is 
breaking  all  thy  bones,  and  pouring  out  thy  gall 
upc,u  the  ground ;  yea,  to  show  himself  then  unto 
thee  in  so  dreadful  a  majesty,  that  heaveu  and 
earth  shall  seem  to  thee  to  tremble  at  his  presence ! 
Let  thcu  the  thoughts  of  this  prevail  with  thee, 
as  a  reason  of  great  weight  to  provoke  thee  to 
study  to  manage  thy  time  and  work  iu  wisdom 
while  thou  art  well.* 


TJdrd.  Another  reason  wliy  those  that  fear  God 
should  so  manage  their  time  and  work  for  God  in 
this  world,  that  they  may  not  have  part  to  do  when 
they  should  be  departing  this  life,  it  is,  because 
loitering  in  thy  work  doth,  as  much  as  in  it  lieth, 
defer  and  hold  back  the  second  coming  of  our  Lord 
and  Saviour  Jesus  Christ.  One  thing,  amongst 
many,  that  lettetht  the  appearing  of  Christ  in  the 
clouds  of  heaven,  is,  that  his  body,  with  the  seve- 
ral members  thereof,  are  not  yet  complete  and  full; 
they  are  not  all  yet  come  to  the  knowledge  of  the 
Son  of  God,  '  to  the  measure  of  the  stature  of  the 
fulness  of  Christ;'  Ep.  iv.  8-13;  that  is,  to  the  com- 
plete making  up  of  his  body;  for  as  Peter  saith, 
'  The  Lord  is  not  slack  concerning  his  promise, 
as  some  men  count  slackness,  but  is  long-suffer- 
ing to  us-ward,  not  willing  that  any  should  perish, 
but  that  all  should  come  to  repentance.'  2  Pe.  iii.  9, 
And  so  also  to  the  complete  performance  of  all 
their  duty  and  work  they  have  for  God  in  this 
world.  And  I  say,  the  faster  the  work  of  con- 
version, repentance,  faith,  self-denial,  and  the  rest 
of  the  Christian  duties,  are  performed  by  the 
saints  in  their  day,  the  more  they  make  way  for 
the  coming  of  the  Lord  from  heaven.  Wherefore 
Peter  saith  again,  '  Seeing  then  thai^  we  look  for 
such  things,  •  what  manner  of  persons  ought  we 
to  be  in  aU,  holy  conversation  and  godliness,  look- 
ing for,  and  hasting  unto,'  or,  as  it  is  in  the  mar- 
gin, 'hasting  the  coming  of  the  day  of  God, 
wherein  the  heavens  being  on  fire  shall  be  dis- 
solved, and  the  elements  shall  melt  with  fervent 
heat.'  2  Pe.  iii.  11, 12.  When  the  bride  hath  made 
herself  ready,  '  the  marriage  of  the  Lamb  is  come.' 
Re.  six.  7.  That  is,  the  Lord  will  then  wait  upon 
the  world  no  longer,  when  his  saints  are  fit  to  re- 
ceive him.  As  he  said  to  Lot  when  he  came  to 
burn  down  Sodom,  *  Haste  thee '  to  Zoar,  '  for  I 
cannot  do  anything  till  tliou  be  come  thither.'  Ge. 
xix.  20—22.  So  concerning  the  great  day  of  judg- 
ment to  the  world,  which  shall  be  also  the  day  of 
blessedness  and  rest  to  the  people  of  God,  it  can- 
not come  until  the  Lamb's  wife  hath  made  her- 
self ready;  until  all  the  saints  that  belong  to  glory 
are  ready.  And  before  I  go  further,  what  might 
1  yet  say  to  fasten  this  reason  upon  the  truly 
gracious  soul  ?  What!  wilt  thou  yet  loiter  in  the 
work  of  thy  day  ?  wilt  thou  still  be  unwilling  to 
hasten  righteousness?  dost  thou  not  know  that 
thou  by  so  doing  deferrest  the  coming  of  thy  dear-- 
est  Lord  ?     Besides,  that  is  the  day  of  his  glory,, 


•  Tliesc  are  solemn  and  most  wci-Uiy  arguments  to  press 


upon  us  the  riillilinent  of  our  daily  duties.  How  incompre- 
hensible are  the  ways  of  God.  His  love  is  proved  by  bitterly 
eouvictiiig  us  of  siu,  of  righteousness,  and  of  judgment.  Like 
Chiistiuu  and  Hopeful  in  Doubting  Castle,  sometimes  so  over- 
whcluiing  as  to  drive  us  to  the  verire  of  despair  and  self- 
destructiou.  We  fiill  not  down  the  precipice,  for  still  there  is 
hope  and  pardon  in  his  bosoui,  and  at  the  proper  time  it  wiJ] 
be  revealed. — Ed. 

t  That  preventeth ;  '  letteth '  is  from  the  old  verb  to  let  01 
hinder,  as  used  Ro.  i,  13. — Eu. 


PAUL'S   DEPARTURE   AND   CROWN. 


731 


tlie  Jay  when  he  shall  come  in  the  glory  of  his 
Father  and  of  the  holy  angels ;  and  wilt  not  thou 
by  thy  diligence  help  it  forwards  ?  Must  also  the 
general  assembly  and  cliurch  of  the  first-born  wait 
upon  thee  for  their  full  portions  of  glory  ?  Wilt 
thou  by  thus  doing  endeavour  to  keep  them  wrapt 
up  still  in  the  dust  of  the  earth,  there  to  dwell 
with  the  worm  and  corruption?  The  Lord  awaken 
thee,  that  thou  mayst  see  thy  loitering  doth  do 
this,  and  doth  also  hinder  thy  own  soul  of  the  in- 
heritance prepared  for  thee.* 

4.  Another  reason  why  saints  should  press  hard 
after  a  complete  performing  their  work  that  God 
hath  allotted  unto  them  is,  because,  so  far  forth  as 
they  fall  short,  in  that  they  impair  their  own  glory. 
For  as  the  Lord  hath  commanded  his  people  to 
work  for  him  in  this  world,  so  also  he  of  grace  hath 
promised  to  reward  whatever  they  Chrlstianly  do. 
For  whatsoever  good  thing  any  man  doth,  the  same 
shall  he  receive  of  the  Lord,  whether  he  be  bound 
or  free.  Yea,  he  counts  it  unrighteousness  to  for- 
get their  work  of  faith  and  labour  of  love,  but  a 
righteous  thing  to  recompense  them  for  it  in  the 
day  of  our  Lord  Jesus.  He.  vi.  lo.  2  Th.  i.  c,  7.  This, 
well  considered,  is  of  great  force  to  prevail  with 
those  that  are  covetous  of  glory,  such  as  Moses  and 
Paul,  with  the  rest  of  that  spirit.  As  the  apostle 
saith  also  to  the  saints  at  Corinth,  '  Be  stedfast, 
immoveable,  always  abounding  in  the  work  of  the 
Lord,  forasmuch  as  ye  know  that  your  labour  is  not 
in  vain  in  the  Lord.'  1  Co.  xv.  50. 

Having  thus  given  you  the  reasons  why  God's 
people  should  be  diligent  in  that  work  that  God 
hath  allotted  for  them  to  be  doing  for  him  in  this 
world,  I  shall,  in  the  ne.\t  place,  give  you  some 
directions,  as  helps  to  further  you  in  this  work. 
And  they  are  sucii  as  tend  to  take  away  those 
hinderances  that  come  upon  thee,  either  by  discour- 
agement, or  by  reason  of  hardness  and  benumbed- 
ness  of  spirit;  for  great  hinderances  overtake  God's 
people  from  both  these  impediments. 

\DirecLions,  as  helps  to  further  in  this  ivorlc] 

First.  If  thou  wouldst  be  faithful  to  do  that 
work  that  God  hath  allotted  thee  to  do  in  this 
world  for  his  name,  labour  to  live  much  in  the 
favour  and  sense  of  thy  freedom  and  liberty  by 
Jesus  Christ ;  that  is,  keep  this,  if  possible,  ever 
before  thee,  that  thou  art  a  redeemed  one,  taken 
out  of  this  world,  and  from  under  the  curse  of  the 
law,  out  of  the  power  of  the  devil,  «fec.,  and  placed 
in  a  kingdom  of  grace,  and  forgiveness  of  sins  for 

*  This  language  is  probably  founded  on  Rev.  xxii.  14, 
'  Blessed  are  they  that  do  his  eommandmcuts,  tliat  they  may 
have  right  to  the  tree  of  life,  and  may  enter  in  through  the 
gates  into  the  city.'  Until  tlie  work  that  is  assigned  to  us  is 
done,  we  cannot  cross  the  i-iver  and  ascend  to  tlie  New  Jem- 
salein.  '  He  which  testifieth  these  things  saith,  Siu-ely  I  come 
quickly.  Amen.'  He  who  is  diligent  to  finish  his  work  may 
reply  with  truth,  '  Even  so,  come,  Lord  Jesus.' — Ed. 


Christ's  sake.  This  is  of  absolute  use  in  this  mat- 
ter; yea,  so  absolute,  that  it  is  impossible  for  any 
Christian  to  do  his  word  Christianly  without  some 
enjoyment  of  it.  For  this,  in  the  1st  of  Luke,  is 
made  the  very  ground  of  all  good  works,  both  as 
to  their  nature  and  our  continuance  in  them  ;  and 
is  also  reckoned  there  an  essential  part  of  that 
covenant  tliat  God  made  with  our  fathers;  even 
*  that  he  would  grant  unto  us  that  we,  being  deli- 
vered out  of  the  hands  of  our  enemies,  might  serve 
him  without  fear,  in  holiness  and  righteousness, 
before  him  all  the  days  of  our  life.'  Lu.  1. 74,  75.  And 
indeed,  take  this  away,  and  what  ground  can  there 
be  laid  for  any  man  to  persevere  in  good  works? 
None  at  all.  For  take  away  grace  and  remission  of 
sins  for  Christ's  sake,  and  you  leave  men  nothing  to 
lielp  them  but  the  terrors  of  the  law  and  judgment 
of  God,  which,  at  best,  can  beget  but  a  servile  and 
slavish  spirit  in  that  man  in  whom  it  dwells;  which 
spirit  is  so  far  off  from  being  an  help  to  us  in  our 
pursuit  of  good  works,  that  it  makes  us  we  cannot 
endure  that  which  is  commanded,  but,  Israel-like, 
it  flieth  from  God  even  as  from  the  face  of  a  ser- 
pent. He.  xii.  20.  Ex.  six.  As  Solomou  saith,  *  A  Serv- 
ant will  not  be  corrected  by  words,  for,  though  he 
understand,  he  will  not  answer.'  Pr.  xxii.  19.  Get 
thou  then  thy  soul  possessed  with  the  spirit  of  the 
Son,  and  believe  thou  art  set  perfectly  free  by  him 
from  whatsoever  thou  by  sin  liast  deserved  at  tiic 
hand  of  revenging  justice.  Tliis  doctrine  unloosetli 
thy  bands,  takes  off  thy  yoke,  and  lets  thee  go  up- 
right. This  doctrine  puts  spiritual  and  heavenly 
inclinations  into  thy  soul;  and  the  faith  of  this  truth 
doth  show  thee  that  God  hath  so  surprised  thee,  and 
gone  beyond  thee,  with  his  blessed  and  everlasting 
love,  that  thou  canst  not  but  reckon  thyself  his  debtor 
for  ever.  '  Therefore,  brethren,  we  are  debtors, 
not  to  the  flesh,  to  live  after  the  flesh.'  Ro.  viii.  i:'. 
Tliat  argument  of  Paul  to  Philemon  is  here  true  iu 
the  highest  degree,  thou  owest  to  God  for  his  grace 
to  thee,  '  even  thine  own  self  besides.'  I'hiie  19.  Tiiis 
Paul  further  testifies,  both  in  the  6th  and  7th  of 
the  Romans.  In  the  one  he  saith,  we  are  '  free 
from  sin;'  in  the  other  he  saith,  we  are  'dead  to 
the  law,'  that  our  fruit  might  bo  unto  holiness: 
that  we  might  *  bring  forth  fruit  unto  God.'  Ilo.  vi.  -.'J; 
^■ii.  4.  For,  as  I  said,  if  either  tliy  ungodly  lusts, 
or  the  power  and  force  of  the  law,  have  doniiniun 
over  thy  spirit,  thou  art  not  in  a  condition  now  to 
be  performing  thy  work  to  God  in  this  world.  I 
have  heretofore  marvelled  at  the  quarrelsome  spirit 
tliat  possessed  the  people  that  I^Iahicbi  spcaketli 
of,  how  they  found  fault  with,  in  a  manner,  all 
tilings  that  were  commanded  theni  to  do;  but  I 
have  since  observed  their  ungodly  disjiosition  was 
grounded  upon  this,  their  doubting  of  the  love  of 
God,  'Yet  ye  say,  Wlierein  hast  thou  luvcd  us?' 
Mai  i.  2.  And,  indeed,  if  people  once  say  to  God,  by 
wav  of  doubt,  'Wherein  hast  thou  loved  us?'  no 


f3'2 


PAUL'S  DEPARTURE   A^^5   CROWN. 


marvel  though  that  people  be  like  those  in  Malachi's 
time,  a  (liscontuiited,  iiiurmuiing,  backward  people 
about  evcrvthiiig  that  is  good.  Kcad  that  whole 
book  of  Malachi. 

S'COii'l.  If  thou  wouldst  be  faithful  to  do  tiiat 
work  that  God  hath  allotted  thee  to  do  in  this 
world  for  his  name,  then  labour  to  see  a  beauty 
mid  glory  in  holiness,  and  in  every  good  work: 
this  tends  much  to  the  engaging  of  thy  heart.  '  0 
worship  the  Lord  in  the  beauty  of  holiness ;  fear  ' 
before  him,  all  the  earth.'  Ps.  xcvi.  9.  And  for  thy  j 
help  in  this,  think  much  on  this  in  general,  that 
•Thus  saith  the  Lord'  is  the  wind-up  of  every 
command;  for,  indeed,  much  of  the  glory  and  beauty 
of  duties  doth  lie  in  the  glory  and  excellency  of  the 
person  that  doth  command  them ;  and  hence  it  is 
that  '  Be  it  enacted  by  the  King's  most  excellent 
Majesty '  is  in  the  head  of  every  law,  because  that 
law  should  therefore  be  reverenced  by,  and  be  made 
glorious  and  beautiful  to  all.  And  we  see,  upon  this 
very  account,  what  power  and  place  the  precepts 
of  kings  do  take  in  the  hearts  of  their  subjects, 
every  one  loving  and  reverencing  the  statute,  be- 
cause there  is  the  name  of  their  king.  Will  you 
rebel  against  the  king?  is  a  word  that  shakes  tlie 
world.*  Well,  then,  turn  these  things  about  for 
an  argument  to  the  matter  in  hand,  and  let  the 
name  of  God,  seeing  he  is  wiser  and  better,  and  of 
more  glory  and  beauty  than  kings,  beget  in  thy 
heart  a  beauty  in  all  things  that  are  commanded 
thee  of  God.  And,  indeed,  if  thou  do  not  in  this 
act  thus,  thou  wilt  stumble  at  some  of  thy  duty 
and  work  thou  hast  to  do ;  for  some  of  the  com- 
mands of  God  are,  in  themselves,  so  mean  and  low, 
that  take  away  the  name  of  God  from  them,  and 
ihou  wilt  do  as  Xaaman  the  Syrian,  despise,  instead 
of  obeying.  What  is  there  in  tlie  Lord's  supper, 
in  baptism,  yea,  in  preaching  the  Word,  and  prayer, 
were  they  not  the  ap])ointinents  of  God?  Ilis  name 
being  entailed  to  them,  makes  them  every  one  glo- 
rious and  beautiful.  Wherefore,  no  marvel  if  he 
that  looks  upon  them  without  their  title-page  goeth 
away  in  a  rage,  like  Naaman,  preferring  others  be- 
fore them.  What  is  Jordan?  '^?-e  not  Abana  and 
I'liurpar,  rivers  of  Damascus,  better  than  all  the 

waters  of  Israel ;  may  I  not  wash  in  them  and  be  '  always  a  conscience  void  of  offence  toward  God  an 
clean? '  saith  he.  2  K.i.  v.  lo— 12.  This  was  because  he  tOLoard  men.'  Ac  xxiv.  16.  But  this  could  not  a  stony 
remembered  not  that  the  name  of  God  was  in  the    benumbed,  bribed,  deluded,  or  a  muzzled  conscienc 


less,  have  been  ignoble  acts,  but  that  the  name  of 
God  was  that  which  gave  them  reverence,  power, 
glory,  and  beauty.  Set  therefore  the  name  of  God, 
and  '  Thus  saith  the  Lord,'  against  all  reasonings, 
defamings,  and  reproaches,  that  either  by  the  world, 
or  thy  own  heart,  thou  findest  to  arise  against  thy 
duty,  and  let  his  name  and  authority  alone  be  a 
sufficient  argument  with  thee,  *  to  behold  the  beauty' 
that  he  hath  put  upon  all  his  ways,  '  and  to  inquire 
in  his  temple.'  Ps.  xxvU.  4. 

Third.  Wouldst  thou  be  faithful  to  do  that  work 
that  God  hath  appointed  thee  to  do  in  this  world 
for  his  name?  then  make  much  of  a  trembling 
heart  and  conscience ;  for  though  the  Word  be  the 
line  and  rule  whereby  we  must  order  and  govern  all 
our  actions,  yet  a  trembling  heart  and  tender  con- 
science is  of  absolute  necessity  for  our  so  doing.  A 
hard  heart  can  do  nothing  with  the  word  of  Jesus 
Christ.  '  Hear  the  word  of  the  Lord,  ye  that  tremble 
at  his  word.'  Is.  ixvi.  5.  '  Serve  the  Lord  with  fear, 
and  rejoice  with  trembling.'  Ps.  ii.  il.  I  spake  before 
against  a  servile  and  slavish  frame  of  spirit,  there- 
fore you  must  not  understand  me  here  as  if  I  meant 
now  to  cherish  such  a  one ;  no,  it  is  a  heart  that 
trembleth  for,  or  at  the  grace  of  God ;  and  a  con- 
science made  tender  by  the  sprinkling  of  the  blood 
of  Christ.  Such  a  conscience  as  is  awakened  both 
by  wrath  and  grace,  by  the  terror  and  the  mercy  of 
God ;  for  it  stands  with  the  spirit  of  a  sou  to  fear 
before  his  father ;  yea,  to  fear  chastisings,  though 
not  to  fear  damnation.  Let,  therefore,  destruction 
from  God  be  a  terror  to  thy  heart,  though  not  that 
destiiiction  that  attends  them  that  perish  by  sin  for 
ever.  Jobxxxi.  23.  Though  this  I  might  add  further; 
it  may  do  thee  no  harm,  but  good,  to  cast  an  eye 
over  thy  shoulder  at  those  that  now  lie  roaring 
under  the  vengeance  of  eternal  fire ;  it  may  put 
thee  in  mind  of  what  thou  wast  once,  and  of  what 
thou  must  yet  assuredly  be,  if  grace  by  Christ  pre- 
venteth  not.  is.  Lxvi.  24.  Keep,  then,  thy  conscience 
awake  vvith  wrath  and  grace,  with  heaven  and  hell; 
but  let  grace  and  heaveii  bear  sway.  Paul  made 
much  of  a  tender  conscience,  else  he  had  never  done 
as  he  did,  nor  sutfered  what  we  read  of.  '  And 
herein,'  saith  he,  *  do  I  exercise  myself,  to  have 


command.  Israel's  trumpets  of  ram's  horns  (Jos.  vi. 
•i-*).  and  Isaiali's  walking  naked  (Is.  xx.  3),  and  Eze- 
kiel's  wars  against  a  tile  (Eze.  iv.  i-i),  would,  doubt- 


•  BunyoD  was  in  his  politics  a  thorough  lovalist.  Wiicn  a 
yoiuig  man  he  even  fomrht  at  the  siege  of  Leiccter,  when  it 
was  bcsiejtcd  by  the  r..y:a  tinny.  Probably  the  horrible  cruel- 
ties practised  upon  the  peacelul  iiihabitaiits,  by  the  cavaliers, 
nl  the  Uikiiiu;  of  that  city,  induced  hiui  to  leave  tlie  service. 
His  \w>U)r,  J.  Gill'ord,  had  also  served  in  the  royal  army  as  an 
•  'tllccr;  both  ot'  tbeiu  narrowly  esftiped.  This  may  account 
for  IJunyan's  high  inonarchial  priuciiilcs,  they  appear  very  pro- 
luiiicntly  in  many  of  his  works. — Ej. 


do.     Paul  was  like  the  nightingale  with  his  breasi 
against  the  thorn. t      That  his  heart   might  stil 


t  Many  extraordinary  tales  are  told  of  the  nightingale,  ai 
to  their  great  memory,  and  facility  in  imitating  the  huinar 
voice.  Sitting  in  thorns  is  more  for  protection  than  penance. 
See  Goldsmith's  Animated  Nature.  It  was  a  generally  received 
opinion  that  the  nightingale,  to  keep  himself  awake  in  the 
night,  sat  on  a  tree  of  thorn,  so  that  if  he  nodded  he  would 
be  pricked  in  the  breast.  The  learned  and  witty  Dr.  Thomas 
Fuller  thus  alludes  to  it : — '  1  am  sure  the  nightingale  whic.H 
would  wake  will  not  be  angry  with  the  tliorn  whicli  pricketh 
her  breast  wheu  she  noddeth.'  How  useful  would  it  be  if  a  thorn 
could  bo  so  placed  as  to  prick  thoso  who  nod  at  church ! — Eu. 


I 


PAUL'S   DEPARTURE   AND   CROWN. 


i33 


l:eep  wakiiig',  he  would  accusto:n  liiniself  to  the 
meditation  of  those  things  that  shoukl  beg-et  hoth 
h)ve  and  fear ;  and  woukl  always  he  very  chary,  lest 
he  oftended  his  conscience.  *  Herein  do  I  exercise 
myself,'  itc.  Be  diligent,  then,  in  this  matter,  if 
thou  wouldst  he  faithful  with  God.  A  tender  con- 
science, to  some  people,  is  like  Solomon's  brawlino- 
woman,  a  burthen  to  those  that  have  it.  Pi-,  xxv.  24. 
But  let  it  be  to  thee  like  those  that  invited  David 
to  go  up  to  the  house  of  the  Lord.  Ps.  cxxii.  1.  Hear 
it,  and  cherish  it  with  pleasure  and  delight. 

Fourth.  If  thou  wouldst  be  fa'thful  to  do  that 
work  that  God.  hath  appointed  thee  to  do  in  this 
world  for  his  name ;  then  let  religion  be  the  only 
business  to  take  up  thy  thoughts  and  time.  'What- 
soever thy  hand  findeth  to  do,  do  it  with  tby  might.' 
Ec.  ix.  10.  With  all  thy  heart,  with  all  tliy  mind,  and 
with  all  thy  strength.  Religion,  to  most  men,  is 
but  a  by-business,  with  which  they  use  to  fill  up 
spare  hours ;  or  as  a  stalking-horse,  which  is  used 
to  catch  the  game.*  How  few  are  there  in  the 
world  that  have  their  conversation  '  only  as  becom- 
eth  the  gospel!'  PW. i. 27.  A  heart  sound  in  God's 
statutes,  a  heart  united  to  the  fear  of  God,  a  heart 
moulded  and  fashioned  by  the  W^ord  of  God,  is  a 
rare  thing;  rare,  because  it  is  hard  to  be  found, 
and  rare  because  it  is  indeed  the  fruit  of  an  excel- 
lent spirit,  and  a  token  of  one  saved  by  the  Lord. 
Ps.  cxix.  80;  ixxxvi.  11.  But  this  indiffcreucy  in  religion, 
this  fashioning  ourselves  in  our  language,  gesture, 
behaviour,  and  carriage,  to  the  fancies  and  fopperies 
of  this  world,  as  it  is  in  itself  much  unbecoming  a 
people  that  should  bear  the  name  of  their  God  hi 
their  foreheads,  so  it  cannot  be  but  a  very  great  and 
sore  obstruction  to  thy  faithful  walking  with  God  in 
this  w'orld.  Ro.  vi.  17.  Gird  up,  then,  thy  loins  like  a 
uian,t  let  God  and  his  Christ,  and  his  W^ord,  and 
his  people,  and  cause,  be  the  chief  in  tliy  soul;  and 
as  heretofore  thou  hast  afi'orded  this  world  the  most 
of  thy  time,  and  travel,  and  study,  so  now  convert 
all  these  to  the  use  of  religion.  'As  ye  have  yielded 
your  members  servants  to  uncleanness,  and  to  ini- 
quity unto  iniquity  ;  even  so  now  yield  your  mem- 
bers servants  to  righteousness  unto  holiness.'  Eu.  vi. 
19.  Holy  things  must  be  in  every  heart  where  this 
is  faithfully  put  in  practice. 

1.  Daily  bring  thy  heart  and  the  Word  of  God 
too'ether,  that  tliy  heart  may  be  levelled  by  it,  and 
also  filled  with  it.  The  want  of  performing  this 
sincerely,  is  a  great  cause  of  that  unfaithfulness 
that  is  in  us  to  God.  Bring,  then,  thy  heart  to 
theW^ord  daily,  to  try  how  thou  believest  the  Word 

*  A  paiuted  figure  of  a  horse,  beliiud  wliicli  tlic  sportsinaa 
Btcallliily  appvoaclies  the  game. 

'One  underneath  liis  lioise,  to  get  a  slioot  dotli  stalk, 
Auutlier  over  dykes  upon  Ins  stilts  dutli  walk.' 

— Drai/tou's  I'olyijlbioii,  vul.  iii.  p.  ;5. — Ed. 

"i"  So  dress  as  to  pass  without  being  noticed ;  neither  precise 
nor  formal,  slovenly  nor  dandyish;  dress  Ukeamaii  orwomau. 
CouJuct  yotxi'seli'  as  one  that  feafs  Gud. — Eu. 


to-day,  to  try  how  it  agrees  with  the  Word  to-day. 
This  is  the  way  to  make  clean  M-ork  daily,  to  keep 
thy  soul  warm  and  living  daily.  '  ^^^herewithal 
shall  a  young  man  cleanse  his  way?'  saith  David. 
•By  taking  heed  thereto  according  to  thy  Word.' 
Ps.  cxi.x.  9.  So  again,  '  Concerning  the  Avorks  of 
men,  by  the  word  of  thy  lips,  I  have  kept  me  from 
the  paths  of  the  destroyer.'  Ps.  xvii.  4.  And  again, 
'  Thy  Word  have  I  hid  in  mine  heart,  that  I  might 
not  sin  against  thee.'  Ps.  cxix.  11.  He  that  delightetli 
'  in  the  law  of  the  Lord,  and  in  his  law  doth  medi- 
tate day  and  night,  he  shall  be  like  a  tree  planted 
by  the  rivers  of  water,  that  bringeth  forth  his  fruit 
in  his  season  ;  his  leaf  also  shall  not  wither,  and 
whatsoever  he  docth  shall  prosper.'  Ps.  i.  2, 3. 

2.  A  continual  remembrance  that  to  every  dny 
thou  hast  thy  work  allotted  thee ;  and  that  sutii- 
cient  for  that  day  are  the  evils  that  attend  thee. 
Mat.  vi.  34.  This  remembrance  set  Paul  upon  his 
watch  daily;  made  him  die  to  himself  and  this 
world  daily,  and  provoked  him  also  daily  to  wind 
up  the  spirit  of  his  mind ;  transforming  himself 
by  the  power  of  the  Word,  from  that  proneness 
that  was  in  his  flesh  to  carnal  things.  1  Co.  xv.  30—33. 
This  will  make  thee  keep  the  knife  at  thy  throat 
in  all  places,  and  business,  and  company.  Pr.  xxiii.  2. 

3.  Let  thy  heart  be  more  afiected  with  what 
concerns  the  honour  of  God,  and  the  profit  and 
glory  of  the  gospel,  than  with  what  are  thy  con- 
cernments as  a  man,  with  all  earthly  advantages. 
This  will  make  thee  I'cfuse  things  that  are  lawful, 
if  they  appear  to  be  inexpedient.  Yea,  this  will 
make  thee,  like  the  apostles  of  old,  prefer  another 
man's  peace  and  edification  before  thine  own  profit, 
and  to  take  more  pleasure  in  the  increase  of  the 
power  of  godliness  in  any,  than  in  the  increase  of 
thy  corn  and  wine. 

4.  Reckon  with  thy  own  heart  every  day,  before 
thou  lie  down  to  sleep,  and  cast  up  both  what  thou 
hast  received  from  God,  done  for  him,  and  where 
thou  hast  also  been  wanting.  This  will  beget 
praise  and  humility,  and  put  thee  upon  redeeming 
the  day  that  is  past ;  whereby  thou  wilt  be  able, 
through  the  continual  supplies  of  grace,  in  some 
good  measure  to  drive  thy  work  before  thee,  and 
to  shorten  it  as  thy  life  doth  shorten ;  and  mayst 
comfortably  live  iw  the  hope  of  bringing  both  ends 
sweetly  together.      But  to  pass  this. 

Fiffh.  If  thou  wouldst  be  faithfid  to  do  that 
work  that  God  hath  appointed  thee  to  do  in  this 
world  for  his  name,  then  beware  thou  do  not  stop 
and  stick  when  hard  work  comes  before  thee.  It 
is  with  Christians  as  it  is  with  other  scholars,  they 
sometimes  meet  with  hard  lessons  ;  but  these  thou 
must  also  learn,  or  thou  canst  not  do  thy  work. 
The  Word  and  Spirit  of  God  come  sometimes  like 
chain-shot  to  us,  as  if  it  would  cut  down  all ;  as 
when  Abraham  was  to  otier  up  Isaac,  and  the  Le- 
vites    to   slay  their  brethren.   Gc.  xxii.  Ex.  xxxii.  2g— 2a. 


7S4 


PAUL'S   DEPARTURE  AND   CKOWN. 


Paul  also  must  go  from  place  to  place  to  preach, 
though  lie  kiie-.Y  bcforohaiicl  ho  was  to  be  afflicted 
there!  Ac.  xx.23.  God  may  sometimes  say  to  thee, 
as  ho  said  to  his  servant  Moses,  'Take  the  serpent 
|,v  the  tail ;'  or,  as  the  Lord  Jesus  said  to  Peter, 
\Valk  upon  the  sea.  Ex.  iv.  ?.,  i.  These  are  hard 
thinixs,  but  have  not  been  rejected  when  God  hath 
railed  to  do  them.  0  how  willingly  would  our 
flesh  and  blood  escape  the  cross  of  Christ!  The 
comforts  of  the  gospel,  the  sweetness  of  the  pro- 
mise, how  pleasing  is  it  to  us!  Like  Ephraim 
here,  we  love  to  tread  out  the  corn,  llo.  x.  ll,  and  to 
hear  those  pleasant  songs  and  music  that  gospel- 
sermons  make,  where  only  grace  is  preached,  and 
nothinff  of  our  duty  as  to  works  of  self-denial ;  but 
as  for  such,  God  will  tread  upon  their  fair  neck, 
and  yoke  them  with  Christ's  yoke;  for  there  they 
have  a  work  to  do,  even  a  work  of  self-denial.* 

Now  this  work  sometimes  lieth  in  acts  that  seem 
to  be  desperate,  as  when  a  man  must  both  leave 
and  hate  his  life,  and  all  he  hath  for  Christ,  or 
else  he  cannot  serve  him  nor  be  counted  his  dis- 
ciple.  Lu.  xiv.  26— 33.  Thus  it  seemed  with  Christ 
himself  when  he  went  his  fatal  journey  up  to  Jer- 
usalem ;  he  went  thither,  as  he  knew,  to  die,  and 
therefore  trod  every  step  as  it  were  in  his  own 
bowels  ;t  but  yet,  no  doubt,  with  great  temptation 
to  shun  and  avoid  that  vo^^age ;  and  therefore  it 
is  said,  '  He  set  his  face  steadfastly  to  go  up,* 
scorning  to  be  invited  to  the  contrary,  and  to  pre- 
vent the  noise  of  his  weak  disciples,  Master,  save 
thyself.  Lu.  ix.  51.  It  is  said  he  ascended  before  them, 
insomuch  that  they  were  amazed  to  see  his  resolu- 
tion, while  they  themselves  were  afraid  of  that 
dreadful  effect  that  might  follow.  Mar.  x.  32— 34.  Also 
when  he  came  there,  and  was  to  be  apprehended, 
he  went  to  the  garden  that  Judas  knew,  his  old 
accustomed  place ;  so  when  they  asked  him  the 
killing  question,  he  answered,  '  I  am  he. '  Jn.  xviii.  1—5. 

Sometimes  in  acts  that  seem  to  be  foolish,  as 
when  men  deny  themselves  of  those  comforts,  and 
jilcasures,  and  friendships,  and  honours,  of  the 
world  that  foraierly  they  used  to  have,  and  choose 
rather  to  associate  themselves  with  the  very  abjects 
of  this  world| — I  mean,  such  as  carnal  men  count 
so — counting  their  ways  and  manners  of  life,  though 
attended  with  a  thousand  calamities,  more  profita- 
ble, and  pleasing,  and  deligluful,  than  all  former 
glory.    Thus  Elislia  left  his  father's  house,  thouoh 


•  The  head  haviiii,'  been  crowned  with  thorns,  it  is  uusuit- 
able  that  the  feet  sh.mld  tread  on  rose  leaves.— J/aiow. 

t  How  very  striking  is  this  expression.  01  that  it  may 
usist  m  riveting  upon  our  souls  a  vivid  rcnienibrauce  of  the 
Saviour's  sutferings. — Eu. 

X  Some  I'hansces,  fal^ely  called  by  the  Ixouiish  churches 
'saints,'  have  claiuicd  incnt  IVoiu  associatinjj;  with  dirt  and 
fillb,  and  vermin,  beggars,  and  Vii-abouds,  upon  dminhills,  to 
•how  their  coiiteinpt  of  the  world  1  All  this  was  to  Vain  the 
applause  of  the  wurid.  God's  saints  will  absuciate  with  the 
•all  of  the  earth,  with  God's  fearers,  wlio,  whether  rich  or 
poor,  are  equally  despised  by  the  world.— Eu. 


to  pour  water  upon  the  hands  of  Elijah.  2Ki.  iil.  11. 
And  thus  the  disciples  left  their  fathers'  ships  and 
nets,  to  live  a  beggarly  life  with  Jesus  Christ ;  as 
Paul  did  leave  the  feet  of  Gamaliel  for  the  whip, 
and  the  stocks,  and  the  deaths  that  attended  the 
blessed  gospel.  One  would  have  thought  that  had 
been  a  simple  way  of  Peter  to  leave  all  for  Christ, 
before  he  knew  Avhat  Christ  would  give  him,  as 
that  19th  of  Matthew  seems  to  import;  but  Christ 
will  have  it  so.  ver.  27.  He  that  will  save  his  life 
must  lose  it ;  and  he  that  will  lose  his  life  in  this 
world  for  Christ,  shall  keep  it  to  life  eternal.  Ju. 
xii.  25.  I  might  add  many  things  of  this  nature,  to 
show  you  what  hard  chapters  sometimes  God  sets 
his  best  people ;  but  thy  work  is,  if  thou  wouldst 
be  faithful,  not  to  stop  nor  stick  at  anything.'  Mat. 
X.  37.  Some,  when  they  come  at  the  cross,  they 
will  either  there  make  a  stop  and  go  no  further, 
or  else,  if  they  can,  they  will  step  over  it ;  if  not. 
they  will  go  round  about:  do  not  thou  do  this,  hut 
take  it  up  and  kiss  it,  and  bear  it  after  Jesus.  § 
'  God  forbid,'  saith  Paul,  *  that  I  should  glory, 
save  in  the  cross  of  our  Lord  Jesus  Christ,  by 
whom  the  world  is  crucified  unto  me,  and  I  unto 
the  world.'  Ga.  vi. li. 

Now,  for  thy  better  performing  this  piece  of 
service  for  our  Lord  and  Saviour  Jesus  Christ :  0 
it  is  hard  work  to  pocket  up  the  reproaches  of  all 
the  foolish  people,  as  if  we  had  found  great  spoil ; 
and  to  suffer  all  their  revilings,  lies,  and  slanders, 
without  cursing  them,  as  Elisha  did  the  children  ; 
to  answer  them  with  prayers  and  blessings  for 
their  cursings.  It  is  far  more  easy  to  give  them 
taunt  for  taunt,  and  reviling  for  reviling ;  to  give 
them  blow  for  blow ;  yea,  to  call  for  fire  from 
heaven  against  them.  But  to  '  bless  them  that 
curse  you,  and  to  pray  for  them  that  despitefully 
use  you,  and  persecute  you ' — even  of  malice,  of 
old  grudge,  and  on  purpose  to  vex  and  afflict  our 
mind,  and  to  make  us  break  out  into  a  rage — this 
is  work  above  us ;  now  our  patience  should  look 
up  to  unseen  things ;  now  remember  Christ's  car- 
riage to  them  that  spilt  his  blood;  or  all  is  in 
danger  of  bursting,  and  thou  of  miscarrying  in 
these  things.  I  might  here  also  dilate  upon  Job's 
case,  and  the  lesson  God  set  him,  when,  at  one 
stroke,  he  did  heat  down  all.  Job  i.  15,  only  spared 
his  life,  hut  made  that  also  so  bitter  tJ  him  that 
his  soul  chose  strangling  rather  than  it.  Jobvii.  15.  0 
when  every  providence  of  God  unto  thee  is  like 
the  messengers  of  Job,  and  the  last  to  bring  more 


§  Reader,  do  not  mistake  this  to  mean  a  piece  of  wood 
shaped  as  a  cross.  It  menus  cherish,  love,  be  conformed  to 
the  conduct  or  image  of  Christ,  follow  him  in  reproaches  and 
revilings,  and  count  it  your  honour  to  suffer  for  his  sake. 
'  Kiss  it,'  has  the  same  meaning  as  the  words  of  the  Psalmist, 
'  Kiss  the  Son,  lest  he  be  angry,  and  ye  perish.'  It  is  the  soul 
mentally  kissmg  the  Saviour,  and  not  a  bit  of  wood,  which 
would  then  be  au  idol,  iullicting  the  deep  guilt  of  idolatry. — 
Ed. 


PAUL'S   DEPARTURE   AND   CROWN. 


735 


heavy  tuliiigs  than  all  that  went  before  him,  Jobi. ; 
when  life,  estate,  wife,  children,  body,  and  soul, 
and  all  at  once,  seem  to  be  struck  at  by  heaven 
and  earth  ;  here  are  hard  lessons ;  now  to  behave 
myself  even  as  a  weaned  child,  now  to  say,  'The  Lord 
gave,  and  the  Lord  hath  taken  away,  and  blessed 
be  the  name  of  the  Lord.'  Jobi.  21.  Tims,  with  few 
words.  Job  ascribeth  righteousness  to  his  Maker; 
but  though  they  were  but  few,  they  proceeded  from 
so  blessed  a  frame  of  heart,  that  causeth  the  pen- 
man of  the  Word  to  stay  himself  and  wonder,  say- 
ing, •  In  all  this  Job  sinned  not '  with  his  lips, 
'nor  charged  God  foolishly.'  In  all  this — what  a 
great  deal  will  the  Holy  Ghost  make  of  that  which 
seems  but  little  when  it  flows  from  an  upright 
heart!  and  it  indeed  may  well  be  so  accounted  of 
all  that  know  what  is  in  man,  and  what  he  is  prone 
unto. 

1.  Labour  to  bel'eve  that  all  these  things  are 

tokens     of     the     love     of    God.     He.  xii.  6.    He.  iii.   19. 

2.  Remember  often  that  thou  art  not  the  first  that 
hath  met  with  these  things  in  the  world.  '  It 
hated  me,'  saitli  Christ,  '  hefore  it  hated  you.'  Jn. 
XV.  18.  3.  Arm  thyself  with  a  patient  and  quiet 
mind  to  bear  and  suffer  for  his  sake,  i  Pe.  iv.  i-s. 
4.  Look  back  upon  thy  provocations  wherewith 
thou  mayst  have  provoked  God,  De.  ix.  7.  Le.xxvi.41,42; 
then  wilt  thou  accept  of  the  punishment  for  thy 
sins,  and  confess  it  was  less  than  thine  iniquities 
deserve.  Ezr.  ix.  13.  5.  Pray  thou  mayst  hear  the 
voice  of  the  rod,  and  have  a  heart  to  answer  the 
end  of  God  therein.  Mi.  vi.  9.  6.  Remember  the 
promise — '  All  things  work  together  for  good  to 
them  that  love  God,  to  them  who  are  the  called 
according  to  his  purpose.'  Ro.  viii.  2S. 

Sixth.  If  thou  wouldst  be  faitliful  to  do  that 
work  that  God  hath  appointed  thee  to  do  in  this 
world  for  his  name,  then  labour  away  to  possess 
thy  heart  with  a  right  understanding,  both  of  the 
things  that  this  world  yieldeth,  and  of  the  things 
that  shall  be  hereafter.  I  am  confident  that  most, 
if  not  all  the  miscarriages  of  the  saints  and  people 
of  God,  they  have  their  rise  from  deceivable 
thoughts  here.  The  things  of  this  world  appear 
to  us  more,  and  those  that  are  to  come  less,  than 
they  are ;  and  hence  it  is  that  many  are  so  hot  and 
eager  for  things  that  be  in  the  worhl,  and  so  cold 
and  heartless  for  those  that  be  in  heaven.  Satan 
is  here  a  mighty  artist,  and  can  show  us  all  earthly 
things  in  a  multiplying  glass ;  but  when  we  look 
up  to  things  above,  we  see  them  as  through  sack- 
cloth of  hair  ;*    but  take  thou  heed,  be  not  ruled 

*  Upon  the  opening  of  the  sixth  seal  in  the  book  of  Reve- 
lation, there  was  'a  great  earthquake,  and  the  sun  became 
black  as  sackcloth  of  hair,  and  the  moon  as  blood.'  A  preter- 
natural aud  awful  darkness  broods  over  nature,  preparatory  to 
its  final  dissolution.  Thus  Satan  darkens  the  things  above  to 
the  natui-al  man,  so  that  he  cannot  discern  spiritual  things, 
while  those  of  time  and  seuse  are  uiagiiificd  and  multiplied  in 
bis  estimation. — Ed. 


by  thy  sensual  appetite  that  can  only  savour  fleshly 
things,  neither  be  thou  ruled  by  carnal  reason, 
which  always  darkeneth  the  things  of  heaven. 
But  go  to  the  Word,  and  as  that  says,  so  judge 
thou.  That  tells  thee  all  things  under  the  sun  are 
vanity,  nay  worse,  vexation  of  spirit.  Ec.  i.  2.  That 
tells  thee  the  world  is  not,  even  then  when  it  doth 
most  appear  to  be;  wilt  thou  set  thine  heart  upon 
that  which  is  not?  'for  riches  certainly  make 
themselves  wings,  they  fly  away  as  an  eagle  to- 
ward heaven.'  Pr.  xxiii.  5.  The  same  maybe  said 
for  honours,  pleasures,  and  the  like;  they  are 
poor,  low,  base  things  to  be  entertained  by  a 
Christian's  heart.  The  man  that  hath  most  of 
them  may  '  in  the  fulness  of  his  sufficiency  be  in 
straits ;'  yea,  '  lohen  he  is  about  to  fill  bis  belly 
with  them,  God  may  cast  the  fury  of  his  wrath 
upon  him,' Job  XX.  22, 25;  'so  is  he  that  layeth  up 
treasure  for  himself '  on  earth,  '  and  is  not  rich 
towards  God.'  Ln.  .\ii.  20,  21.  A  horse  that  is  loaden 
with  gold  and  pearls  all  day,  may  have  a  foul 
stable  and  a  galled  back  at  night.  And  woe  be 
to  him  that  increaseth  that  which  is  not  his,  and 
that  ladetli  hini.'^elf  with  thick  clay.  0  man  of 
God,  throw  this  bone  to  the  dogs;  suck  not  at  it, 
there  is  no  marrow  there.  lie.  jL  G.  Set  tbine  affec- 
tions on  '  things  that  are  above,  where  Clirist 
sitteth  on  the  right  hand  of  God.'  Col.  Ui.  1— i.  Be- 
hold what  God  hath  prepared  for  them  that  love 
him.  And  if  God  hath  blessed  thee  with  ought, 
set  not  thine  heart  upon  it;  honour  the  Lord  with 
thy  substance.  Labour  to  '  be  rich  in  good  works, 
ready  to  distribute,  willing  to  communicate,  layir)g 
up  in  store  for  themselves  a  good  fuundation 
against  the  time  to  come,  that  they  may  lay  hold 
on  eternal  life.'  1  Ti.  vi.  17-19.  Further,  to  lighten 
thine  eyes  a  little,  and, 

1.   Concerning  the  glory  of  the  world. 

(1.)  It  is  that  which  God  dc'tb  mostly  give  to 
those  that  are  not  his ;  for  the  poor  receive  tlie 
gospel ;  not  many  rich,  '  not  many  mighty,  not 
many  noble  are  called.'  1  Co.  i.  26. 

(2.)  Much  of  this  world  and  its  glory  i.-;  pennitted 
of  God  to  be  disposed  of  by  the  devil,  and  he  is 
called  both  the  prince  and  god  thereof.  Jn.  xir.sa 
2Co.iv.  4,  Yea,  when  Satan  told  Christ  he  could 
give  it  to  wliom  he  would,  Christ  did  not  say,  Then 
liest,  but  answered,  by  tlie  Word,  '  It  is  written 
thou  shalt  worship  the  Lord  thy  Gud,  and  him  only 
shalt  thou  serve.'  u  iv.  6-8.  Implying  also,  tliat 
commonly  when  men  get  much  of  the  honours  and 
florv  of  this  world,  it  is  by  bending  the  knee  too 
low  to  the  prince  and  god  thereof. 

(3.)  The  nature  of  the  best  of  worldly  things,  if 
hankered  after,  is  to  deaden  the  spirit,  Ro.nii.6,7. 
to  estrange  the  heart  from  God,  to  pierce  thee 
through  with  many  sorrows,  an-1  to  drown  thee  in 
perdition  aiul  destruction,  i  Jn.  li.  15.  '  0  man  of 
God,  Uee  those  things,  and  follow  after  righteous- 


736 


PAUL'S  DEPARTURE  AND   CROWN. 


ness,  goillincss,  faith,  love,  patience,  meekness;' 
nnJ  *  ¥\g;ht  the  good  fight,  lay  liohl  on  eternal  life, 
whcreunto  thou  art  also  calicJ,'  »tc.    l  Ti.  vi.  9—12. 

2.  As  to  (Jie  tJunrjs  of  God,  what  shall  I  say?  the 
tilings  of  his  Word,  and  Spirit,  and  kingdom,  they 
80  far  go  beyond  the  conceivings  of  the  heart  of 
man.  that  none  can  utter  them  but  by  the  Holy 
Spirit;  but  there  is  no  deceit  in  them;  'no  lie  is 
of  the  truth,'  what  they  promise  they  will  perform 
with  additions  of  amazing  glory.  iJn.  ii.  21.  Taste 
them  first,  and  then  thou  shalt  see  them.  '  0  ' 
come  '  taste  and  see  tliat  the  Lord  is  good :  blessed 
is  the  man  tliat  trusteth  in  him.'  Ps.xxxiv.S.  To  stoop 
low  is  a  good  work,  which  is  an  act  of  thine,  if  it 
be  done  in  faith  and  love,  though  but  by  a  cup  of 
Cold  water;  it  is  really  more  worth  in  itself,  and 
of  higher  esteem  with  God,  than  all  worldly  and 
jicrisbing  glory ;  there  is  no  comparison,  the  one 
perisheth  with  the  using,  and  for  the  other  is  laid 
up  *  a  far  more  exceeding  and  eternal  weight  of 
glory.'  2Co. iv.  17.  But  again,  as  thou  shouldst 
labour  to  possess  thy  heart  with  a  right  under- 
standing of  the  perishing  nature  of  the  rich.es  and 
pleasures  of  this  world,  and  of  the  durable  riches 
and  righteousness  that  is  in  Christ,  and  all  heavenly 
things;  so  thou  shouldst  lal)0ur  to  keep  always  in 
tiiy  eye  what  sin  is,  what  hell  is,  what  the  wrath  of 
God  and  everlasting  burnings  are.  Transfer  them 
to  thyself,  as  it  were  on  a  finger,*  that  thou  mayst 
learn  to  think  of  nothing  more  highly  than  is  meet, 
but  to  give  to  what  thou  beholdest  their  own  due 
weight;  then  thou  wilt  fear  where  thou  shouldst 
fear,  love  what  is  worth  thy  love,  and  slight  that 
which  is  of  no  worth.  These  are  just  weiglits,  and 
even  balances ;  now  thou  dealest  not  with  deceit- 
ful weights;  and  this  is  the  way  to  be  rich  in 
good  works,  and  to  bring  thy  work,  that  God 
hath  appointed,  to  a  good  issue  against  thy  dying 
day. 

Seventh.  But  again,  if  tliou  wouldst  be  faithful 
to  do  that  work  that  God  hath  appointed  thee  to 
do  in  this  world,  for  his  name,  then  beware  that 
thou  slip  not,  or  let  pass  by,  the  present  oppor- 
tunity tliat  providence  layeth  before  thee.  Work 
while  it  is  called  to-day,  '  the  night  cometh  when 
no  man  can  work.'  Jn.ix.4.  In  that  parable  of  the 
nmn  that  took  a  far  journey,  it  is  said,  as  he  gave 
to  every  servant  his  work,  so  he  '  commanded"  the 
porter  to  watch  ;'  that  is,  for  his  Lord's  coming 
back,  and  in  the  mean  time,  for  all  opportunities  to 
perform  tlio  work  he  left  in  their  hand,  and  com- 


Tbis  refm  to  the  pliylnrt cries  worn  bv  every  Jew  wliilc 
in  his  daily  prayers.  These  are  loni;  si  rips  of  leatlier,  haviu- 
unall  Iwxes  coiitaiiiini?  the  law  iiiimitcly  written  in  Hebrew^ 
worn  upon  the  forclieaJ  and  wrist,  and  bou>ul  round  the  fiin/en 
A  cualom  founded  on  Kx.  xiii.  9,  10;  Pr.  vii.  3.  That  the 
Divine  law  should  direct  the  head  nml  rubers,  as  represent iu" 
Ihi-  niliiJ  and  conduct,  so  would  Hnnvan'  have  all  Christians 
cirry.  at  nil  tunes,  iu  the  miud  and  conduct,  the  riches  aad 
nghtcousDess  of  Christ.— Ed. 


niitted  unto  their  trust.!  Mnr. xiii. Si, 3.i.  Seest  thou 
the  poor  ?  seest  thou  the  fatherless  ?  seest  thou  thy 
foe  iu  distress?  draw  out  thy  breast,  shut  not  up 
thy  bowels  of  compassion,  deal  thy  bread  to  the 
huno-ry,  bring  the  poor  that  are  cast  out  into  thine 
house,  hide  not  thyself  from  thine  own  flesh,  take 
the  opportunity  that  presents  itself  to  thee,  either 
bv  the  eye  or  the  hearing  of  the  ear,  or  by  some 
godly  motion  that  passeth  over  thy  heart,  is.  Wiii.  7. 
Ro.  xii.  20.  '  Say  not '  to  such  messengers,  *  go,  and 
come  again  to-morrow;  if  thou  hast  it  by  thee;'  now 
the  opportunity  is  put  into  thy  hand,  delay  not  to 
do  it,  and  the  Lord  be  with  thee !  rr.  ui.  28.  Good 
opportunities  are  God's  seasons  for  the  doing  of 
thy  work ;  whei-efore  watch  for  them,  and  take 
them  as  they  come.  Paul  tells  us  '  he  was  in 
watchings  often,'  2  Co.  xi.  26,  27;  surely  it  was  that  he 
might  take  the  season  that  God  should  give  him  to 
do  this  work  fur  hiin  ;  as  he  also  saith  to  Timothy, 
'  Watch  thou  in  all  things,  -  do  the  work,'  he. 
Opportunities  as  to  some  things  come  but  once  in 
one's  lifetime,  as  in  the  case  of  Esther,  and  of 
Nicodemus,  and  holy  Joseph;  when  Esther  begged 
the  life  of  the  Jews,  and  the  other  the  body  of 
Jesus ;  which  once  had  they  let  slip  or  neglected, 
they  could  not  have  recovered  it  again  for  ever. 
Watch  then  for  the  opportunity.  1.  Because  it  is 
God's  season;  which,  without  doubt,  is  the  best  sea- 
son and  time  for  eveiy  purpose.  Ec.  in.  ii.  2.  Because 
Satan  Avatches  to  spoil,  by  mistiming  as  well  as  by 
corrupting  whatever  thou  shalt  do  for  God.  '  When 
I  would  do  good,'  saitli  Paul,  '  evil  is  present,'  that 
is,  either  to  withdraw  me  from  my  purpose,  or  else 
to  infect  my  work.  Ro.  vii.  21.  3.  This  is  the  way 
to  be  profitable  unto  others.  Thy  wickedness  may 
hurt  a  man,  as  thou  art,  and  thy  righteousness 
may  2'>rofit  the  son  of  man.  Jobxxxv.  8.  4.  This  is 
also  the  way  to  be  doing  good  to  thyself.  Jobxxii.2. 
*  He  that  watereth  shall  be  watered  himself,'  Pr. 
xi.  25.  *  Cast  thy  bread  upon  the  waters,  for  thou 
shalt  find  it  after  many  days.'  Ec.  xi.  l.  De.xv.  lO.  As 
God  said  to  Coniah,  '  Did  not  thy  father  eat  and 
drink,  and  do  judgment  and  justice,  and  then  it 
was  well  with  him?  He  judged  the  cause  of  the 
poor  and  needy,  then  it  %vas  well  Witli  him.'' 
Je.  xxii.  15,  16. 

And  I  say,  that  the  opportunity  may  not  slip 
thee,  either  for  want  of  care  or  provision,  (1.) 
Sit  always  loose  from  an  overmuch  affecting  thine 
own  concernments,  and  believe  that  thou  wast  not 
born  for  thyself;  '  a  brother  is  born  for  adversity.' 
Pr.  xvii.  17.  (2.)  Get  thy  heart  tenderly  affected  with 
the  welfare  and  prosperity  of  all  things  that  bear 
the  stamp  and  image  of  God.  sco.xi.  29.  (3.)  Study 
thy  own  place  and  capacity  that  God  hath  put  thee 

t  There  are  no  idlers  in  God's  Israel,  every  one  has  his 
appointed  woik  to  I'ullil  against  his  appointed  day.  Christian, 
walch  against  idleness, 

'  I'ov  Satan  lias  some  mischief  stiil 
i'or  idle  liands  to  da.' — En. 


PAUL'S   DEPARTURE   AND   CROWN. 


737 


in,  in  this  world;  for  suitable  to  tliy  place  thy 
work  and  opportunities  are.  1  Co.  vii.  24.  (4.)  Make 
provision  beforehand,  that  when  things  present 
themselves  thou  mayst  come  up  to  a  good  perform- 
ance ;  be  '  prepared  to  every  good  work. '  2  Ti.  ii.  21. 
(5.)  Take  heed  of  carnal  reasonings,  keep  thy 
heart  tender;  but  set  thy  face  like  a  flint  for  God. 
Ga.  i.  9.  (6.)  And  look  well  to  the  manner  of  every 
duty. 

ElgJdh.  Wouldst  thou  be  faithful  to  do  tliat 
work  that  God  hath  appointed  thee  to  do  in  tliis 
world  for  his  name?  believe  then,  that  whatever 
good  thing  thou  dost  for  him,  if  done  according  to 
the  Word,  it  is  not  only  accepted  by  him  now,  but 
recorded,  to  be  remembered  for  thee,  against  the 
time  to  come ;  yea,  laid  up  for  thee  as  treasure  in 
chests  and  coffers,  to  be  brought  out  to  be  rewarded 
before  both  men  and  angels,  to  thy  eternal  com- 
fort, by  Jesus  Christ  our  Lord.  '  Lay  not  up,' 
saith  Christ,  '  treasures  upon  earth,  where  moth 
and  rust  doth  corrupt,  and  where  thieves  break 
through  and  steal;  but  lay  up  for  yourselves 
treasures  in  heaven,  where  neither  moth  nor  rust 
doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal.'  M^t. n.  19, 20.  The  treasure  that 
here  our  Lord  commands  we  should  with  diligence 
lay  up  in  heaven,  is  found  both  in  Luke,  and  Paul, 
and  Peter,  to  be  meant  by  doing  good  work. 

1.  Luke  renders  it  tlius,  '  Sell  that  ye  have  and 
give  alms;  provide  3'ourselves  bags  which  wa.x  not 
old,  a  treasure  in  the  heavens  that  faileth  not, 
where  no  thief  approacheth,  neither  moth  corrupt- 
eth,'  the  latter  part  of  the  verse  expounding  the 
former.  Lu.  xiL  33. 

2.  Paul  saith  thus,  '  Charge  them  that  are  rich 
in  this  world,  that  they  be  not  high-minded,  nor 
trust  in  uncertain  riches,  but  in  the  living  God, 
Avho  giveth  us  richly  all  things  to  enjoy:  that  they 
do  good,  that  they  be  rich  in  good  works,  ready 
to  distribute,  willing  to  communicate :  laying  up  in 
store  for  themselves  a  good  foundation  against  the 
time  to  come,  that  they  may  lay  hold  on  eternal 

life.'    ITi.  Ti.17,19. 

3.  Peter  also  acknowledgeth  and  asserteth  this, 
where,  in  his  exhortation  to  elders  to  do  their  duty 
faithfully,  and  with  cheerfulness,  he  affiims,  if  they 
do  so,  they  '  shall  receive  a  crown  of  glory  that 
fadeth  not  awa}-,'  1  Pe.  v.  2— i;  which  Paul  also  calleth 
a  reward  for  cheerful  work.  1  Co.  ix.  17.  2  TL  iv.  2. 
And  that  as  an  act  of  justice  by  the  hand  of  a 
righteous  judge,  in  the  day  when  the  Lord  shall 
come  to  give  reward  to  his  servants  the  jiro- 
phets,  and  to  his  saints,  and  to  all  that  fear  his 
name,  small  and  great ;  for  '  every  man  shall  re- 
ceive his  own  reward,  according  to  his  own  labour.' 
1  Co.  iii.  8. 

[Objections  answer&J.] 
But   before    1  go  any  further,   I   must  answer 

VOL    I. 


tliree  objections  that  may  be  made  by  those  that 
read  this  book. 

I'he  First  Objection.  The  first  is  this;  some 
godly  heart  may  say,  I  dare  not  own  that  what  I 
do  shall  ever  be  regarded,  much  less  rewarded  by 
God  in  another  world  because  of  the  unworthiness 
of  my  person,  and  because  of  the  many  infirmities 
and  sinful  weaknesses  that  attend  me  every  day. 

Answer.  This  objection  is  built  partly  upon  a 
basliful  modesty,  partly  upon  ignorance,  and  partly 
upon  unbelief.     My  answer  to  it  is  as  followeth. 

You  must  remind  and  look  back  to  what  but 
now  hath  been  proved,  namely.  That  both  Christ 
and  his  apostles  do  all  agree  in  this,  that  there  is 
a  reward  for  the  righteous,  and  that  their  good 
deeds  are  laid  up  as  treasures  for  them  in  heaven, 
and  are  certainly  to  be  bestowed  upon  them  in  the 
last  day  with  abundance  of  eternal  glory.  2.  Now 
then,  to  speak  to  thy  case,  and  to  remove  the 
bottom  of  thy  objection,  that  the  unworthiness  of 
thy  person,  and  thy  sinful  infirmities,  that  attend 
thee  in  every  duty,  do  make  thee  think  thy  works 
shall  not  be  eitlier  regarded  or  rewarded  in  another 
world.  But  consider,  first,  as  to  the  unworthiness 
of  thy  person.  They  that  are  in  Christ  Jesus  are 
always  complete  before  God,  in  the  righteousness 
that  Christ  hath  obtained,  how^  infirm,  and  weak, 
and  wicked  soever  tliey  appear  to  themselves. 
Before  God,  therefore,  in  this  righteousness  thou 
standest  all  the  day  long,  and  that  upon  a  double 
account;  first,  by  the  act  of  faitli,  because  thou 
hast  believed  in  iiim  that  thou  mightest  be  justified 
by  the  righteousness  of  Christ;  but  if  this  fail,  I 
mean  the  act  of  believing,  still  thou  standest  justi- 
fied by  God's  imputing  this  righteousness  to  thee, 
which  imputation  standing  purely  upon  the  grace 
and  good  pleasure  of  God  to  thee,  that  holds  tlite 
still  as  just  bef)re  God,  though  thou  wantist  at 
present  the  comfort  tliereof.  Thus,  therefore,  thy 
person  stands  always  accepted ;  and,  indeed,  no 
man's  works  can  at  all  be  regarded,  if  his  person, 
in  the  first  place,  be  not  respected.  The  Lord  had 
respect  first  to  Abel,  and  after  to  his  ofiering. 
Ge.  iv.  4.  He.  xi.  4.  But  he  can  have  re.spect  to  no  man 
before  works  done,  unless  he  find  them  in  the 
riohteousncss  of  Christ;  for  they  must  be  accepted 
through  a  righteousness,  wiiich,  because  they  havo 
none  of  their  own,  therefore  they  have  one  of  (.iud's 
imputing,  even  that  of  his  Son,  which  he  wrought 
for  us  when  he  was  born  of  the  Virgin,  kc.  As 
to  tliy  sinful  infirmities  that  attend  tliee  in  every 
work,  they  cannot  hinder  thee  from  lading  up 
treasure  iu  heaven,  thy  heart  being  upright  in  the 
way  with  God;  nor  will  he  be  unrigiiteous  at  all 
to  forget  thy  good  deeds  in  the  day  when  Christ 
shall  come  from  heaven. 

1.  Because  by  the  same  rea.^on  then  he  must 
disown  all  the  good  works  of  all  his  prophets  and 
apostles;  for  they  have  all  Icec  attended  with 
5  A 


73  S 


PAUL'S   DEPARTURE   AND   CRO^'N. 


weaknesses  ami  sinful  infinnities ;  from  the  begin- 
riing  hitherto  there  is  not  a  man,  'not  a  just  man 
upou  cartli,  tliat  doeth  good  and  siiinctli  not.' 
Ee.  Til.  20.  The  best  of  our  works  are  accompanied 
with  sin-  '  When  I  would  do  good,'  saitli  Paul, 
•evil  is  present  with  me.'  Ro.  vii.  21.  This,  there- 
fore, must  not  hinder.  And  for  thy  further  satis- 
faction in  this,  consider,  as  Christ  presents  thy 
person  before  God,  acceptable  without  thy  works, 
freely  and  alone  by  his  righteousness,  so  his  office 
is  to  take  away  tlie  iniquity  of  thy  holy  things, 
that  they  also  by  him  may  be  accepted  of  God. 
Ex.  xxviii.  3fi-33.  1  Pe.  ii.  5.  Wherefore,  it  is  further 
said,  for  the  encouragement  of  the  weak  and  feeble, 
He  shall  not  break  a  bruised  reed,  nor  quench  the 
smoking  flax,  but  shall  bring  forth  judgment  unto 
victory.  Mat.  lU.  20.  Tlie  bruised  reed,  you  know, 
is  weak  ;  and  by  bruises  we  should  understand 
sinful  infirmities.  And  so  also  concerning  the 
smoking  flax ;  by  smoking  you  must  understand 
sinful  weakness;  but  none  of  these  shall  either 
hinder  the  justification  of  thy  person,  or  the  ac- 
ceptation of  thy  performance,  they  being  done  in 
faitli  and  love,  let  thy  temptations  be  never  so 
many,  because  of  Jesus  Chridt  his  priestly  office 
now  at  the  right  hand  of  God.  By  him,  therefore, 
let  us  offer  spiritual  sacrifices;  for  they  shall  be 
acceptable  to  God  and  our  Father. 

2.  Because  otherwise  God  and  Christ  would 
prove  false  to  their  own  word,  which  is  horrible 
blasphemy  once  to  imagine ;  who  hath  promised 
that  when  the  Son  of  God  shall  come  to  judgment, 
ho  shall  render  to  '  every  man  according  to  his 
work,'  Re.  xxii.  12;  and  doth  upon  this  very  account 
encourage  his  servants  to  a  patient  enduring  of 
the  hottest  persecutions:  '  for  great  is  your  reward 

in     heaven.'     Mat.  v.  12.    Lu.  vi.  n,  35.    Mat.  vi.  1 ;   X.  41,  42. 

From  this  also  he  bindeth  his  saints  and  servants 
to  be  sincerely  liberal,  and  good,  and  kind  to  all ; 
first,  because  otherwise,  they  have  no  reward  of 
their  Father  which  is  in  heaven,  that  is,  for  what 
they  do  not ;  but  if  they  do  it,  then,  though  it  be 
but  a  cup  of  cold  water  given  to  a  prophet  or 
righteous  man,  they  shall  receive  a  prophet's  re- 
ward, a  righteous  man's  reward;  yea,  they  shall 
receive  it  in  any  wise,  *  they  shall  in  no  wise  lose 
their  reward.' 

3.  It  nmst  be  so,  otherwise  he  should  deny  a 
reward  to  tlic  works  and  operations  of  his  own  good 
grace  he  hath  freely  bestowed  upon  us ;  but  that 
he  will  not  do.  lie  is  not  unfaithful  to  forget  your 
work  of  faith  and  labour  of  love.  He.  vi.  10.  And  so 
of  all  other  graces,  '  our  work  shall  not  be  in  vain 
in  the  Lord.'  1  Co.  iv.  58.  And,  as  1  said  before, 
teniptntions,  weaknesses,  and  sins,  shall  not  hinder 
t!ic  truly  gracious  of  this  their  blessed  reward. 
Nay,  they  shall  further  it,  '  if  need  be,  ye  are  in 
heaviness,  through  manifold  temptations;  that  the 
trial  of  your  faith  bci::g  much  more  precious  than 


of  <i-old  that  perishetn,  might  be  found  unto  praise, 
and  honour,  and  glory,  at  the  appearing  of  Jesus 
Christ.'  1  Pe.  i.  6,7.  And  the  reason  is,  because  the 
truth  and  sincerity  of  God's  grace  in  us  doth  so 
much  the  more  discover  itself,  by  how  much  it  is 
opposed  and  resisted  by  weakness  and  sin.  It  is 
recorded  to  the  everlasting  renown  of  three  of 
David's  mighties,  that  they  would  break,  through 
a  host  of  giant-like  enemies,  to  fetch  water  fur 
their  longing  king;  for  it  bespake  their  valour, 
their  love,  and  good-will  to  him ;  the  same  also  is 
true  concerning  thy  graces,  and  every  act  of  them 
when  assaulted  with  an  host  of  weaknesses.   1  ch. 

si.  12,  15-18. 

The  second  Objection.  And  now  I  come  to  the 
second  objection,  and  that  ariseth  from  our  being 
completely  justified  freely  by  the  grace  of  God 
through  Christ;  and  by  the  same  means  alone 
brought  to  glory;  and  may  be  framed  thus: — but 
seeing  we  are  freely  justified,  and  brought  to  glory 
by  free  grace,  through  the  redemption  that  is  in 
Jesus  Christ;  and  seeing  the  glory  that  we  shall 
be  possessed  of  upon  the  account  of  the  Lord  Jesus, 
is  both  full  and  complete,  both  for  happiness  and 
continuing  therein,  what  need  will  there  be  that 
our  work  should  be  rewarded?  Nay,  may  not  the 
doctrine  of  reward  for  good  works  be  here  not  only 
needless,  but  indeed  an  impairing  and  lessening 
the  completeness  of  that  glory  to  which  we  are 
brought,  and  in  which  we  shall  live  inconceivably 
happy  for  ever,  by  free  grace? 

Answer.  That  we  are  justified  in  the  sight  of 
the  Divine  Majesty,  from  the  whole  lump  of  our 
sins,  both  past,  present,  and  to  come,  by  free  grace, 
through  that  one  ofi'ering  of  the  body  of  Jesus 
Christ,  once  for  all,  I  bless  God  I  believe  it,  and 
that  we  shall  be  brought  to  glory  by  the  same 
grace,  through  the  same  most  blessed  Jesus,  I 
thank  God  by  his  grace  I  believe  that  also.  Again, 
that  the  glory  to  which  we  shall  be  brought  by 
free  grace,  through  the  only  merits  of  Jesus,  is 
unspeakably  glorious  and  complete,  I  question  no 
more  than  I  question  the  blessed  truths  but  now 
confessed.  But  yet,  notwithstanding  all  this,  there 
is  a  reward  for  the  I'ighteous,  a  reward  for  their 
works  of  faith  and  love,  whether  in  a  doing  or  a 
suffering  way,  and  that  not  principally  to  be  en- 
joyed here,  but  hereafter ;  '  great  is  your  reward 
in  heaven,'  as  I  proved  in  the  answer  to  the  first 
objection.     And  now  I  shall  answer  further : — 

1.  If  this  reward  had  been  an  impairing  or  de- 
rogation to  the  free  grace  of  God  that  saveth  us, 
he  would  never  have  mentioned  it  for  our  encour- 
agement unto  good  works,  nor  have  added  a  pro- 
mise of  reward  for  them  that  do  them,  nor  have 
counted  him.-,elf  unfaithful  if  he  should  not  do  it. 

2.  The  same  may  be  said  concerning  Jesus  Christ, 
who  doubtless  loveth  and  tendereth  the  honour  of 
his  own  merits,  as  much  as  any  who  arc  saved  by 


PAUL'S  DErARTURE  AND  CROWN. 


739 


liim  can  do,  -wliether  they  be  in  heaven  or  earth ; 
yet  he  hath  promised  a  reward  to  a  cup  of  cold 
water,  or  giving  of  any  other  ahns;  and  hath 
further  told  us,  they  that  do  these  things,  they  do 
hxy  up  treasure  in  heaven,  namely,  a  reward  when 
their  Lord  doth  come,  then  to  be  received  by  them 
to  their  eternal  comfort. 

3.  Paul  was  as  great  a  maintainer  of  the  doc- 
trine of  God's  free  grace,  and  of  justification  from 
sin,  by  the  righteousness  of  Christ  imputed  by 
grace,  as  any  he  that  ever  lived  in  Christ's  service, 
from  the  world's  beginning  till  now:  and  yet  he 
was  for  this  doctrine;  he  expected  himself,  and 
encouraged  others  also  to  look  for  such  a  reward, 
for  doing  and  suffering  for  Clirist,  which  he  calls 
'  a  far  more  exceeding  and  eternal  weight  of  glory.' 
2Co.  iv.  17.  Surely,  as  Christ  saith,  in  a  case  not 
far  distant  from  this  in  hand,  '  if  it  were  not  so,  he 
would  have  told  us.'  Jn.  xiv.  1—3.  Now  could  I  tell 
what  those  rewards  are  that  Clirist  hath  prepared, 
and  will  one  day  bestow  upon  those  that  do  for  him 
in  faith  and  love  in  this  world,  I  should  therein 
also  say  more  than  now  I  dare  or  ought;  yet  this 
let  me  say  in  general,  they  are  such  as  should 
make  us  leap  to  think  on,  and  that  we  should  re- 
member with  exceeding  joy,  and  never  think  that 
it  is  contrary  to  the  Christian  faith,  to  rejoice  and 
be  glad  for  that  which  3'et  we  understand  not.  Mat. 
V.  11, 12.  Lu.  vi.  23.  'Beloved,  now  are  we  the  sons  of 
God,  and  it  doth  not  yet  ajipear  what  we  shall  be,' 
<kc.  But  *  every  man  that  hath  this  hope  in  him,' 
namely,  that  he  shall  be  more  than  here  he  can 
imagine,  '  purifieth  himself  even  as  he  is  pure.' 
1  Jn.  iii.  2, 3.  Things  promised  when  not  revealed  to 
be  known  by  us  while  here,  are  therefore  not  made 
known,  because  too  big  and  wonderful.  When 
Paul  was  up  in  paradise,  he  heard  unspeakable 
words  not  possible  for  man  to  utter.  2  Co.  xii.  3, 4. 
Wherefore,  a  reward  I  find,  and  that  laid  up  in 
heaven,  but  what  it  is  I  know  not,  neither  is  it 
possible  for  any  here  to  know  it  any  further,  than 
by  certain  general  words  of  God,  such  as  these, 
praise,  honour,  glory,  a  crown  of  righteousness,  a 
crown  of  glory,  thrones,  judging  of  angels,  a  king- 
dom, with  a  far  more  exceeding  and  eternal  weight 

of   glory,   he.    1  Co.  iv.  5.   1  Pe.  i.  7.  2  Ti.  iv.  8.   1  Pe.  v.  4.   Mat. 

XXV.  3t— 36.  Wherefore,  to  both  these  objections,  let 
me  yet  answer  thus  a  few  words.  Though  thy 
modesty  or  thy  opinion  will  not  suffer  thee  to  look 
for  a  reward  for  what  thou  dost  here  for  thy  Lord, 
by  the  faith  and  love  of  the  gospel;  yea,  though 
in  the  day  of  judgment  thou  shouldst  tiiere  slight 
all  thou  didst  on  earth  for  thy  Lord,  saying.  When, 
Lord,  when  did  we  do  it?  he  will  answer.  Then, 
even  then  when  ye  did  it  to  the  least  of  these  my 
brethren,  ye  did  it  unto  me.  Mat.  xxv.  37—10. 

Tlie  third  Objection.  But  is  not  the  reward  that 
God  hath  promised  to  his  saints,  for  their  good 
works  to  be  enjoyed  only  here? 


1.  For  concerning  lioly  walking,  according  to 
God's  command,  yieldeth  even  here  abundance  of 
blessed  fruits,  as  he  saith,  '  in  keeping  of  them 
there  is  great  reward,'  and  again,  '  this  man  shall 
be  blessed  in  his  deed,'  that  is,  now,  even  in  this 
time,  as  he  saith  in  another  place;  for  indeed  there 
is  so  much  goodness  and  blessedness  to  be  found 
in  a  holy  and  godly  life,  that  were  a  man  to  have 
nothing  hereafter,  the  present  comfort  and  glory 
that  lieth  as  the  juice  in  the  grape,  in  all  things 
rightly  done  for  God,  it  were  sufficient  to  answer 
all  our  travail  and  self-denial  in  our  work  of  faith 
and  labour  of  love,  to  do  the  will  of  God.* 

2.  Do.st  thou  love  thy  friends,  dost  thou  love 
thine  enemies,  dost  thou  love  thy  family  or  rela- 
tions, or  the  church  of  God?  then  cry  for  strength 
from  heaven,  and  for  wisdom,  and  a  heart  from 
heaven  to  walk  wisely  before  them.  For  if  a  man 
be  remiss,  negligent,  and  careless  in  his  conversa- 
tion, not  much  mattering  whom  he  offends,  dis- 
pleases, or  discourages,  by  doing  this  or  that,  so 
he  may  save  himself,  please  his  foolish  heart,  and 
get  this  world,  or  the  like,  this  man  hath  lost  a 
good  rejiort  of  them  that  are  without,  and  is  fallen 
into  reproach  and  the  snare  of  the  devil.  1  Ti.  iii.  7. 
He  is  fallen  into  reproach,  and  is  slighted,  disdained, 
both  he,  his  profession,  and  all  he  says,  either  by 
way  of  reproof,  rebuke,  or  exhortation  :  physician, 
cure  thyself,  say  all  to  such  a  one  ;  this  man  is  a 
sayer,  but  not  a  doer,  say  they ;  he  believeth  nut 
what  he  says;  yea,  religion  itself  is  made  to  stink 
by  this  man's  ungodly  life.  This  is  he  that  hardens 
his  children,  that  stumbleth  the  world,  that  griev- 
eth  the  tender  and  godly  Christian  ;  but  I  say,  he 
that  walketh  uprightly,  that  tenderst  the  name  of 
God,  the  credit  of  the  gospd,  and  the  welfare  of 
others,  seeking  with  Paul,  not  his  own  prufit,  but 
the  profit  of  others,  that  tliey  may  be  saved  ;  this 
man  holds  forth  the  Word  of  life,  this  man  is  a 
good  savour  of  Christ  amongst  them  that  are  saved; 
yea,  may  prove,  by  so  doing,  the  instrument  in  God's 
hand  of  the  salvation  of  many  souls. 

3.  This  is  the  way  to  be  clear  from  the  blo>>d 
of  all  men,  the  way  not  to  be  charged  with  the 
ruin  and  everlasting  misery  of  poor  immortal  souls. 
Great  is  the  danger  that  attends  an  ungodly  life, 
or  an  ungodly  action,  by  them  that  profess  the 
gospel.  Je.  ii.  33.  When  wicked  men  learn  to  be 
wicked  of  professors,   when  professors  cause  tho 

*  Godliness,  siiith  Paul,  lias  the  'promise  of  tlie  life  that 
now  is,  and  of  tliat  wliich  is  to  come.'  This  should  be  more 
dwelt  upon  by  our  iniiiislcrs,  as  Hiinyaii  sets  the  txaiiiplc.  'I'he 
mind  of  a  Chrisliau  has  the  richest  enjoyimut.s  however  his 
body  may  be  persceiited,  for  over  that  only  the  enemy  lias 
pow'er.  A  i)risoii  may  be  the  pate  of  heaven.  NVith  God  as 
our  Father,  a  wall  of  lire  round  about,  and  thj  glory  iu  our 
midst,  'what  cau  wc  want  beside?' — Eu. 

•f  To  lender ;  to  care  for,  to  guard.  '  He  had  provoked 
others  to  tender  and  seek  tiie  plory  of  God.'— L't/fi.'.  ^ot 
frciiiieutly  used  iu  this  seuse. — Eu. 


7iO 


PAUL'S   "DErARTURE   A?:D   CROWxV, 


ene-uics  of  God  to  biasphcme,  doubtless  sad  and 
woeful  effects  must  needs  be  the  fruit  of  so  doing. 
•.'  s«.  xii.  N.  How  many  in  Israel  were  destroyed  for 
that  wliicli  Aaron, Gideon,  andManasseh,  unworth- 
ilj  did  in  their  day?  Ev.  xxxii.25.  Ju. viii.  24-27.  A 
ffodly  man,  if  lie  take  not  heed  to  himself,  may  do 
that  in  his  life  tliat  may  send  many  to  everlasting 
hurnings,  wiien  he  himself  is  in  everlasting  bliss. 
But  on  the  eontrary,  let  men  walk  with  God,  and 
there  they  shall  be  excused;  the  blood  of  them  that 
perish  shall  lie  at  their  own  door,  and  thou  shalt 
be  clear.  *  I  a??i  pure  from  the  blood  of  all  men, ' 
saith  Paul.  Ar.  xx.  26.  And  again,  *  your  blood  be 
upon  your  own  heads,  I  am  clean.'  Ac  wiii.  c.  Yea, 
he  that  doth  thus,  shall  leave  in  them  that  perish 
an  accusing  conscience,  even  begotten  by  his  good 
conversation,  and  by  that  they  shall  be  forced  to 
justify  God,  his  people,  and  way,  in  the  day  of  their 
visitation  ;  in  the  day  when  they  are  descending 
into  the  pit  to  the  damned.  iPe.  ii.  12. 

4.  This  is  the  way  to  maintain  always  the 
answer,  the  echoing  answer  of  a  good  conscience 
in  thy  own  soul.  Godliness  is  of  great  use  in  this 
way ;  for  the  man  that  hath  a  good  conscience  to 
Godward,  hath  a  continual  feast  in  his  own  soul: 
while  others  say  there  is  casting  down,  he  shall  say 
there  is  lifting  up;  for  he  shall  save  the  humble 
person.  Job  xxii.  23—30.  Some  indeed,  in  the  midst 
of  their  profession,  are  reproached,  smitten,  and 
condemned  of  their  own  heart,  their  conscience  still 
biting  and  stinging  of  them,  because  of  the  miclean- 
ness  of  their  hands,  and  they  cannot  lift  up  their 
face  unto  God ;  they  have  not  the  answer  of  a  good 
conscience  toward  him,  but  must  walk  as  persons 
false  to  their  God,  and  as  traitors  to  tlieir  own 
eternal  welfare;  but  the  godly  upright  man  shall 
have  the  light  shine  upon  his  ways,  and  he  shall 
take  his  steps  in  butter  and  honey.  '  The  work  of 
righteousness  shall  be  peace,  and  the  effect  of  right- 
eousness, quietness  and  assurance  for  ever.'  U  xxxii. 
17.  *  If  our  heart  condemn  us,  God  is  greater  than 
our  heart,  and  knoweth  all  things;  beloved,  if  our 
heart  condemn  us  not,  then  have  we  confidence 
toward  God.'  i  Jh.  m.  20—22. 

Ci.  Tl>e  godly  man  that  walketh  with  God,  that 
chiefly  eurelh  tu  do  the  work  that  God  hath  allotted 
him  to  do  for  his  name  in  this  world,  he  hath  not 
only  these  advantages,  but  further,  ho  hath  as  it 
were  a  privilege  of  power  with  God,  he  can  sway 
much  with  him ;  as  it  is  said  of  Jacob,  as  a  prince 
ho  had  power  with  God  to  prevail  in  times  of  diffi- 
culty. Ge.  XXX,,.  2s.  And  SO  again,  it  is  said  of  Judali, 
being  faithful  with  the  saints,  he  ruled  with  God. 
Ho.x..  ij.  How  many  times  did  that  good  man 
.Moses  turn  away  the  wrath  of  God  from  the  many 
thousands  of  Israel ;  yea,  as  it  were,  he  held  the 
hands  of  God,  and  staved  otf  the  judgments  not 
01.C0  nor  twice ;  the  effectual  fervent  prayer  of  a 
righteous  wan  aTailelh  much.  2t^.v.io.     One  man 


tliat  wolketh  much  with  Gud,  may  work  wonders 
in  this  very  thing;  he  may  be  a  means  of  saving 
whole  countries  and  kingdoms  from  those  judg- 
ments their  sins  deserve.  How  many  times,  when 
Israel  provoked  the  Lord  to  anger,  did  he  yet 
defer  to  destroy  them  ?  and  the  reason  of  that  for- 
bearance, he  tells  them,  it  was  for  David's  sake ; 
for  my  servant  David's  sake  I  will  not  do  it.  As 
the  Lord  said  also  concerning  Paul,  '  Lo,  God  hath 
given  thee  all  them  that  sail  with  thee  ;'  that  is, 
to  save  their  lives  from  the  rage  of  the  sea.  Ac.  xxviL 
24  Yea,  when  a  judgment  is  not  only  threatened, 
but  the  decree  gone  forth  for  its  execution,  then 
godly  upright  men  may  sometimes  cause  the  very 
decree  itself  to  cease  without  bringing  forth.  Zee.  ii. 
1—3.  Or  else  may  so  time  the  judgment  that  is 
decreed,  that  the  church  shall  best  be  able  to  bear 

it.  Mat.  xxiv.  20. 

G.  The  man  that  is  tender  of  God's  glory  in 
this  world,  still  ruling  and  governing  his  affairs  by 
the  Word,  and  desirous  to  he  faithful  to  the  work 
and  employment  that  God  hath  appointed  him  to 
do  for  his  name ;  that  man  shall  still  be  let  into 
the  secrets  of  God  ;  he  shall  know  that  which  God 
will  reserve  and  hide  from  many;  '  Shall  I  hide  from 
Abraham  that  thing  which  I  do,'  saith  the  Lord? 
— '  For  I  know  him,  that  he  will  command  his  chil- 
dren and  his  household  after  him,  and  they  shall 
keep  the  way  of  the  Lord,'  <t;c.  Ge.xviii.  17,19.  So 
again,  '  The  secret  of  the  Lord  is  with  them  that 
fear  him;  and  he  will  shew  them  his  covenant.' 
Ps.  XXV.  u.  '  And  to  him  that  ordereth  his  conversa- 
tion arigJU,  will  I  shew  the  salvation  of  God.'  Ps. 
1. 23.  Such  a  man  shall  have  things  new  as  well  as 
old.  Ilis  converse  with  the  Fathei",  and  the  Son, 
and  the  Spirit,  shall  be  turned  into  a  kind  of  fami- 
liarity; he  shall  be  led  into  the  Word,  and  shall  still 
increase  in  knowledge :  when  others  shall  be  stinted 
and  look  with  old  faces,  being  black  and  dry  as  a 
stick,  he  shall  be  like  a  fatted  calf,  like  the  tree 
that  is  planted  by  the  rivers  of  water,  his  flesh  shall 
be  fresh  as  the  flesh  of  a  child,  and  God  will  renew 
the  face  of  his  soul. 

7.  If  any  escape  public  calamities,  usually  they 
are  such  as  are  very  tender  of  the  name  of  God, 
and  that  make  it  their  business  to  walk  before  him. 
They  either  escape  by  being  mercifully  taken  away 
before  it,  or  by  being  safely  preserved  in  the  midst 
of  the  judgment,  until  the  indignation  be  overpast. 
Therefore  God  saith  in  one  place,  the  '  righteous 
are  taken  away  from  the  evil  lo  come.'  is.  ivii.  1.  But 
if  not  so,  as  all  be  not,  then  they  shall  have  their 
life  for  a  prey.  Je.  xxxix.  1.5— 18.  Caleb  and  Joshua 
escaped  all  the  plagues  that  befel  to  Israel  in  the 
wilderness,  for  they  followed  God.  Nu.  xiv.  24.  Some- 
what of  this  you  have  also  in  that  scripture,  '  Seek 
ye  the  Lord  all  ye  meek  of  the  earth,  which  havo 
wrought  his  judgment ;  seek  righteousness,  seek 
meekness,  it  may  be,  ye  shall  be  hid  in  the  day  of 


PAUL'S   DEPARTURE   AND   CTOTN. 


741 


tlie  Lord's  anger.'  Zep.  ii.  :s.  AccorJing  to  tlils  Is  that 
in  Luke,  '  Watch  ye,  tlierefore,  and  pray  always, 
that  ye  may  be  accounted  >yorthy  to  escape  all 
these  things  that  shall  come  to  pass,  and  to  stand 
before  tlie  Son  of  man.'  Lu.  wi.  kg.  When  a  man's 
ways  pleas'e  the  Lord,  he  will  make  his  enemies  to 
be  at  peace  with  him.  ]'\Iarvcllous  is  tlie  work  of 
God  in  tlie  preservation  of  his  saints  that  are  faith- 
ful with  him,  when  dangers  and  calamities  come; 
as  Joseph,  David,  Jeremiah,  and  Paul,  with  many 
others,  may  appear.  *  He  shall  deliver  thee  in 
six  troubles;  yea,  in  seven  there  shall  no  evil  touch 
thee.  In  famine  he  shall  redeem  thee  from  death  ; 
and  in  war  from  the  power  of  tlie  sword.  Thou 
shalt  be  hid  from  the  scourge  of  the  tongue;  neither 
shalt  thou  be  afraid  of  destruction  when  it  cometh.' 

Job  V.  19—21. 

8.  If  afHictions  do  overtake  thee,  for  wliom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every 
son  whom  he  receiveth,  yet  those  afflictions  shall 
not  befal  thee  for  those  causes  for  which  they  befal 
the  slothful  and  backsliding  Christian ;  neither 
shall  they  have  that  pinching  and  galling  opera- 
tion upon  thee,  as  on  those  who  have  left  their 
first  love  and  tenderness  for  God's  glory  in  the 
world. 

(1.)  Upon  the  faithful  upright  man,  though  he 
also  may  be  corrected  and  chastised  for  sin,  yet,  I 
sa3%  he  abiding  close  with  God,  afflictions  come 
rather  for  trial  and  for  the  exercise  of  grace  re- 
ceived, than  as  rebukes  for  this  or  that  wickedness; 
when  upon  the  backsliding  heartless  Christian  these 
things  shall  come  from  fatherly  anger  and  displea- 
sure, and  that  for  their  sins  against  bim.  Job  did 
at-knowledge  himself  a  sinner,  and  that  God  there- 
fore might  chastise  him:  but  yet  he  rather  believed 
it  was  ciiiefly  for  the  trial  of  his  grace,  as  indeed, 
and  in  truth,  it  was.  Job  vii.  20;  xxiii.  lo.  '  He  is  a  per- 
fect man,'  saitli  God  to  Satan,  'and  one  that  fear- 
eth  God,  and  escheweth  evil,  and  still  he  holdeth 
fast  his  integrity,  although  thou  movedst  me  against 
him,  to  destroy  him  without  cause.'  Jobii. 3.  God 
will  not  say  thus  of  every  one  when  affliction  is 
laid  upon  them,  though  they  yet  may  be  his  chil- 
dren; but  rather  declaretli  and  pronounceth  that  it 
is  for  their  transgressions,  because  they  have  wick- 
edly departed  from  him.  Ps.  xxxLx.  ll ;  xxxviii.  i — i. 

(2.)  Now,  affliction  arising  from  these  two  causes, 
their  eifects  in  the  manner  of  their  working,  though 
grace  turns  them  both  for  good,  is  very  diiferent 
one  from  the  otlier;  he  who  hath  been  helped  to 
walk  with  God,  is  not  assaulted  with  tiiose  turnings 
and  returnings  of  guilt  when  he  is  afflicted,  as  he 
who  hath  basely  departed  from  God  ;  the  one  can 
plead  his  integrity,  wlien  the  other  blusheth  for 
shame.  Sop  both  these  cases  in  one  person,  even 
that  goodly  beloved  David.  When  the  Lord  did 
rebuke  him  for  sin,  tlien  he  cries,  0  blood  guilti- 
nessj  0  '  cast  me  not  away  from  tl:y  presence.'   I's. 


li.  n.  But  when  he  at  another  time  knew  himself 
guiltless,  though  then  also  sorely  afflicted,  beliold 
with  what  boldness  he  turns  his  face  unto  God; 
'  0  Lord,  my  God,'  saith  he,  *  if  I  have  done  this; 
if  there  bo  iniquity  in  my  hands ;  if  I  have  re- 
warded evil  unto  him  that  was  at  peace  witli  me; 
(yea,  I  have  delivered  him  that  without  cause  is 
mine  enemy:)  let  the  enemy  persecute  my  soul, 
and  take  it;  yea,  let  him  tread  down  my  life  upon 
the  earth,  and  lay  mine  hunour  in  the  dust.    Selah,' 

&C.     Pa.  vii.  3—5. 

This,  therefore,  must  needs  be  a  blessed  help  in 
distress,  for  a  man  to  have  a  good  conscience  when 
affliction  hath  taken  hold  on  him;  fur  a  man  then, 
in  his  looking  behind  and  before,  to  return  with 
peace  to  his  own  soul,  tliat  man  must  needs  find 
honey  in  this  lion,  that  can  plead  his  innocency  and 
uprightness.  All  the  people  curse  me,  saith  Jere- 
miah, but  that  without  a  cause,  for  I  have  neither 
lent  nor  taken  on  usury;  which  it  seems  was  a  sin 
at  that  day.    Je.  xv.  lo. 

9.  When  men  are  faitliful  witii  God  in  this 
world,  to  do-tlie  work  he  hath  appointed  for  theni, 
by  this  means  a  dying  bed  is  made  easier,  and  that 
upon  a  double  account.  (1.)  By  reason  of  that  pre- 
sent peace  such  shall  have,  even  in  their  time  of 
languisliir.g.  (2.)  By  reason  of  the  good  company 
such  shall  have  at  their  departure. 

(1.)  Such  souls  usually  abound  in  present  peace; 
they  look  not  back  upon  the  years  they  have  spent 
with  that  shame  as  the  idle  and  slothful  Christian 
does.  *  Remendjer  now,  Lord,  -  iiow  I  have  walked 
before  thee  in  truth,  and  with  a  perfect  heart.' 
Is.  xxxriii.  3.  Blessed  is  the  man  that  consideretli 
the  poor,  the  Lord  will  deliver  him  in  time  of 
trouble.  The  Lord  will  preserve  liim,  and  keep 
him  alive,  and  lie  shall  be  blessed  upon  the  earth  ; 
and  thou  wilt  not  deliver  liim  unto  the  will  of  ids 
enemies.  Tlie  Lord  will  strengthen  him  upon  the 
bed  of  languishing;  thou  wilt  make  all  hi.s  bed  in 
his  sickness.'  Pa.  xU.  l— 3. 

Ah!  wlien  God  makes  the  bed,*  he  must  needs 
lie  easy  that  weakness  huthcast  thereon;  a  blessed 
pillow  hath  that  man  for  his  head,  though  to  all 
beholders  it  is  hard  as  a  stone.  Jacob,  on  his  death- 
bed, had  two  things  that  made  it  easy: — [a)  The 
faith  of  his  going  to  rest,  *  I  am  to  be  gathered 
unto  my  people ;'  that  is,  to  the  blessed  that  have 
yielded  up  the  ghost  before  me.  Gc.  xii.x.  29.  (6)  Th« 
remembrance  of  the  sealings  of  the  countenance  of 
God  upon  him,  when  ho  walked  before  him  in  the 
days  of  his  pilgrimage:  when  Joseph  came  to  seo 
him,  before   he    left  this  woild,   Lsraei,  saith  the 


*  How  teuilurly  dot-s  the  Psahnist  cxhiiiit  the  love  of  God 
lo  his  duiseii  undei-  tliis  fiL'uro,  'Thou  wilt  make  all  liis  bed 
in  his  sickness.'  He  will  uivir  lc;ivf  nor  lorsaku  thcni;  and, 
when  heart  and  flesh  siiall  fail,  he  will  guide  them  and  receive 
them  to  his  glory.  '  Wonders  of  pi'ace  lo  God  belong.'  Chris- 
tian women  !  with  snch  an  example,  ei'.n  you  hesitate  to  po  and 
DKike  the  bed  of  a  poor  sick  and  a'.llicled  neighbour  ?—£l). 


71; 


r.VUL'S   DEPARTURE   AND   CROWN. 


Wonl.  •  ?trcn::tlicnc<l  himself  ami  sat  upon  his 
],v^  ••'ai.a  the  first  wcrd  tliat  dropt  out  of  this  good 
„m»''8  mouth,  0  hoxv  full  of  -lory  was  it!  'God 
Ahuijjhty  appeared  unto  me,'  saith  he,  '  at  Luz,  in 
the  land  of  Canaan,  and  blessed  me,'  (kc.  Gc.xlviii.1-3. 

0  blessed  discourse  for  a  sick  bed,  when  those  can 
talk  thus  that  lie  thereon,  from  as  true  a  ground 
ns  Jacob;  but  thus  will  God  make  the  bed  of  those 
who  wnlk  close  with  him  in  this  world. 

(2.)  The  dviug  bed  of  such  a  man  is  made  easy 
by  reason  also  of  the  good  company  such  shall 
iiave  at  their  departure;  and  that  is,  (a)  The 
angels;  (6)  Their  good  works  they  have  done  for 
God  in  the  world. 

{a)  The  angels  of  heaven  shall  wait  upon  them, 
as  they  did  upon  blessed  Lazarus,  to  curry  them 
into  Abraham's  bosom.  Lu.  .wi.  2-!.  I  know  all  that 
go  to  paradise  ure  by  these  holy  ones  conducted 
thither;  but  yet,  for  all  that,  such  as  die  under  tiie 
clouds  for  unchristian  walking  with  God,  may  meet 
with  darkness  in  that  day — may  go  heavily  hence, 
notwithstanding  that.  Job  v.  u.  Yea,  their  bed  may 
be  as  uncomfortable  to  them  as  if  they  lay  upon 
nothing  but  the  cords,  and  their  departing  from  it, 
ns  to  appearance,  more  uncomfortable  by  far.  But 
as  for  those  who  have  been  faithful  to  their  God, 
they  shall  see  before  them,  shall  know  their  taber- 
nacle, '  ahall  be  in  peace'  Job  v.  2i,  'the  everlasting 
gates  shall  be  opened  unto  them,'  in  all  which, 
from  earth,  they  shall  see  the  glory.*  Ac.  vii.  55, 5G. 

1  once  was  told  a  story  of  what  happened  at  a  good 
n)an's  death,  the  which  I  have  often  lemembered, 
with  wonderment  and  gladness.  After  he  had  lain 
for  some  time  sick,  his  hour  came  that  he  must 
depart,  and  behold,  while  he  lay,  as  we  call  it, 
drawing  on,  to  the  amazement  of  the  mourners, 
there  was  heard  about  his  bed  such  blessed  and 
ravishing  music  as  they  never  heard  before;  which 
idso  continued  till  his  soul  departed,  and  then  began 
to  cease,  and  grow,  as  to  its  sound,  as  if  it  was  <lc- 
jiarting  the  house,  and  so  still  seemed  to  go  fiu-ther 
uud  further  otf,  till  at  last  they  could  bear  it  no 

•  '  Jc8u«  can  make  a  dying  bed 

Feel  »oft  as  downy  pillows  are, 
V  hile  on  his  breast  I  lean  my  liead, 

Aad  brcullie  my  life  out  sweetly  thcrt. — D>:  Watts. 


lono-er.  '  Eye  hath  not  cccn,  ncr  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  that 
God  hath  prepared  for  them  that  love  him:'  be- 
hold, then,  how  God  can  make  thy  sick  bed  easy! 

ICo.  ii.9. 

[h)  A  dying  bed  is  made  easy  by  those  good 
works  that  men  have  done  in  their  life  for  the 
name  of  God :  *  Blessed  are  the  dead  which  die  in 
the  Lord :  yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labours,  and  their  works  do  follow  them;' 
yea,  and  go  before  them  too.  Re.  xiv.  i3.  No  man 
need  be  afraid  to  be  accompanied  by  good  deeds  to 
heaven.  Be  afraid  of  sins,  they  are  like  blood- 
hounds at  the  heels ;  and  be  sure  thy  sins  will  find 
thee  out,  even  thee  who  hast  not  been  pardoned 
in  the  precious  blood  of  Christ ;  but  as  for  those 
who  have  submitted  themselves  to  the  righteous- 
ness of  God  for  their  justification,  and  Avho  have, 
through  faith  and  love  to  his  name,  been  frequent 
in  deeds  of  righteousness,  they  shall  not  appear 
empty  before  their  God,  '  their  works,'  their  good 
works,  '  follow  them.'  These  shall  enter  into  rest, 
and  walk  with  Christ  in  white.  I  observe,  when 
Israel  had  passed  over  Jordan,  they  were  to  go  to 
possess  between  Mount  Ebal  and  Mount  Gerizim, 
from  whence  was  to  be  pronounced  the  blessing 
and  the  cursing.  De.  xxvii.  The  gospel  meaning  of 
which  I  take  to  be  as  foUoweth:  I  take  Jordan  to 
be  a  type  of  death:  and  these  two  mountains,  with 
the  cursing  and  blessing,  to  be  a  type  of  the  judg- 
ment that  comes  on  every  man,  so  soon  as  he  goes 
from  hence — '  and  after  death  the  judgment' — so 
that  he  that  escajjes  the  cursing,  he  alone  goes  into 
blessedness ;  but  he  that  Mount  Ebal  smiteth,  he 
falls  short  of  heaven  !  0 !  none  knows  the  noise 
that  doth  sound  in  sinners'  souls  from  Ebal  and 
Gerizim  when  they  are  departed  hence;  yet  it  may 
be  they  know  not  what  will  become  of  them  till 
they  hear  these  echoings  from  these  two  moun- 
tains: but  here  the  good  man  is  sure  Mount  Ger- 
izim doth  pronounce  him  blessed.  Blessed,  then, 
are  the  dead  that  die  in  the  Lord,  for  their  works 
will  follow  them  till  they  are  past  all  danger. 
These  are  the  Christian's  train  that  follow  him 
to  rest;  these  are  a  good  man's  company  that  fol- 
low him  to  heaven. 


THE   DESIRE    OF   THE    RIGHTEOUS   GRANTED; 


A  DISCOUUSE   OF  THE   EIGHTEOUS   MAX'S   DESIRES. 


ADVERTISEMENT   BY   THE   EDITOR. 


As  the  tree  is  known  by  its  fruit,  so  is  tlie  state 
of  a  man's  heart  known  by  his  desires.  The 
desires  of  tlie  righteous  are  tlie  touchstone  or 
standard  of  Christian  sincerity — the  evidence  of 
the  new  birth — the  spiritual  barometer  of  faith 
and  grace — and  the  springs  of  obedience.  Christ 
and  him  crucified  is  tlie  ground  of  all  our  hopes — 
the  foundation  upon  which  all  our  desires  after 
God  and  holiness  are  built — and  the  root  by  which 
they  are  nourished.  It  is  from  this  principle  of 
Divine  life  which  flows  from  Christ  to  his  members, 
that  these  desires  and  struggles  after  holiness  of 
thought  and  conduct  arise,  and  are  kept  alive. 
They  prove  a  fountain  of  consolation  to  the  har- 
assed and  tried  believer ;  for  if  we  are  in  the  sense 
of  this  scripture  '  righteous,'  we  shall  have  those 
desires  to  enjoy  the  presence  of  God  on  earth,  and 
with  him  felicity  in  heaven,  which  the  voice  of  the 
Omnipotent  declareth  shall  be  granted.  0  I  the 
blessedness  of  those  in  whose  hearts  are  planted 
*  the  desires  of  the  righteous.' 

This  brings  us  to  the  most  important  of  all 
the  subjects  of  self-examination — am  I  one  of  the 
•righteous?'  or,  in  other  words,  'am  I  born  again?' 
Upon  this  solemn  heart-trying  inquiry  hangs  all 
our  hopes  of  escape  from  misery  and  ascension  to 
glory — a  kingdom,  a  crown,  a  bright,  a  hajipy, 
an  eternal  inheritance,  on  the  one  hand,  or  tlie 
gloomy  abodes  of  wretchedness  on  the  other  hand, 
are  for  ever  to  be  decided.  What  are  our  desires? 
To  guide  our  anxious  inquiries  into  this  all-im- 
portant subject,  our  author  unlocks  the  heavenly 
treasures,  and  in  every  point  furnishes  us  with 
book,  and  chapter,  and  verse,  that  we  may  care- 
fully and  prayerfully  weigh  all  that  he  displays  in 
the  unerring  scales  of  the  sanctuary.  A  desiie 
after  the  presence  of  God — of  conformity  to  his 
image  and  example — for  a  greater  hatred  of  sin — 
yea,  as  Bunyan  expresses  it,  '  a  desire  to  desire 
more  of  those  blessed  fruits  of  the  Spirit,  inspires 
the  inquirer  with  the  cheering  hope  that  he  has 
passed  from  death  unto  life — that  he  has  been 
born  again,  and  has  been  made  righteous.  Azul 
if,  as  we  progress  in  the  Divine  life,  our  experience 
of  the  deUghts  of  conuuunion  with  God  enables  us 
to  say  with  David,  '  My  soul  panteth,'  or  crietli, 
or,  as  the  margin  of  our  Bibles  have,  brayeth,  'yea, 
thirstcth  after  God,'  however  we  may  be  assaulted 


by  enemies  within  and  without,  we  may  say  with 
confidence,  '  Why  art  thou  disquieted,  0  my  soul  ? 
hope  thou  in  God,  for  I  SUALL  yet  praise  him.' 

Deeply  are  the  churches  of  Christ  indebted  to 
the  Holy  Spirit  for  having  assisted  his  honoured 
servant  to  write  this  treatise  ;  and  we  are  under 
great  obligation  to  his  friend,  Charles  Doe,  for 
having  handed  it  down  to  us,  as  he  found  it  pre- 
pared for  the  press,  with  other  excellent  treatises, 
among  the  author's  papers  after  his  decease.  It 
abounds  witii  those  striking  ideas  peculiar  to  the 
works  of  the  author  of  the  Filgritns  Progress; 
most  faithful  home  thrusts  at  conscience,  which 
those  who  really  desire  to  know  tliemselves  will 
greatly  prize.  It  has  been  very  properly  observed 
that  the  words  used  by  the  author,  as  descriptive 
of  the  text,  may,  with  great  propriety,  be  ajiplied 
to  this  treatise — '  It  is  a  sharp  and  smart  descrip- 
tion '  of  the  desires  of  a  righteous  man. 

The  desires  of  the  righteous  are  very  graphically 
impersonated  and  described.  They  reach  beyond 
time  and  peep  into  eternity.  'The  righteous  have 
desires  that  reach  further  than  this  world,  desire: 
that  have  so  long  a  neck  as  to  look  into  the  worhl 
to  come.'  'So  forcible  and  mighty  are  they  in 
operation  ;'  'is  there  not  life  and  mettle  in  them  ? 
They  loose  the  bauds  of  nature — harden  the  soul 
against  sorrow — they  are  the  fruits  of  an  oag'e- 
eyed  confidence,'  rp-  7oS,  75a.  They  enable  the  soul 
'  to  see  through  the  jaws  of  death — to  see  Christ 
preparing  mansion-huuses  for  his  poor  ones  that 
are  now  kicked  to  and  fro,  like  foot-balls  in  the 
world  !  '  p.  7jy.  '  A  desire  will  take  a  man  upon 
its  back  and  carry  him  away  to  God,  if  ten  thou- 
sand men  oppose  it,' p.  ir,3.  'It  will  cany  him 
away  after  God  to  do  his  will,  let  the  work  bo 
never  so  hard,'  p.  ;ti4.  The  new  mau  is  suljcct 
to  transient  sickness,  during  which  desire  fails  in 
its  power  when  the  inner  man  has  caught  a  cold. 

p.   loi. 

Bunyan's  views  of  church  fellowship  arc  always 
lovely;  they  are  delightfully  expressed  in  pp.  7i7. 7..s. 
lie  also  intniduces  us  to  the  unstaichable  riche.^ 
of  Christ.  '  The  righteous  desire  a  handful,  God 
gives  them  a  seaful  ;  they  desire  a  country,  God 
prepares  for  them  a  city,'  p.  7ui.  Wonders  of 
grace  to  God  belong. 

ISunyan's  pictures  of  the  natural  man  arc  equally 


7U 


THE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


faithful  auJ  etrikiiig— when  guilt  and  conviction 
take  hold  on  him — when  pestilence  threatens  to 
break  up  liis  house  keeping — and  dcatli  takes  him 
Itv  tho  throat  and  hauls  him  down  stairs  to  the 
grave  ;  then  he,  who  never  prayed,  crieth,  Pray 
for  uie,  and  tiio  poor  soul  is  as  loath  to  go  out  of 


tlie  body  for  fear  the  devil  should  catch  it,  as  the 
poor  bird  is  to  go  out  of  the  bush  while  she  sees 
the  hawk  waiting  to  receive  her.  But  I  must  not 
detain  the  reader  longer  from  entering  on  this 
solemn  and  impressive  treatise,  but  commend  it 
to  the  Divine  blessing.  Geo.  Offor. 


THE  DESirxE  OF  THE  RIGHTEOUS  GRANTED. 


•TIIE   desire    of    the    niGIITEOfS  is  ONLY  GOOD.  — 

niov.  XI,  23. 

•THE  FEAR  OF  THE  WICKED,  IT  SHALL  COME  DPOX 
niM  ;  BUT  THE  DESIRE  OF  THE  RIGHTEOUS  SHALL 
BE  GRANTED.' — PROV.  X.  24. 

This  book  of  the  Proverbs  is  so  called  because  it 
is  such  as  containcth  hard,  dark,  and  pithy  sen- 
tences of  wisdom,  by  which  is  taught  unto  young 
men  knowledge  and  discretion.  i.-vi.  Wherefore 
this  book  is  not  such  as  discloscth  trutlis  by  words 
antecedent  or  subsequent  to  tlie  text,  so  as  other 
scriptures  generally  do,  but  has  its  texts  or  sen- 
tences more  independent ;  for  usually  each  verse 
standeth  upon  its  own  bottom,  and  prescnteth  by 
itself  some  singular  thing  to  the  consideration  of 
the  reader  ;  so  that  I  shall  not  need  to  bid  my 
reader  go  back  to  what  went  before,  nor  yet  to 
tliat  which  follows,  for  the  better  opening  of  the 
text  ;  and  shall  therefore  come  immediately  to  the 
words,  and  search  into  them  for  what  liiddcn  trea- 
Eures  are  contained  therein. 

[First.]  The  words  then,  in  the  first  place,  pre- 
sent us  with  the  general  condition  of  the  whole 
world  ;  for  all  men  are  ranked  under  one  of  these 
conditions,  the  wicked  or  the  righteous  ;  for  he 
that  is  not  wicked  is  righteous,  and  he  that  is  not 
righteous  is  wieked.  So  again,  •  Lay  not  wait,  0 
wicked  man,  against  the  dwelling  of  the  righteous, 
fpoil  Udt  his  resting-place.*  I  might  give  you  out 
of  this  book  many  such  instances,  for  it  flows  with 
Buch  ;  but  the  truth  hereof  is  plain  enough. 

The  world  is  also  divided  by  other  general  terms, 
n«  by  these— believers,  unbelievers;  saints,  siimers; 
good,  bad  ;  children  of  God,  and  children  of  the 
wicked  one.  Lc.  These,  I  say,  are  general  terms, 
and  comprehen.l  not  this  or  that  sect,  or  order  of 
tath,  but  the  whole.  The  believer,  saint,  good, 
and  child  of  God.  are  one— to  wit,  the  righteous  '; 
tlio  unbeliever,  the  sinner,  the  bad,  and  the  child 
of  the  devil,  is  one— to  wit.  the  wieked  ;  as  aUo 
the  text  expresses  it.  So  that  1  say,  the  text,  or 
these  iwi,  terms  in  it.  comprehend'all  men  ;  the 
one  all  that  shall  be  .-aved.  the  (.ther  all  that  shall 
be  .'amned  for  ever  in  hell-tire.  r..  u.  17;  x..  o.  The 
irickal:  who  is  he  but  the  man  that  loves  not  God 
nor  to  do  his  will  i     The  rigfueous ;  who  is  he  but 


the  man  that  loveth  God,  and  his  holy  will,  to  do 
it? 

Of  the  wicked  there  are  several  sorts,  some  more 
ignorant,  some  more  knowing  ;  the  more  ignorant 
of  them  are  such  as  go  to  be  executed,  as  the  ox 
goes  to  the  slaughter,  or  as  a  fool  to  the  correction 
of  the  stocks ;  that  is,  as  creatures  whose  ignorance 
makes  them  as  unconcerned,  while  they  are  going 
down  the  stairs  to  hell.  But,  alas!  their  ignorance 
will  be  no  plea  for  them  before  the  bar  of  God  ; 
for  it  is  written,  'It  is  a  peojile  of  no  understanding; 
therefore  he  that  made  them  will  not  have  mercy 
on  them,  and  he  that  formed  them  will  show  them 

no  favour.'  Is.  xxvii.  11.  Pr.  vii.  22. 

Though,  I  must  confess,  the  more  knowing  the 
wicked  is,  or  the  more  light  and  goodness  such  a 
one  sins  against,  the  greater  will  his  judgment  be  ; 
these  shall  have  greater  damnation  :  it  shall  be 
more  tolerable  at  the  judgment  for  Sodom  than 
for  them.  Lu.  x.  12;  xx.  47.  There  is  a  wicked  man 
that  goes  blinded,  and  a  wicked  man  that  goes 
with  his  eyes  open  to  hell ;  there  is  a  wicked  man 
that  cannot  see,  and  a  wicked  man  that  will  not 
see  the  danger  he  is  in  ;  but  hell-fire  will  open  both 
their  eyes.  Lu.  xvi.  23.  There  are  that  are  wicked, 
and  cover  all  with  a  cloak  of  religion,  and  there 
are  that  proclaim  their  profaneness  ;  but  they  will 
meet  both  in  the  lake  that  burns  with  fire  and 
brimstone  ;  '  The  wicked  shall  be  turned  into  hell, 
and  all  the  nations  that  forget  God.'  Ps.  ix.  17. 

There  are  also  several  sorts,  if  I  may  so  express 
myself,  of  those  that  are  truly  righteous,  as  chil- 
dren, young  men,  fathers,  or  saints  that  fear  God, 
both  small  and  great.  Ue.  xi.  18.  1  Jn.  ii.  Some  have 
more  grace  than  some,  and  some  do  better  improve 
the  grace  they  have  than  others  of  their  brethren 
do  ;  some  also  are  more  valiant  for  the  truth  upon 
the  earth  than  others  of  their  brethren  are  ;  yea, 
some  are  so  swallowed  up  with  God,  and  love 
to  his  word  and  ways,  that  they  are  fit  to  be  a 
pattern  or  example  in  holiness  to  all  that  are  about 
them  ;  and  some  again  have  their  light  shining  so 
dim,  that  they  render  themselves  suspicious  to 
their  brethren,  whether  they  are  of  the  number  of 
those  that  have  grace  or  no.*     But  being  gracious 


*  How  bk'sscd  are  those  whose  light  shines  so  clearly  as  to 


THE  DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


745 


they  shall  not  Le  h)st,  although  such  will  at  the 
day  of  reward  suffer  loss  ;  for  this  is  the  will  of 
the  Father  that  sent  the  Son  to  be  the  Saviour  of 
the  world,  •  That  of  all  which  he  had  given  him 
lie  should  lose  nothing,  hut  should  raise  it  up  again 
at  the  last  day.'  Jn.  vi.  37-39.  i  c>.  iii.  15. 

[Second].  In  the  next  place,  we  are  here  presented 
with  some  of  the  qualities  of  the  wicked  and  tlie 
righteous  ;  the  wicked  has  his  fears,  the  righteous 
has  his  desires.  The  wicked  has  his  fears.  '  The 
fear  of  the  wicked,  it  shall  come  upon  him  ;  hut 
tlie  desire  of  the  righteous  shall  be  granted.'  In- 
deed, it  seems  to  the  godly  that  the  wicked  feareth 
not,  nor  doth  he  after  a  godly  sort  ;  for  he  that 
feareth  God  aright  must  not  be  reputed  a  wicked 
man.  The  wicked,  through  the  pride  of  his  coun- 
tenance, declareth  that  he  feareth  not  God  ariglit, 
because  he  doth  not  graciously  call  upon  him ;  but 
yet  for  all  that,  the  wicked  at  times  are  haunted, 
sorely  haunted,  and  that  with  the  worst  of  fears. 
•Terrors,'  says  Bildad,  *  shall  make  him  afraid  un 
every  side.'  And  again,  'His  confidence  shall  be 
rooted  out  of  his  tabernacle,  and  it  shall  bring  him 
to  the  king  of  terrors.'  Jobxviii.u-u. 

A  wicked  man,  though  he  may  hector  it  at  times 
with  his  proud  heart,  as  though  he  feared  neither 
God  nor  hell,  yet  agaii:,  at  times,  his  soul  is  even 
drowned  with  terrors.  '  The  morning  is  to  them 
even  as  the  shadow  of  death  ;  if  one  knew  them, 
they  are  in  the  terrors  of  the  shadow  of  death.'  .lob 
xxiv.  u— 17.  At  times,  I  say,  it  is  thus  with  them, 
especially  when  they  ai'e  under  warm  convictions 
that  the  day  of  judgment  is  at  hand,  or  when  they 
feel  in  themselves  as  if  death  was  coming  as  a  tem- 
pest, to  steal  them  away  from  their  enjoyments,  and 
lusts,  and  delights ;  then  the  bed  shakes  on  whicii 
they  lie,  then  the  proud  tongue  doth  falter  in  their 
mouth,  and  their  knees  knock  one  against  another; 
then  their  conscience  stares,  and  roars,  and  tears, 
and  arraigns  them  before  God's  judgment-seat,  or 
threatens  to  follow  them  down  to  hell,  and  there 
to  wreck  its  fury  on  them,  for  all  the  abuses  and 
affronts  this  wicked  wretch  offered  to  it  in  the  day 
in  which  it  controlled  his  unlawful  deeds.  0 ! 
none  can  imagine  what  fearful  p.Iights  a  wicked 
man  is  in  sometimes ;  though  God  in  his  just  judg- 
ment towards  them  suffers  them  again  and  again 
to  stifle  and  choke  such  awakenings,  from  a  pur- 
pose to  reserve  them  unto  the  day  uf  judgment  to 
be  punished.  2  re.  u.  7—9. 

[Third.]  In  the  third  place,  as  the  wicked  has  his 
fears,  so  the  righteous  has  his  desires,  *  The  de- 
sire of  the  righteous  shall  be  granted  ;'  but  this 
must  not  be  taken  exclusively,  as  if  the  wicked  bad 
nothing  but  fears,  and  the  righteous  nothing  but 
desires-      For,   both  by  Scripture   and  experience 


be  known  and  read  of  all  men.     A  brand  plucked  from  tlie 
burning  bears  the  marks  of  fiie,  but  is  not  consuniiaL'- — En. 
vol..  I. 


also,  we  find  that  the  wicked  lias  liis  desires,  and 
the  righteous  man  his  fears. 

1.  For  the  wicked,  they  are  not  without  their 
desires.  '  Let  me  die  the  death  of  the  righteous, 
and  let  my  last  end  be  like  his,'  was  the  desire  of 
wicked  Balaam,  >'u.  xxiii.  ic;  and  another  place  saitli, 
'the  wicked  boasteth  of  his  heart's  de.-;ire  ;'  that  he 
is  for  heaven  as  well  as  the  best  of  you  all,  but 
yet,  even  then,  *he  blesseth  the  covetous,  wliom 
the  Lord  abhorreth.'  Ps.  x.  3.  Wicked  men  have 
their  desires  and  their  hopes  too,  but  the  hope  and 
desire  of  unjust  men  perisheth.  Pr.  xi.  7 ;  xiv.  a:'.  Yea, 
and  thougli  they  look  and  long,  too,  all  the  day 
long,  with  desires  of  life  and  glory,  yet  their  fears, 
and  them  only,  .shall  come  upon  them  ;  for  they  aro 
the  desires  of  the  riiihtt-ous  that  shall  be  irranted. 

Ps.  cxii.  10. 

The  desires  of  the  wicked  want  a  good  bottom ; 
they  flow  not  from  a  sanctified  mind,  nor  of  love  to 
the  God,  or  the  heaven  now  desired ;  but  only  from 
such  a  sense  as  devil.s  have  of  torments,  and  so,  as 
they,  they  cry  out,  '  I  beseech  thee  tonnent  nie 
not.'  Lu.  viii.  28;  xvi.  24.  But  their  fcars  have  a  sub- 
stantial foundation,  for  they  are  grounded  upon  the 
view  of  an  ill-spent  life,  the  due  reward  of  which 
is  hell-fire  ;  '  the  unrighteous  shall  not  inherit  the 
kingdom  of  God,'  their  place  is  without ;  'for  with- 
out are  dogs  and  sorcerers,  and  whoremongers,  and 
murderers,  and  idolaters,  and  whosoever  loveth  and 

maketh  a  lie.'    l  Co.  vi.  9,  lO;  lie.  x\n.  15. 

Their  fears,  therefore,  have  a  strong  foundation  ; 
they  have  also  matter  to  work  upon,  which  is  guilt 
and  justice,  the  which  they  shall  never  be  able  to 
escape,  without  a  miracle  of  grace  and  mercy.  lie. 
ii.  3.  Therefore  it  saith,  and  that  with  emphasis, 
'  The  fear  of  the  wicked  it  shall  come  upon  him ;' 
wherefore  his  desires  must  die  with  him  :  for  the 
promise  of  a  grant  of  that  which  is  desired  is  only 
entailed  to  righteousness.  '  The  desire  of  the 
righteous  shall  be  granted,'  but  'grant  not,  0 
Lord,    the   desires   of  the   wicked,'   saith    David. 

Ps.  c\l.  8. 

2.  Nor  arc  the  righteous  without  their  fears,  aiid 
that  even  all  their  life  long.  Through  fear  of  death, 
they,  some  of  them,  are  all  their  life  time  subject 
to  bondai-e.  He.  ii.  15.  But  a-j  the  desires  of  the 
wicked  shall  be  frustrate,  so  fhall  also  the  fears  of 
the  godly ;  hence  you  have  them  admonished,  ycd 
commanded.,  not  to  be  afraid  neither  of  devils,  death, 
nor  hell ;  for  the  fear  of  the  righteous  shall  not 
come  upon  them  to  eternal  damnation,   is.  xxxv.  4 ; 

xli.  10— H  ;  xliii.  1  ;  xliv.  28.    Lu.  viii.  50;  xii.  3,'.    Kc.  i.  I.'. 

•The  desire  of  the  righteous  shall  be  irranted.' 
No,  they  are  not  to  fear  what  sin  can  do  unto  them, 
nor  what  all  their  sins  can  do  unto  them ;  I  do  not 
say  they  should  not  be  afraid  of  sinning,  nor  of 
those  temporal  judgments  that  sin  shall  bring  upon 
them,  for  of  such  things  they  ought  to  be  afraid, 
as  saith  the  Psalmist,  '  ^h'  Ae^h  trembleth  for  fear 

r,    B 


7»6 


Tin-,   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


of  tliec,  iwi.I  I  ftin  afraid  of  tliy  judgmonts.'  Vs. 
Mil.  ISO.  l>iit  of  eternal  ruin,  of  tliat,  tliey  ouglit 
not  to  bo  nfraiil  of  with  slavish  fear.  '  Wherefore 
should  I  fear,'  said  the  prophet,  '  in  the  days  of 
evil,  irfien  the  iniquity  of  my  heels  shall  compass 
ino  about?'  Ps.  iHx.  6.  And  again,  '  Yc  have  done 
nil  this  wickedness,  yet  turn  not  aside  from  follow- 
in"  the  Lord  ;  -  for  the  Lord  will  not  forsake  his 
people,  for  his  great  name's  sake.'  i  Sa.  xii.  20-'.'2. 

The  reason  is,  because  the  righteous  are  secured 
by  their  faith  in  Christ  Jesus ;  also  their  fears  stand 
upon  n  mistake  of  the  nature  of  the  covenant,  in 
which  they  are  wrapped  up,  which  is  ordered  for 
them  in  all  things,  and  sure.  '2  Sa  xxiii.  5.  Is.  iv.  3. 
Besides,  God  has  purposed  to  magnify  the  riches 
of  his  grace  in  their  salvation  ;  therefore  goodness 
and  mercy  shall,  to  that  end,  follow  them  all  the 
days  of  their  life,  that  they  may  'dwell  in  the 
house  of  the  Lord  for  ever.'  Pa.  xxiiL  6.  Ep.  i.  3—7. 
They  have  also  their  intercessor  and  advocate 
ready  with  God,  to  take  up  matters  for  them  in 
such  a  way  as  may  maintain  true  peace  betwixt 
their  God  and  them  ;  and  as  may  encourage  them 
to  be  sober,  and  hope  to  the  end,  for  the  grace  that 
is  to  be  brought  unto  them  at  the  revelation  of 
.lesus  Christ.  IPe. i.  13.  iJn  ii.  1,  2.  Wherefore, 
tliough  the  godly  have  their  fears,  yea,  sometimes 
dreadful  fears,  and  that  of  perishing  for  ever  and 
ever;  yet  the  day  is  coming,  when  their  fears  and 
tears  shall  be  done  away,  and  when  their  desires 
only  shall  be  granted.  *  The  fear  of  the  wicked, 
it  shall  come  upon  them;  but  the  desire  of  the 
righteous  shall  be  granted.* 

The  words,  then,  are  a  prediction  or  prophecy, 
and  that  both  concerning  the  wicked  and  the 
righteous,  with  reference  to  time  and  things  to 
come,  and  shall  certaiidy  be  fulfilled  in  their  sea- 
son. Hence  it  is  said  concerning  the  wicked,  that 
their  triumphing  is  short,  and  that  the  joy  of  the 
hypocrite  is  hut  for  a  moment.  Job  xi.  5.  0,  their 
end  will  he  bitter  as  wormwood,  and  will  cut  like 
a  two-edged  sword!  Of  this  Solomon  admonishes 
youth,  when  he  saith.  '  Rejoice,  0  young  man,  in 
thy  youth ;  and  let  thy  heart  cheer  thee  in  the 
days  of  thy  youth,  and  walk  in  the  ways  of  thine 
heart,  and  in  the  sight  of  thine  eyes ;  but  know 
thou,  ilmt  for  all  these  things  God  will  bring  thee 
into  judgment.'   Ec.  xi.  0. 

This,  therefore,  showeth  the  desperate  spirit  that 
possesses  the  children  of  men,  who,  though  they 
hear  and  read  all  this,  yet  cannot  he  reclaimed 
from  courses  that  are  wicked,  and  that  lead  to  such 
0  condition.  Pr.r.T-u.  I  say  tl;ey  will  not  be  re- 
elaimc  1  from  such  courses  as  lead  to  ways  that  "o 
«lown  to  hell,  where  their  soul  must  mourn,  even 
then  when  their  flesh  and  their  body  are  consumed. 
0 :  how  dear  bought  are  their  pleasures,  and  how 
w  dl  their  laughu-r  he  turned  into  tears  and  anguish 
unutterable!  and  that  presently,  for  it  is  comin-- ! 


Their  'judgment  now  of  a  longtime  lingereth  not, 
and  their  damnation  slumbereth  not.'  2Fe.  ii.  3.  But 
what  good  will  their  covenant  of  death  then  do  them? 
And  will  their  agreement  of  hell  yield  thera  com- 
fort ?  Is  not  God  as  well  miglity  to  punish  as  to 
save  ?  Is.  xxviii.  18.  Or  can  these  sinners  believe 
God  out  of  the  world,  or  cause  that  he  should  not 
pay  them  home  for  their  sins,  and  recompense  them 
for  all  the  evil  they  have  loved,  and  continued  in 
the  commission  of?  Job  xxi.  2y— 31.  '  Can  thy  heart 
endure,  or  can  thy  hands  be  strong  in  the  days 
that  God  shall  deal  with  thee  ?'  Eze.  xxii.  14.  Thou 
art  bold  now,  I  mean  bold  in  a  wicked  way  ;  thou 
sayest  now  thou  wilt  keep  thy  sweet  morsels  of  sin 
under  thy  tongue,  thou  wilt  keep  them  still  within 
thy  mouth.  Poor  wretch  I  Thy  sins  shall  lie  down 
in  the  dust  with  thee.  Jobxx.  n.  Thou  hast  sucked 
the  poison  of  asps,  and  the  viper's  tongue  shall  slay 
thee.  Job  XX.  16.  '  Thou  slialt  not  see  the  rivers,  the 
streaming  floods,  the  brooks  of  butter  and  honey.' 
Job  XX.  17.  *  All  darkness  shall  be  hid  in  tliy  secret 
places,  a  fire  not  blown  shall  consume  thee.' 
'  This  is  the  portion  of  a  wicked  man  from  God, 
and    tlie    heritage    appointed    to    him    by  God.' 

Job  XX.  26-29. 

And  as  they  [the  Scriptures]  predict  or  pro- 
phesy what  shall  become  of  the  wicked ;  so  also 
they  plentifully  foretell  what  shall  happen  to  the 
righteous,  when  he  saith  their  desire  shall  be 
granted :  of  which  more  anon.  Only  here  I  will 
drop  this  sliort  hint,  That  the  righteous  have  great 
cause  to  rejoice  ;  for  what  more  pleasing,  what 
more  comfortable  to  a  man,  than  to  be  assured, 
and  that  from  the  Spirit  of  truth,  that  what  he 
desireth  shall  be  granted  ?  And  this  the  righteous 
are  assured  of  here  ;  for  he  saith  it  in  words  at 
length,  'The  desire  of  the  righteous  shall  be 
granted.'  This,  then,  should  comfort  them  against 
their  fears,  and  the  sense  of  their  uuworthiuess  ;  it 
should  also  make  them  hold  up  their  heads  under 
all  their  temptations,  and  the  affronts  that  is  usual 
for  them  to  meet  with  in  the  world.  The  righteous  ! 
Who  so  vilified  as  the  righteous  ?  He,  by  the  wise 
men  of  the  world,  is  counted  a  very  Abraham,*  a 
fool  ;  like  to  him  who  is  the  father  of  us  all.  But 
as  he  left  all  for  the  desire  that  he  had  of  a  better 
country,  and  at  last  obtained  his  desire  ;  for  after 
he  had  patiently  endured,  he  obtained  the  pro- 
mise ;  so  those  tiiat  walk  in  the  steps  of  that  tuith 
which  our  father  Abraham  had,  even  those  also  in 
the  end  shall  find  place  in  Abraham's  bosom ; 
wherefore  it  is  meet  that  we  should  cheer  up  and 


*  '  .v.  very  Abraham,'  or  au  Abraham  cove.  Caut  terms 
formerly  applied  to  poor  silly  half-naked  men,  or  to  sturdy 
beggars.  Ihus  the  fraternity  of  Vacaboudes,  1573,  desunbes 
them: — 'An  Abraham  man  is  he  that  walketh  bare-armed  or' 
bare-legged,  and  fayucth  hymsclfe  mad,  and  carycth  a  packe  of 
wool,  or  a  stycke  with  bakeu  on  it,  or  sucbe  lyke  toy,  ui.d 
naiiielh  poore  Tom.'  Shakespeare  alludes  to  them  under  the 
name  of  Bedlam  Beggars. — Eu. 


THE   DESIRE   OF   THE   RIGHTEOUS   GRANTED. 


747 


be  gliul,  because  wliat  we  desire  shall  be  granted 
unto  us.    He.  vi. 

THE    NATURE    OF    THE    TVORDS. 

But  I  shall  here  leave  off  this  short  way  of  para- 
phrasing upon  the  text,  and  shall  come  more  dis- 
tinctly to  inquire  into  the  nature  of  the  words;  but 
my  subject-matter  shall  be  the  last  part  of  the  verse, 
'The  desire  of  the  righteous  shall  be  granted.' 
From  which  words  there  are  these  things  to  be  in- 
quired into. 

FIRST.  What,  or  who  is  the  righteous  man? 
SECOND.  What  are  the  desires  of  a  righteous 
man?  THIRD.  What  is  meant  or  to  be  under- 
stood by  the  granting  of  the  desires  of  the  right- 
eous ?  '  The  desire  of  the  ri-hteous  shall  be 
granted.' 

[who  is  the  righteous  man?] 
FIRST.   For  the  first  of  these,  namely,  '  What 

OR  WHO  IS  THE  RIGHTEOUS  MAN  ? 

My  way  of  prosecuting  this  head  shall  be  to 
show  you,  first,  that  I  intend  a  righteous  man  not 
in  every  sense,  but  in  that  which  is  the  best  ; 
otherwise  I  shall  miscarry  as  to  the  intendment  of 
the  Holy  Ghost  ;  for  it  may  not  be  supposed  that 
these  words  reach  to  them  that  are  righteous  in  a 
general,  but  in  a  special  sense;  such,  1  mean,  that 
are  so  in  the  judgment  of  God.  For,  as  I  hinted, 
there  are  several  sorts  of  righteous  men  that  yet 
have  nothing  to  do  with  this  blessed  promise,  or 
that  shall  never,  as  such,  have  their  desires 
granted. 

First.  There  is  one  that  is  righteous  in  his  own 
eyes,  and  is  yet  far  enough  off  from  the  blessing  of 
the  text :  ^Tliere  is  a  generation  tltat  are  pure'  or 
righteous  '  in  their  own  eyes,  and  yet  is  not  washed 
from  theii'  filthinoss.'  Pr.  xxix.  12.  These  are  tliey 
that  ^-ou  also  read  of  in  the  evangelist  Luke,  that 
are  said  to  trust  '  in  themselves  that  they  were 
righteous,  and  despised  others.'  Lu.  xviii.  9.  These 
are  set  so  low,  b}'  this  their  foolish  coniidence,  in 
the  eyes  of  Jesus  Clu-ist,  that  he  even  preferred  a 
praying  publican  l)efore  them.  Lu.xviii.i3,l4.  Where- 
fore these  cannot  be  the  men,  I  mean  those  righteous 
men,  to  whom  this  promise  is  made. 

Second.  There  are  those  that  by  others  are 
counted  righteous;  I  mean  they  are  so  accounted 
by  their  neighbours.  Thus  Korah  and  his  com- 
pany are  called  the  people  of  the  Lord,  and  all  the 
congregation  by  them  also  called  holy,  every  one 
of  them.  Nu.  xvi.  3, 41.  But  as  he  wlio  commends 
himself  is  not  approved,  so  it  is  no  great  matter  if 
nil  the  world  shall  count  us  rigtiteous,  if  God 
esteemeth  us  not  for  such:  *  For  not  he  that  com- 
mendeth  himself  is  approved,  but  whom  the  Lord 
commends.'  2  Co.  x.  is. 

Third.  There  are  those  that  indeed  are  righteous 


when  compaicd  with  others  :  « I  came  not  to  call 
the  righteous  ;'  *  for  scarcely  for  a  righteous  man 
will  one  die,'  and  the  like,  are  texts  thus  to  be 
understood.  For  such  as  these  are,  as  to  life 
moral,  better  than  others.  But  these,  if  they  are 
none  otherwise  righteous  than  by  acts  and  work.s 
of  righteousness  of  their  own,  are  not  the  persons 
contained  in  the  text  tliat  are  to  have  their  desire."* 
granted. 

Fourth.  The  righteous  man  therefore  m  the 
text  is,  and  ought  to  be,  thus  described  :  1.  He  is 
one  whom  God  makes  righteous,  by  reckoning  him 
so.  2.  He  is  one  that  God  makes  righteous,  by 
possessing  of  him  with  a  principle  of  rigliteousness. 
3    He  is  one  that  is  practically  righteous. 

First.  He  is  one  that  God  makes  rig/Ueous.  Now, 
if  God  makes  him  righteous,  his  righteousness  is 
not  his  own,  I  mean  this  sort  of  righteousness  : 
'Their  righteousness  is  of  me,  saith  the  Lord.' 
Is.  liv.  17.  God  then  makes  a  man  righteous  by 
putting  righteousness  upon  him — by  putting  the 
righteousness  of  God  upon  him.  Ph.iii.6— 0.  Hence 
we  are  said  to  be  made  the  righteousness  of  God 
in  Christ  :  '  For  God  hath  made  him  to  be  sin  for 
us,  who  knew  no  sin,  that  we  might  be  made  tlio 
righteousness  of  God  in  him.'  2Co.  v.  21.  Thus  God, 
therefore,  reckoncth  one  righteous,  even  by  imput- 
ing that  unto  us  which  is  able  to  make  us  so: 
'Christ  of  God  is  made  unto  us  -  righteousness.* 
iCo.  i.  3')  Wlierefore  he  saith  again,  '  In  the  Lord 
shall  all  the  seed  of  Israel  be  justified  and  shall 
glory.'  is  xiv.  25. 

The  righteousness  then  by  which  a  man  is  made 
righteous,  with  righteousness  to  justification  of  life 
before  God,  for  that  is  it  we  are  speaking  of  now, 
is  the  righteousness  of  another  than  he  who  is  justi- 
fied thereby.  Hence  it  is  said  ngain  by  the  soul 
thus  justified  and  made  righteous,  'The  Lord  hath 
clotlied  me  with  the  garments  of  salvation,  he 
hath  covered  me  with  tlie  i"obe  of  righteousness.' 
Is. ixi.  10.  As  he  also  saith  in  another  place,  'I 
spread  my  skirts  over  thee,  and  covered  thy  naked- 
ness.' Eze.  xvi.  8.  Tiiis  we  call  a  being  made  riglit- 
eous  by  i-eckoning,  by  the  reckoning  of  God  ;  for 
none  is  of  power  to  reckon  one  righteous  but  God, 
because  none  can  make  one  so  to  be  but  him.  lie 
that  can  make  me  rich,  though  I  am  in  myself  the 
poorest  of  men,  may  reckon  me  rich,  if  together 
with  his  so  reckoning,  lie  indued  doth  make  me 
rich.  This  is  the  case,  God  makes  a  man  righteous 
by  bestowing  of  righteousness  upon  him — by  count- 
ing the  righteousness  of  his  Son  fur  his.  He  gives 
him  righteousness,  a  righteousness  already  per- 
formed and  completed  by  the  obedience  of  his  Son. 

Ro.  V.  19. 

Not  that  this  righteou-ness,  by  being  bestowed 
upon  us,  is  severed  from  Jesus  Christ;  for  it  is  still 
his  and  in  him.  IIow  then,  may  some  say,  doth  it 
become  ours?      1  answer,  by  our  being  put  into 


7tS 


THE   DESIRE   OF  THE    RIGHTEOUS   GRANTED. 


l.im.  For  of  God  are  we  in  Christ  Jesus,  wlio  is 
made  unto  us,  of  liim,  *  righteousness,'  And  again, 
we  are  made  '  tlio  righteousness  of  God  in  liiiri. 
So  then,  the  rigliteousness  of  Christ  covereth  his,  as 
ft  man's  garments  cover  the  members  of  liis  body, 
fi.r  wo  are  '  the  body  of  Ciirist,  and  members  in 
particular.*  i  Co.  xii.  .'7.  The  righteousness  there- 
fore is  Clirist's;  residcth  still  in  him,  and  covereth 
lis,  as  the  child  is  lapped  up  in  its  father's  skirt, 
or  as  the  chicken  is  covered  with  the  feathers  of 
the  hen.  I  make  use  of  all  these  similitudes 
thereby  to  inform  you  of  my  meaning ;  for  by  all 
these  things  are  set  forth  the  way  of  our  being 
made  righteous  to  justification  of  life.   Mat.  xxiii.  37. 

F.ie  x\\.  8.  Vs.  xxxvi.  7. 

Now  thus  a  man  is  made  rigliteou.'S,  without  any 
regard  to  what  he  has,  or  to  what  is  of  him  ;  for  as 
to  him,  it  is  utterly  another's.  Just  as  if  I  should, 
with  the  skirts  of  my  garment.'^,  take  up  and  clothe 
some  poor  and  naked  infant  that  I  find  cast  out 
into  the  open  field.  Now  if  I  cover  the  person,  I 
cover  scabs  and  sores,  and  ulcers,  and  all  blemishes. 
Hence  God,  by  putting  this  righteousness  upon  us, 
is  said  to  hide  and  cover  our  sins.  '  Blessed  are 
they  whose  iniquities  are  forgiven,  and  whose  sins 
are  covered.  Blessed  is  the  man  to  whom  the 
Lord  will  not  impute  sin.'  Ro.  iv.  7,  8.  For  since 
this  righteousness  is  Christ's,  and  counted  or 
reckoned  ours  by  the  grace  of  God,  it  is  there- 
fore bestowed  upon  us,  not  because  we  are,  but  to 
make  us  righteous  before  the  face  of  God.  Hence, 
as  I  said,  it  is  said  to  make  us  righteous,  even  as 
g.iy  clothes  do  make  a  naked  body  fine.  '  He 
luuh  made  him  to  be  sin  for  us,  who  knew  no  sin, 
that  we  nught  be  made  the  righteousness  of  God 
in  him.' 

This  is  of  absolute  necessity  to  be  known,  and 
to  be  believed.  For  without  this  no  man  can  be 
counted  righteous  before  Gud  ;  and  if  we  stand  not 
righteous  before  God,  it  will  benefit  us  nothing  as 
to  life  eternal,  though  we  should  be  counted 
righteous  by  all  the  men  on  earth.  Besides,  if 
God  counts  me  righteous,  I  am  safe,  though  in 
and  of  myself  I  am  nothing  but  a  sinner,  and 
ungodly.  The  reason  is,  because  God  has  a  right 
to  bestow  rigliteousness  upon  me,  for  he  has 
righteousness  to  spare ;  he  has  also  a  right  to  for- 
give, because  sin  is  the  transgression  of  the  law. 
Yea,  ho  lias  therefore  sent  his  Son  into  the  world 
to  accomplish  righteousness  for  sinners,  and  God 
of  his  mercy  bestows  it  upon  those  that  shall 
receive  it  by  faith.  Now,  if  God  shall  count  me 
nghtfous  who  will  be  so  hardy  as  to  conclude  I 
yet  shall  perish  ?  '  //  w  God  that  justifieth.  Who 
w  he  that  condemneth?  It  is  Christ  that  died, 
yea,  rather  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God.  who  also  maketh  intercession 
for  us.     Who  shall  separate  us  from  the  luve  of 

Christ?'    Ro.  ruL33— 35. 


Thus  therefore  is  a  man  made  righteous,  even 
of  God  by  Christ,  or  through  his  righteousness. 
Now  if,  as  was  said,  a  man  is  thus  made  righteous, 
then  in  this  sense  he  is  good  before  God,  before  he 
has  done  anything  of  that  which  the  law  calls  good 
before  men;  for  God  maketh  not  men  righteous 
with  this  righteousness,  because  they  have  been, 
or  have  done  good,  but  before  they  are  capable  of 
doing  good  at  all.  Hence  we  are  said  to  be  justi- 
fied while  ungodly,  even  as  an  infant  is  clothed 
with  the  skirt  of  another,  while  naked,  as  touching 
itself.  Ro.  iv.  4,  5.  Works  therefore  do  not  precede, 
but  follow  after  this  righteousness ;  and  even  thus 
it  is  in  nature,  the  tree  must  be  good  before  it  bear 
good  fruit,  and  so  also  must  a  man.  It  is  as  im- 
possible to  make  a  man  bring  forth  good  fruit  to 
God,  before  he  is  of  God  made  good,  as  it  is  for  a 
thorn    or    bramble    bush    to    bring    forth   figs  or 

grapes.    M:it.  vii.  15,  IG. 

But  again,  a  must  be  righteous  before  he  can  be 
good  ;  righteous  by  imputation,  before  his  person, 
his  intellectuals,  can  be  qualified  with  good,  as 
to  the  principle  of  good.  For  neither  faith,  the 
Spirit,  nor  any  grace,  is  given  unto  the  sinner  be- 
fore God  has  made  him  ria-hteous  with  this  right- 
eousness  of  Christ.  Wherefore  it  is  said,  that  after 
he  had  spread  his  skirt  over  us,  he  washed  us  with 
water,  that  is,  with  the  washing  of  sanctification. 
Eze.  xvi.  8,  9.  And  to  conclude  otherwise,  is  as  much 
as  to  say  that  an  unjustified  man  has  faith,  the 
Spirit,  and  the  graces  tliereof ;  which  to  say  is  to 
overthrow  the  gospel.  For  what  need  of  Christ's 
righteousness  if  a  man  may  have  faith  and  the 
Spirit  of  Christ  without  it,  since  the  Spirit  is  said 
to  be  the  earnest  of  our  inheritance,  and  that  by 
which  we  are  sealed  unto  the  day  of  redemption. 
Ep.  i.,  iv.  But  the  truth  is,  the  Spirit  which  makes 
our  person  good,  I  mean  that  which  sanctifies  our 
natures,  is  the  fruit  of  the  righteousness  which  is  by 
Jesus  Christ.  For  as  Clirist  died  and  rose  again 
before  he  sent  the  Holy  Ghost  from  heaven  to  his, 
so  the  benefit  of  his  death  and  resurrection  is  by 
God  bestowed  upon  us,  in  order  to  the  Spirit's 
possessing  of  our  souls. 

Second.  And  this  leads  me  to  the  second  thing, 
namely,  That  God  makes  a  man  rigJdeous  hy  pos- 
sessing *  of  him  with  a  principle  of  rigliteousness, 
even  with  the  spirit  of  rigliteousness.  Ro.  iv.  4, 5.  For 
though,  as  to  justification  before  God  from  the 
curse  of  the  law,  we  are  made  righteous  while  we 
are  ungodly,  and  yet  sinners ;  yet  being  made  free 
from    sin   thus,  we  forthwith  become,   through  a 


*  To  possess  with  or  of;  to  cause  to  po.^sess  or  to  be  pts- 
sesscd  wiili — 

'  At  llie  port  (Lord)  he  give  her  to  thy  hand. 
And  by  the  w  ay  possesse  tliee  what  sjie  is.' 

Troijtus  and  Cressida,  act  4.,  s.  4. 

'  ihou  liast  given  me  to  possess 

Lilc  111  iiiysell'  tor  ever.' 

Miltou's  Paradise  Lost,  hook  iii.,  243. 


THE   DESIRE   OF  THE   PJGHTEOUS   GRANTED. 


749 


change  wliich  the  Holy  Ghost  works  in  our  minds, 
the  servants  of  God.  Ro.  v.  7— o.  Hence  it  is  said, 
'  There  is  therefore  now  no  condemnation  to  them 
which  are  in  Christ  Jesus,  who  walk  not  after  tlie 
flesh,  but  after  the  Spirit.'  Ro.  viii.  1.  For  though, 
as  the  apostle  also  insinuates  here,  tliat  being  in 
Christ  Jesus  is  antecedent  to  our  walking  after  the 
Spirit;  yet  a  man  can  make  no  demonstration  of 
liis  being  in  Christ  Jesus,  but  by  his  walking  in  the 
Spirit  ;  because  the  Spirit  is  an  inseparable  com- 
panion of  imputed  righteousness,  and  immediately 
follows  it,  to  dwell  with  whosoever  it  is  bestowed 
upon.  Now  it  dwelling  in  us,  principles*  us  in 
all  the  powers  of  our  souls,  with  that  which  is 
righteousness  in  the  habit  and  nature  of  it.  Hence 
the  fruits  of  the  Spirit  are  called  '  the  fruits  of 
goodness  and  righteousness,'  as  the  fruits  of  a  tree 
are  called  the  fruit  of  that  tree.  Ep.  v.  9. 

And  again,  '  He  that  doth  righteousness  is 
righteous,'  not  only  in  our  first  sense,  but  even  in 
this  also.  For  who  can  do  righteousness  without 
he  be  principled  so  to  do?  who  can  act  reason  that 
hath  not  reason  ?  So  none  can  bring  forth  right- 
eousness that  hath  not  in  him  the  root  of  righteous- 
ness, which  is  the  Spirit  of  God,  which  comes  to 
us  by  virtue  of  our  being  made  sons  of  God.  1  Jn.  ii. 
19;  iii.  7.  Ga.  iv.  5— 7.  Hence  the  fruits  of  the  Spirit 
are  called  '  the  fruits  of  rigliteoiisness,  which  are 
by  Jesus  Christ  unto  the  glory  and  praise  of  God.' 
Piii.  i.  11.  Tliis  then  is  tlie  thing  we  say,  to  wit, 
that  he  that  is  made  righteous  unto  justifica- 
tion of  life  before  God,  is  also  habituated  with  a 
principle  of  righteousness,  as  that  which  follows 
tliat  righteousness  by  which  he  stood  just  before. 
1  say,  as  that  which  follows  it ;  for  it  comes  by 
.lesus  Christ,  and  by  our  being  justified  before 
God,  and  made  righteous  through  him. 

This  second  then  also  comes  to  us  before  we  do 
any  act  spiritually  good.  For  how  can  a  man  act 
righteousness  but  from  a  principle  of  righteousness? 
And  seeing  this  principle  is  not  of  or  by  nature, 
but  of  and  by  grace,  tlirough  Christ,  it  follows  tliat 
as  no  man  is  just  before  God  that  is  not  covered 
with  the  righteousness  of  Christ,  so  no  man  can  do 
righteousness  but  by  the  power  of  the  Spirit  of 
God  which  must  dwell  in  him.  Hence  we  arc  said 
tlirough  the  Spirit  to  mortify  the  deeds  of  the  body, 
which  works  are  preparatory  to  fruitful  actions. 
Tlie  husbandman,  says  Paul,  that  laboureth,  must 
first  be  partaker  of  the  fiuit ;  so  he  tiiat  worketh 
righteousness,  must  first  be  blessed  with  a  principle 
of  righteousness.  2  Ti.  ii.  l-C.  Men  must  have  eyes 
before  they  see,  tongues  before  they  spiak,  and  legs 
before  they  go;  even  so  must  a  man  be  made 
habitually  good  and  righteous  before  he  can  work 

*  Establishes  our  opinions,  or  fixes  them  in  us.     '  Our  youna; 
men  hein^  princip/ed  by  these  new  philosoplicrs.'— CV</(fo;//^ 
'  A  Parliament  so  principled  will  sink 
All  ancieut  scliuuls  ol  ctni>iic  in  (lis;rrare.' 

Dr.  loiiuy.—En. 


riuhtcousness.  This  then  is  the  second  thing. 
God  makes  a  man  righteous  by  possessing  him 
with  a  principle  of  righteousness;  wliich  jirinciple  is 
not  of  Tiature,  but  of  grace;  not  of  man,  but  of  God. 

Third.  The  man  in  the  text  is  pracfimlli/  righteous, 
or  one  that  declareth  himself  by  works  tlint  are 
good  ;  a  virtuous,  a  righteous  man,  even  as  the 
tree  declares  by  the  apple  or  plum  it  beareth  what 
manner  of  tree  it  is:  *  Ye  shall  know  them  by  their 
fruits.'  Mat.  vii.  IR.  Fruits  show  outwardly  what  the 
heart  is  principled  with:  show  me  then  thy  faith, 
which  abidcth  in  the  heart,  by  tliy  works  in  a  well 
spent  life.  Mark  how  the  apo-tle  words  it,  We 
being,  saith  he,  '  made  free  from  sin,  and  become 
servants  to  God,  have  our  fruit  unto  holiness,  and 
the  end  everlasting  life.'  R<).  vi.  33. 

Mark  his  order:  first  we  are  made  free  from  sin; 
now  that  is  by  being  justified  freely  by  the  grace 
of  God  through  the  redemption  which  is  in  Jesus 
Christ,  whom  God  has  set  forth  to  be  a  propitia- 
tion through  faith  in  his  blood.  Now  this  is  God's 
act,  without  any  regard  at  all  to  any  good  that  tlie 
sinner  has  or  can  accomplish ;  '  not  by  works  of 
righteousness  which  we  have  done,  but  according 
to  his  mercy  '  thus  he  saveth  us.  Tit.  iii.  5.  Ro.  iii.  24. 
2Ti.  i.  9.  Now,  being  made  free  from  sin,  what  fol- 
lows? We  become  the  servants  of  God,  that  is, 
by  that  turn  which  the  Holy  Ghost  makes  upon 
our  lieart  when  it  reconciles  it  to  the  Word  of 
God's  grace.  For  that,  as  was  said  afore,  is  the 
effect  of  the  indwelling  and  operation  of  the  Holy 
Ghost.  Now  having  our  hearts  thus  changed  by 
God  and  his  Word,  the  fruits  of  righteousness  put 
forth  themselves  by  us.  For  as  when  we  were  in 
the  flesh,  the  motions  of  sin,  which  is  in  our  mem- 
bers, did  bring  forth  fruit  unto  death,  so  now,  if 
we  are  in  the  Spirit,  and  we  are  not  in  the  flesh, 
but  in  the  Spirit,  if  so  be  the  Spirit  of  Christ  dwells 
in  us,  by  the  motions  and  workings  of  that  we  have 
our  fruit  unto  holiness,  and  the  end  everlasting  life. 

Ro.  viii.  G,  9 

Eut  now  by  these  fruits  we  are  lu-itlK-r  made 
riohteous  nor  good;  for  the  apple  niak«.'th  not  the 
tree  good,  it  only  declares  it  so  to  he.  Here  there- 
fore all  those  are  mistaken  that  think  to  be  right- 
eous by  doing  of  righteous  actions,  or  good  by  doing 
o-ood.  A  man  must  first  be  righteous,  or  he  cannot 
do  righteousness ;  to  wit,  that  which  is  evangeli- 
cally such.  Now  if  a  man  is, 'and  must  be  right- 
eous,before  he  acts  righteousness,  then  all  liisworks 
arc  born  too  late  to  make  him  just  before  God;  for 
bis  work.s,  if  they  be  right,  flow  from  the  heart  of 
a  ri'-^hteous  man,  of  a  man  that  had.  before  he  had 
any  good  work,  a  twofold  righteousness  bestowi-d 
on  him ;  one  to  make  him  righteous  in  the  sight  of 
God,  the  other  to  principle  him  to  be  righteous 
before  the  world.  '  That  he  might  be  called  a  tree 
of  rii,^liteousness,  the  planting  of  the  Lord,  that  ho 
nii<flit  be  irh'rified.'  u.  lxiii.3. 


750 


THE   DESIRE   OF   THE   lUGIITEOUS   GRANTED. 


Tlie  wftiit  of  iiiHlci-standiiiir  of  tliis,  is  tliat  which 
keeps  so  many  in  a  mist  of  darlciicss  about  tlie  way 
of  salvation.  '  For  they,  poor  hearts  !  wlien  they 
hear  of  the  need  that  they  have  of  a  righteousness 
to  cmnnicnd  them  to  God,  being  ignorant  of  the 
righteousness  of  God,  that  is,  of  that  which  God 
iiirputeth  to  a  man,  and  that  by  which  lie  counteth 
him  righteous,  have  it  not  in  their  thoughts  to  ac- 
cept of  tliat  unto  justification  of  life.  But  presently 
betake  themselves  to  the  law  of  works,  and  fall  to 
work  there  for  the  performing  of  a  righteousness, 
that  they  may  be  accepted  of  God  for  the  same;  and 
so  submit  not  themselves  to  the  righteousness  of 
God,  by  which,  and  by  which  only,  the  soul  stands 
just  bfifurc  God.  Ro.  x.  1-R.  Wherefore,  I  say,  it  is 
necessary  that  this  be  distinctly  laid  down.  That 
a  man  must  be  righteous  first,  even  before  he  doth 
righteousness;  the  argument  is  plain  from  the  order 
of  nature :  '  For  a  corrupt  tree  cannot  bring  forth 
good  fruit:'  wherefore  make  the  tree  good,  and  so 
his  fruit  good  ;  or  the  tree  corrupt,  and  his  fruit 
corrupt.  Lu.  vi.  43. 

Reason  also  says  the  same,  for  how  can  Blacks 
beget  white  children,  when  both  father  and  mother 
are  black  ?     How  can  a  man  without  grace,  and 
the  spirit  of  grace,  do  good;  nature  is  defiled  even 
to  the  mind  and  conscience ;  how  then  can  good 
fruit  come  from  such  a  stock  ?  Tit.  i.  15.     Besides, 
God  aceepteth  not  any  work  of  a  person  wdiich  is 
not  first  accepted  of  him  ;  '  The  Lord  hath  respect 
unto  Abel  and  to  his  offering.'  Ge.  iv.  4.     To  Abel 
first,  that  is,  before  that  Abel  offered.     But  how 
could  God  have  respect  to  Abel,  if  Abel  was  not 
pleasing  in  his  sight  ?  and  how  could  Abel  be  yet 
pleasing  in  his  sight,  for  the  sake  of  his  own  righte- 
ousness, when  it  is  plain  that  Abel  had  not  yet 
done  good  works  ?  he  was  therefore  first  made  ac- 
ceptable in  the  sight  of  God,  by  and  for  the  sake 
of  that  righteousness  which  God  of  his  grace  had 
]iut  upon  him  to  justification  of  life ;  through  and 
liy  which  also  the  Holy  Ghost  in  the  graces  of  it 
dwelt  in  Abel's  soul.      Now  Abel  being  justified, 
and  also  possessed  with  this  holy  principle,  he  ofi"ers 
his  sacrifice  to  God.     Hence  it  is  said,  that  he  of- 
fered •  by  faith,'  by  the  faith  which  he  had   prece- 
dent ti)  his  offering;  for  if  through  faith  he  offered, 
he  had  that  faith  before  he  offered  ;  that  is  plain. 
Now  his  faith  looked  not  for  acceptance  for  the 
sake  of  what  he  offered,  but  for  the  sake  of  tliat 
righteousness  which  it  did  apprehend  God  had  al- 
ready put  upon  him,  and  by  which  he  was  made 
righteous ;  wherefore  his  offering  was  the  offering 
of  a  rigliteous  man,  of  a  man  matle  rigliteous  first; 
and  so  the  te.xt  snith,  •  By  faith  Abel  ofiered  unto 
God  a  more  excellent  sacrifice  than  Cain,  by  which 
he  obtained  witness  that  he  was  righteous;'  lie.  xi.4. 
that  is  antecedent  to  his  offering;  for  he  had  faith 
111  Christ  to  come,  by  which  he  was  made  right- 
eous; he  also  had  the  spirit  of  faith,  by  which  he 


was  possessed  with  a  righteous  principle;  and  so 
being  in  this  manner  made  righteous,  righteous  be- 
fore God,  and  also  principled  to  work,  he  comes 
and  offereth  his  more  acceptable  sacrifice  to  God. 
For  this,  all  will  grant,  namely,  that  the  works  of 
a  I'ighteous  man  are  more  excellent  than  are  eve.i 
the  best  works  of  the  wicked.  Hence  Cain's  works 
came  behind;  for  God  had  not  made  him  righteous, 
had  no  respect  unto  his  person,  had  not  given  him 
the  Spirit  and  faith,  whereby  alone  men  are  made 
capable  to  offer  acceptably:  '  But  unto  Cain  and  to 
his  offering,  the  Lord  had  not  respect.'  Ge.  iv.  5. 

From  all  which  it  is  manifest,  that  the  person 
must  he  accepted  before  the  duty  performed  can 
he  pleasing  unto  God.  And  if  the  person  must 
first  be  accepted,  it  is  evident  that  the  person  must 
first  be  righteous  ;  but  if  the  person  be  righteous 
before  he  doth  good,  then  it  follows  that  he  is 
made  righteous  by  righteousness  that  is  none  of 
his  own,  that  he  hath  no  hand  in,  further  than  to 
receive  it  as  the  gracious  gift  of  God.  Deny  this, 
and  it  follows  that  God  aceepteth  men  without  re- 
spect to  righteousness;  and  then  what  follows  that, 
but  that  Christ  is  dead  in  vain  ? 

We  must  not  therefore  be  deceived,  '  He  that 
doeth  righteousness  is  righteous,  even  as  he,'  the 
Lord,  '  is  righteous.'  i  Jn.  iii.  7.  He  doth  not  say  he 
that  doth  righteousness  shall  he  righteous ;  as  if 
his  doing  works  would  make  him  so  before  God; 
but  he  that  doth  righteousness  is  righteous,  ante- 
cedent to  his  doing  righteousness.  And  it  must 
be  thus  understood,  else  that  which  follows  signi- 
fies nothing;  for  he  saith,  '  He  that  doth  righteous- 
ness is  righteous,  even  as  he,'  the  Lord  his  God,  'is 
lighteous.'  But  how  is  the  Lord  righteous  ?  Even 
antecedent  to  his  works.  The  Lord  was  righteous 
before  he  wrought  righteousness  in  the  world;  and 
even  so  are  we,  to  wit,  every  child  of  God.  '  As 
he  is,  so  are  we,  in  this  world  ! '  iJn.  iv.  17.  But  we 
must  in  this  admit  of  this  difference;  the  Lord  was 
eternally  and  essentially  righteous  before  he  did 
any  work,  but  we  are  imputatively  righteous,  and 
also  made  so  by  a  second  work  of  creation,  before 
w-e  do  good  works.  It  holds  therefore  only  as  to 
order;  God  was  righteous  before  he  made  the  world, 
and  we  are  righteous  before  we  do  good  works. 
Thus,  therefore,  we  have  described  the  righteous 
man.  First.  He  is  one  whom  God  makes  right- 
eous, by  reckoning  or  imputation.  Second.  He  is 
one  that  Gud  makes  righteous  by  possessing  of  him 
with  a  principle  of  righteousness.  Third.  He  is  one 
that  is  practically  righteous.  Nor  dare  I  give  a 
narrower  description  of  a  righteous  man  than  this; 
nor  otherwise  than  thus. 

1.  I  dare  not  give  a  narrower  description  of  a 
righteous  man  than  this,  because  whoever  pretends 
to  justification,  if  he  be  not  sanctified,  pretends  to 
wliat  he  is  not;  and  whoever  pretends  to  sanctifica- 
tion,  if  he  shows  not  the  fruits  thereof  by  a  holy 


THE   DESIRE   OF   THE   RIGHTEOUS   GRANTED. 


751 


life,  lie  decelveth  liis  own  heart,  and  professeth  but 
in  vain.*  Ja.  i.  2;!— 27. 

2.  Nor  dare  I  give  tliis  description  otherwise 
than  thus,  because  there  is  a  real  distinction  to  be 
put  between  that  righteousness  by  wliich  we  should 
be  just  before  God,  and  that  which  is  in  us  a  prin- 
ciple of  sanctiflcation;  the  first  being  the  obedience 
of  the  Son  of  God  without  us,  the  second  being  the 
work  of  the  Spirit  in  our  heai'ts.  There  is  also  a 
difference  to  be  put  betwixt  the  principle  by  which 
we  work  righteousness,  and  the  works  themselves; 
as  a  difference  is  to  be  put  betwixt  the  cause  and 
the  effect,  the  tree  and  the  apple. 

[What  are  the  desires  of  a  righteous  man  ?] 

SECOND.  I  come  now  to  the  second  thing  into 
which  we  are  to  inquire,  and  that  is, 

What  are  the  desires  of  a  righteous  man  ? 

My  way  of  handling  this  question  shall  be,  First, 
To  speak  of  the  nature  of  desire  in  the  general. 
Second,  And  then  to  show  you,  more  particularly, 
what  are  the  desires  of  the  righteous. 

[Desires  in  general.] 

First.  For  the  first ;  desires  in  general  may  be 
thus  described: — They  are  the  workings  of  the 
heart  or  mind,  after  that  of  which  the  soul  is  per- 
suaded that  it  is  good  to  be  enjoyed ;  this,  I  say, 
is  so  without  respect  to  regulation  ;  for  we  speak 
not  now  of  good  desires,  but  of  desires  themselves, 
even  as  they  flow  from  the  heart  of  a  human  crea- 
ture; I  say,  desires  are  or  may  be  called,  the  work- 
ing of  the  heart  after  this  or  that ;  the  strong 
motions  of  the  mind  unto  it.  Hence  the  love  of 
women  to  their  husbands  is  called  'their  desires;' 
Ge.  iii.  16,  and  the  wife  also  is  called  '  the  desire  of 
thine'  the  husband's  'eyes.'  Eze.  xxiv.  is.  Also  love 
to  woman,  to  make  her  one's  wife,  is  called  by  the 
name  of  '  desire.'  De.  xxi.  lo,  ii.  Now,  how  strong 
tlie  motions  or  passions  of  love  are,  who  is  there 
that  is  an  utter  stranger  thereto  ?  Ca.  viii.  6, 7. 

Hunger  is  also  a  most  vehement  thing;  and  that 
which  is  called  'hunger'  in  one  place,  is  called 
*  desire'  in  another;  and  he  desired  'to  be  fed  with 
the  crumbs  which  fell  from  the  rich  man's  table.' 
Lu.  xvi.  21.  Ps.  cxiv.  16.  Exceeding  lustings  are  called 
'  desires, '  to  show  the  vehemency  of  desires.  Ps. 
cvL  14 ;  ixxviii.  27-30.  Longings,  pautiugs,  thirstings, 
prayers,  ka.,  if  there  be  any  life  in  them,  are  all 
Iruits  of  a  desirous  soul.  Desires  therefore  flow 
from  the  consideration  of  the  goodness,  or  profit- 

*  Where  is  thu  man,  except  he  be  a  willul  pervertcr  of 
Divine  truth,  who  can  charge  the  doctrines  of  grace  with 
licentiousness ?  All  hope  of  electiou  or  piedcstiuatiou  arises 
Iroin  conformity  to  the  image  of  Christ.  Vaiu  is  hope  except 
it  is  founded  upon  redemption /)-o™  the  curse,  to  walk  in  new- 
ness and  lioliness  of  life ;  equally  vain  is  a  hope  founded  oa 
the  wicked  assumption  of  man  to  the  power  of  forgiveuess  of 

Eic— iiD. 


ablencss,  or  pleasurableucss  of  a  thing  ;  yea,  all 
desires  flow  from  thence;  for  a  man  desires  not 
that  about  which  he  has  had  no  consideration, 
nor  that  neither  on  whieli  he  has  thougiit,  if  he 
doth  not  judge  it  will  yield  him  something  worth 
desiring. 

When  Eve  saw  that  the  forbidden  fruit  was  a 
beautiful  tree — though  her  sight  deceived  her — 
then  she  desired  it,  and  took  thereof  herself,  and 
gave  to  her  husband,  and  he  did  eat;  yea,  saith  the 
text,  '  when  she  saw  that  it  was  a  tree  to  be  de- 
sired, to  make  one  wise,  she  took.'  Ge.  i.L  6.  Hence 
that  which  is  called  '  coveting '  in  one  place,  is 
called  'desiring'  in  another;  for  desires  are  crav- 
ing ;  and  by  desires  a  man  seeks  to  enjoy  what  is 
not  his.  Ex.  XX.  17.  De.  v.  21.  From  all  these  things, 
therefore,  we  see  what  desire  is.  It  is  the  work- 
ing of  the  heart,  after  that  which  the  soul  is  per- 
suaded that  it  is  good  to  be  enjoyed ;  and  of  them 
there  are  these  two  effects. 

First.  One  is — on  a  supposition  that  the  soul  is 
not  satisfied  with  what  it  has — to  cause  the  soul  to 
range  and  hunt  through  the  world  for  something 
that  may  fill  up  that  vacancy  that  yet  the  soul  finds 
in  itself,  and  would  have  supplied.  Hence  desires 
are  said  to  be  wandering,  and  the  soul  said  to  walk 
by  them ;  '  Better  is  the  sight  of  the  eyes  than  the 
wandering  of  the  desire,'  or  than  the  walking  of 
the  soul.  lie.  vi.  8, 9.  Desires  are  hunting  things,  and 
how  many  things  do  some  empty  soids  seek  after, 
both  as  to  the  world,  and  also  as  to  religion,  who 
have  desirous  minds  ! 

Second.  The  second  effect  is,  If  desires  be  strong, 
they  carry  all  away  with  them  ;  they  are  all  like 
Samson,  they  will  pull  down  tlie  gates  of  a  city ; 
but  they  wi!l  go  out  abroad  ;  uothing  can  stop  the 
current  of  desires,  but  the  enjoyment  of  the  thing 
desired,  or  a  change  of  opinion  as  to  the  wortli  or 
want  of  worth  of  the  thing  that  is  desired. 

[  What  are  the  desires  of  the  righteous.] 
Second.  But  we  will  now  come  to  the  thing  more 
particularly  intended,  which  is.  To  s/mu  wliaX  are 
the  desires  of  the  righteous;  that  is  that  which 
the  text  calls  us  to  the  consideration  of,  because 
it  saith,  'The  desire  of  the  righteous  shall  he 
granted.' 

We  have  hitherto  spoken  of  desires,  as  to  tlie 
nature  of  them,  without  respect  to  them  as  good  or 
bad ;  but  now  we  shall  speak  to  them  as  tiiey  are 
the  effects  of  a  sanctified  mind,  as  they  are  the 
breathings,  pantings,  lustings,  hungerings,  and 
thirstings  of  a  righteous  man.  Tiie  text  says  'the 
desire  of  the  righteous  shall  he  granted;'  what  then 
are  the  desires  of  the  righteous?  Now  1  will, 
Fird.  Spea.k  to  their  desires  in  the  general,  or  with 
reference  to  them  as  to  their  bulk.  Second.  1  will 
speak  to  them  more  particularly  as  they  work  this 
1  way  and  that. 


f53 


THE  DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


[77ie  desires  of  the  righteous  in  the  general] 

First.  For  their  desires  in  the  general:  the  same 
Solotnon  tliiit  saith,  '  The  desire  of  the  righteous 
fliall  be  granted,'  saith  also,  'The  desire  of  the 
righteous  w  only  good.'  Pr.  xi.  23.  This  text  giveth 
us,  in  the  general,  a  description  of  the  desires  of  a 
ri'i-htcous  man ;  and  a  sharp  and  smart  description 
it  is:  for  where,  may  some  say,  is  tlien  the  riglit- 
eous  man,  or  tlie  man  that  hath  none  but  good  de- 
sires ?  and  if  it  be  answered  they  are  good  in  the 
main,  or  good  in  the  general,  yet  that  will  seem  to 
citme  siiort  of  an  an;<wer:  for  in  that  he  saith 
•  tlie  desires  of  the  rigliteous  are  only  good,'  it  is 
as  much  as  to  say,  that  a  righteous  man  lias  none 
but  good  desires,  or  desireth  nothing  but  things 
that  are  good.  Wherefore,  before  we  go  any 
further,  I  must  labour  to  reconcile  the  experience 
of  good  men  with  this  text,  which  thus  gives  us  a 
description  of  the  desires  of  the  righteous. 

A  righteous  man  is  to  be  considered  raore  gene- 
raUy,  or  more  stridbj. 

1.  More  generalli/,  as  he  consisteth  of  tlie  whole 
man,  of  flesh  and  spirit,  of  body  and  soul,  of  grace 
and  nature;  now  consider  him  tliu«,  and  you  can 
by  no  means  reconcile  the  text  with  his  experience, 
nor  his  experience  with  the  text.  For  as  he  is 
body,  flesh,  and  nature — for  all  these  are  with 
him,  though  he  is  a  righteous  man — so  he  has 
desires  vastly  difi"erent  from  those  described  by 
this  text,  vastly  difiiering  from  what  is  good ;  yea, 
what  is  it  not,  that  is  naught,  that  the  flesh  and 
nature,  even  of  a  righteous  man,  will  not  desire? 
'  Do  ye  think  that  the  Scripture  saith  in  vain, 
The  spirit  that  dwelleth  in  us  lustetli  to  envyV 
Ja.  iv.  5.  And  again,  '  In  me,  that  is,  in  my  flesh, 
dwelleth  no  good  thing.'  Ro.  vii.  is.  And  again,  'The 
flesh  lusteth  against  the  spirit.'  Ga.  v.  u.  And  again. 
The    lusts    thereof   do    'war    against    the    soul.' 

IPe.  ii.  11. 

From  all  these  texts  we  find  that  a  rigliteous 
man  has  other  workings,  lusts,  and  desires  than 
such  only  that  are  good ;  here  then,  if  we  consider 
of  a  righteous  man  thus  generally,  is  no  place  of 
agreement  betwixt  him  and  this  text.  We  must 
consider  of  him,  then,  in  the  next  place,  more 
strictly,  as  he  may  and  is  to  be  distinguished  from 
his  flesh,  his  carnal  lusts,  and  sinful  nature. 

2.  More  dridly.  Then  a  righteous  man  is  taken 
sometimes  as  to  or  for  his  best  part,  or  as  he  is  a 
SECOND  CREATION ;  and  SO,  Or  as  so  considered,  his 
desires  are  only  good. 

(1.)  lie  is  taken  sometimes  as  to  or  for  his  best 
part,  or  as  he  is  a  second  creation,  as  these  scrip- 
tures declare:  '  If  any  man  he  in  Christ,  he  is  a 
new  creature,  -  all  things  are  become  new.'  2  Co.  v.  17. 
'  Created  in  Christ  Jesus. '  Kp.  u.  lo.  «  Born  of  God.' 
Jn.  iii.  1  jn.  ill.  9.  Become  heavenly  things,  renewed 
nttor  the  image  of  him  that  created  them:  Coi.  m.  lo. 


lie.  w.  23.  and  the  like.  By  all  which  places,  the 
sinful  flesh,  the  old  man,  the  law  of  sin,  the  out- 
ward man,  all  which  are  corrupt  according  to  the 
deceitful  lusts,  are  excluded,  and  so  pared  off  from 
the  man,  as  he  is  righteous;  for  his  *  delight  in  the 
law  of  God  '  is  '  after  the  invard  man.'  And  Paul 
himself  was  forced  thus  to  distinguish  of  himself, 
before  he  could  come  to  make  a  right  judgment  in 
this  matter;  saith  he,  '  That  which  I  do,  I  allow 
not ;  what  I  would,  do  I  not;  but  wdiat  I  hate,  that 
do  I.'  See  you  not  here  how  he  cleaves  himself 
in  twain,  severing  himself  as  he  is  spiritual,  from 
himself  as  he  Is  carnal;  and  ascribeth  his  motions 
to  what  is  good  to  himself  only  as  he  is  spiritual, 
or  the  new  man:  '  If  then  I  do  that  which  I  would 
not,  I  consent  to  the  law  that  it  is  good.'  Ro.  vU. 

But  I  trow.  Sir,  your  consenting  to  what  is  good 
is  not  by  that  part  wdiich  doth  do  what  you  would 
not;  no,  no,  saith  he,  that  which  doth  do  what  I 
would  not,  I  disown,  and  count  it  no  part  of  sanc- 
titied  Paul:  '  Now  then  it  is  no  more  I  that  do  it, 
but  sin  that  dwelleth  in  me;  for  -  in  me,  that  is, 
in  my  flesh,  dwelleth  no  good  thing:  for  to  will  is 
present  with  me;  but  hoio  to  perform  that  which  is 
good,  I  find  not:  for  the  good  that  I  would,  I  do 
not ;  but  the  evil  which  I  would  not,  that  1  do: 
Now,  if  I  do  that  I  would  not,  it  is  no  more  I  that 
do  it,  but  sin  that  dwells  in  me.'  Ro.  vU.  Thus  you 
see  Paul  is  forced  to  make  two  men  of  himself, 
saying,  I  and  I;  I  do;  I  do  not;  I  do,  I  would  not 
do;  svliat  I  hate,  that  I  do.  Now  it  cannot  be  the 
same  I  unto  whom  these  contraries  are  applied; 
but  his  sinful  flesh  is  one  I,  and  his  godly  mind  the 
other:  and  indeed  so  he  concludes  it  in  this  chap- 
ter, saying,  •  So  then  with  the  mind  I  myself  serve 
the  law  of  God,  but  with  the  flesh  the  law  of  sin.' 
Thus  therefore  the  Christian  man  must  distin- 
guish concerning;  himself;  and  doinac  so,  he  shall 
find,  though  he  has  flesh,  and  as  he  is  such,  he 
hath  lusts  contrary  to  God:  yet  as  he  is  a  new 
creature,  he  allows  not,  but  hates  the  motions  and 
desires  of  the  flesh,  and  consents  to,  and  wills  and 
delights  in  the  law  of  God.  Ro.  w.  17—2:2.  Yea,  as 
a  new  creature,  he  can  do  nothing  else:  for  the 
new  man,  inward  man,  or  hidden  man  of  the  heart, 
being  the  immediate  work  of  the  Holy  Ghost,  and 
consisting  only  of  that  which  is  divine  and  heavenly, 
cannot  breathe,  or  act,  or  desire  to  act,  in  ways 
and  courses  that  are  carnal.  Wherefoi'e,  in  this 
sense,  or  as  the  righteous  man  is  thus  considered, 
'  his  desires  are  only  good,' 

(2.)  As  the  righteous  man  must  here  be  taken 
for  the  best  part,  for  the  I  that  would  do  good,  for 
the  I  that  hates  the  evil;  so  again,  we  must  con- 
sider of  the  desires  of  this  righteous  man,  as  they 
flow  from  that  fountain  of  grace,  which  is  the  Holy 
Ghost  within  him  ;  and  as  they  are  immediately 
mixed  with  those  foul  channels,  in  and  through 
which  they  must  pass,  before  they  can  be  put  forth 


THE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


751 


into  acts.  For  though  the  desire,  as  to  its  birth, 
and  first  being,  is  only  good ;  yet  before  it  comes 
into  niuch  motion,  it  gathers  that  from  the  defile- 
ments of  the  passages  through  which  it  comes,  as 
makes  it  to  bear  a  tang  of  flesh  and  weakness  in 
the  skirts  of  it;  and  the  evil  that  dwells  in  us  is  so 
universal,  and  also  always  sp  ready,  that  as  sure 
as  there  is  any  motion  to  M-hat  is  good,  so  sure 
evil  is  present  with  it ;  '  for  M'hen  '  or  whenever  '  I 
would  do  good,'  says  Paul,  'evil  is  present  with 
me. '  Ro.  vii.  21.  Hence  it  follows,  that  all  our  graces, 
and  so  our  desires,  receive  disadvantage  by  our 
flesh,  that  mixing  itself  with  what  is  good,  and  so 
abates  the  excellency  of  the  good. 

There  is  a  spring  that  yieldeth  water  good  and 
clear,  but  the  channels  through  which  this  water 
comes  to  us  are  muddy,  foul,  or  dirty:  now,  of  tiie 
channels  the  waters  receive  a  disadvantage,  and  so 
come  to  us  as  savouring  of  what  came  not  with 
them  from  the  fountain,  but  from  the  channels. 
This  is  the  cause  of  the  coolness,  and  of  the  weak- 
ness, of  the  flatness,  and  of  the  many  extravagan- 
cies that  attend  some  of  our  desires.  They  come 
warm  from  the  Spirit  and  grace  of  God  in  us;  but 
as  hot  water  running  through  cold  pipes,  or  as  clear 
water  running  through  dirty  conveyances,  so  our 
desires  [cool  and]  gather  soil. 

You  read  in  Solomon's  Ecclesiastes  of  a  time 
when  desires  fail,  for  that  '  man  goeth  to  his  long- 
home.'  Ec.  xii.  5.  And  as  to  good  desires,  there  is 
not  one  of  them,  when  we  are  in  our  prime,  but 
they  fail  also  as  to  the  perfecting  of  that  which  a 
man  desires  to  do.  '  To  will  is  present  with  me,' 
says  Paul,  '  but  how  to  perform  that  which  is  good 
I  find  not.'  Ro.  vii.  18.  To  will  or  to  desire,  that  is 
present  with  me,  but  when  I  have  willed  or  desired 
to  do,  to  perform  is  what  I  cannot  attain  to.  But 
why  not  attain  to  a  performance?  Why,  says  lie, 
I  find  a  law  '  in  my  members  warring  against  the 
law  of  my  mind  ;'  and  this  law  takes  me  prisoner, 
and  brings  '  me  into  captivity  to  the  law  of  sin, 
which  is  in  my  members.'  Ro. vii. 23.  Now,  where 
things  willed  and  desired  meet  with  such  obstruc- 
tions, no  marvel  if  our  willing  and  desiring,  though 
they  set  out  lustily  at  the  beginning,  come  yet 
lame  home  in  conclusion. 

There  is  a  man,  when  he  first  prostrates  himself 
before  God,  doth  it  with  desires  as  warm  as  fire 
coals ;  but  erewhile  he  finds,  for  all  that,  that  the 
metal  of  those  desires,  were  it  not  revived  with 
fresh  supplies,  would  be  quickly  spent  and  grow 
cold.*  But  yet  the  desire  is  good,  and  only  good, 
as  it  comes  from  the  breathing  of  the  Spirit  of 
God  within  us.     We  must  therefore,  as  1  said,  dis- 

*  This  is  admirably  illustrated  by  the  Interpreter  in  the 
Pilgrims  Prvgress.  He  shows  Christian  a  fire  buruing  against 
the  wall,  and  one  standing  by  it,  always  casting  much  water 
i.pon  it  to  quench  it,  yet  did  'the  fire  burn  higher  and  hotter. 
Chnstian  wonders  until  he  is  taken  behind  the  wall,  and  sees 
VOL.  I. 


tinguish  betwixt  what  is  good  and  that  which  doth 
annoy  it,  as  gold  is  to  be  distinguished  from  the 
earth  and  dross  that  doth  attend  it.  The  man  that 
believed  desired  to  believe  better,  and  so  cries  out, 
'Lord,  help  mine  unbelief.'  Mar.  ix.  24.  The  man 
that  feared  God  desired  to  fear  him  better,  saying, 
•I  desire  to  fear  thy  name.'  Ne  i.  ii.  But  these 
desires  failed,  as  to  the  performance  of  what  was 
begun,  so  that  they  were  forced  to  come  off  but 
lamely,  as  to  their  faith  and  fear  they  had ;  yet 
the  desires  were  true,  good,  and  such  as  was  ac- 
cepted of  God  by  Christ;  not  according  to  what 
they  had  not,  but  as  to  those  good  motions  which 
they  had.  Distinguish  then  the  desires  of  the 
righteous  in  the  nature  of  them,  from  that  corrup- 
tion and  weakness  of  ours  that  cleaveth  to  them, 
and  then  again,  '  they  are  only  good.' 

(3.)  There  is  another  thing  to  be  considered,  and 
thai  is,  the  diflerent  frames  that  our  inward  man  ia 
in  while  we  live  as  pilgrims  in  the  world.  A  man, 
as  he  is  not  always  well  without,  so  neither  is  he 
always  well  within.  Our  inward  man  is  subject 
to  transient,  though  not  to  utter  decays.  l3.  i.  5. 
And  as  it  is  when  the  outward  man  is  sick,  strength 
and  stomach,  and  lust,  or  desire  fails,  so  it  is  when 
our    inward    man    has    caught    a    cold    likewise. 

Eze.  xxxiv.  4. 

The  inward  man  I  call  the  new  creature,  of 
which  the  Spirit  of  God  is  the  support,  as  my  soul 
supports  my  body.  But,  1  say,  this  new  nian  is 
not  always  well.  He  knows  nothing  that  knows 
not  this.  Now  being  sick,  things  fail.  As  when 
a  man  is  not  in  health  of  body,  his  pulse  beats  so 
as  to  declare  that  he  is  sick;  so  Avhen  a  man  is  not 
well  within,  his  inward  pulse,  which  are  his  de- 
sires— for  I  count  the  desires  for  the  pulse  of  the 
inward  man — they  also  declare  that  the  man  is  not 
well  within.  They  beat  too  little  after  God,  weak 
and  faintly  after  grace;  they  also  have  their  halts, 
they  beat  not  evenly,  as  when  the  soul  is  well,  but 
so  as  to  manifest  all  is  not  well  there. 

We  read  that  the  church  of  Sardis  was  under 
sore  sickness,  insomuch  that  some  of  her  things 
were  quite  dead,  and  they  that  were  not  so  were 
yet  ready  to  die.  r.e.  iii. .'.  Yet  'life  is  life,'  we 
say,  and  as  long  as  there  is  a  pulse,  or  breath, 
though  breath  scarce  able  to  shake  a  feather,  we 
cast  not  away  all  hope  of  life.  Desires,  then, 
though  they  be  weak,  are,  notwithstanding,  true 
desires,  if  they  be  the  desires  of  the  righteous  thus 
described,  and  therefore  are  truly  good,  according 
to  our  text.  David  says  he  '  opened  his  mouth 
and  panted,'  for  he  longed  for  God's  couimaud- 
mcnts.    Ts.  cxix.  131.      This  was  a   sickness,  but  not 


Christ  secretly  pouring  the  oil  of  grace  info  the  fire.  Before 
Buiiyan  had  been  behind  the  wall,  he  was  scared  by  the  father 
of  lies,  who  suggested  to  him—'  You  arc  vppy  hot  fur  mercy, 
but  I  will  cool  you,  though  I  be  seveii  years  in  chilling  your 
heart.'  Gracn  Aboxindimj,  No.  ]1S. — Eu. 
.')  C 


754 


THE  DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


•such  a  one  ns  wo  have  been  speakinsf  of.  The 
.-pouso  also  cried  out  that  she  was  '  sick  of  love.' 
Such  sickness  would  do  us  good,  for  in  it  the  pulse 
beats  stronijly  well.  Ca.  v.  8. 
[Some  objections  answered.] 
Object.  Hut  it  may  be  objected.  I  am  yet  in  doubt 
of  tlie  goodness  of  my  desires,  both  because  my 
desires  run  both  ways,  and  because  those  that  run 
towards  sin  and  the  world  seem  more  and  stronger 
than  those  that  run  after  God,  and  Clirist,  and 
grace. 

Avs.  There  is  not  a  Christian  under  heaven  but 
has  desires  that  run  both  ways,  as  is  manifest  from 
what  hath  been  said  already.  Flesh  will  be  flesh  ; 
grace  shall  not  make  it  otherwise.  By  flesh  I 
mean  that  body  of  sin  and  death  that  dwelleth  in 
the  godly,  Ro.  vi.  6.  As  grace  will  act  according  to 
its  nature,  so  sin  will  act  according  to  the  nature 
of  sin.  Ep.  ii  3.  Now,  the  flesh  has  desires,  and  the 
desires  of  the  flesh  and  of  the  mind  are  both  one 
in  the  ungodly;  thank  God  it  is  not  so  in  thee! 
Ro.  vu.  24.  The  flesh,  I  say,  hath  its  desires  in  the 
godly ;  hence  it  is  said  to  lust  enviously ;  it  lusts 
against  tlie  Spirit ;  '  The  flesh  lusteth  against  the 
Spirit.*  Ga.T.  17.  And  if  it  be  so  audacious  as  to  fly 
in  the  face  of  the  Holy  Ghost,  wonder  that  thou 
art  not  wholly  carried  away  with  it!   Ro.  vii.  25. 

Object.  But  those  desires  that  run  to  the  world 
and  sin  seem  most  and  strongest  in  me. 

Answ.  The  works  of  the  flesh  are  manifest;  that 
is,  more  plainly  discovered  even  in  the  godly  than 
are  the  works  of  the  Holy  Ghost.  Ga.  v.  19.  And  this 
their  manifestation  ariscth  from  these  following 
particulars : 

1.  We  know  the  least  appearance  of  a  sin  bet- 
ter by  its  native  hue  than  we  know  a  grace  of  the 
Spirit.  2.  Sin  is  sooner  felt  in  its  bitterness  to  and 
upon  a  sanctified  soul  than  is  the  grace  of  God,  A 
little  aloes  will  be  sooner  tasted  than  will  mucli 
feweet.  thougli  mixed  therewith,  3,  Sin  is  dreadful 
and  murderous  in  the  sight  of  a  sanctified  soul : 
wherefore  tli.^  apprehending  of  that  makes  us  often 
forget,  and  ofien  question  whether  Ave  have  any 
grace  or  no.  4.  (irace  lies  deep  hi  the  hidden  part, 
but  sin  lies  high,  and  floats  above  in  the  flesh; 
wherefore  it  is  easier,  oftener  seen  than  is  the  grace 
of  G«.d.  r*.  ii.6.  The  little  fishes  swim  on  the  top 
of  the  water,  but  the  biggest  and  best  keep  down 
below,  and  so  are  seldoiner  seen,  5.  Grace,  as  to 
quantity,  seems  less  than  sin.  What  is  leaven,  or  a 
grain  of  mustard  seed,  to  the  bulky  lump  of  a  body 
<^>i  death.  Mat.  n,..  ;ii_3s.  6.  Sin  is  seen  by  its  own 
darkness,  and  ai.-o  in  the  light  of  the  Spirit;  but 
ilic  Spirit  itself  ucither  di.^covers  itself,  nor  yet  its 
graces,  by  ev«-ry  glanco  of  its  own  light.  7,  A  man 
may  have  the  Spirit  busily  at  work  in  him.  lie  may 
uiao  have  many  of  his  graces  in  their  vigorous  acts, 
und  yet  may  be  greatly  ignorant  of  either;  where- 
fore we  are  not  competent  judges  in  this  case. 


There  may  a  thousand  acts  of  grace  pass  through 
thy  soul,  and  thou  be  sensible  of  few,  if  any,  of 
them.*  8.  Do  you  think  that  he  that  repents,  be- 
lieves, loves,  fears,  or  humbles  himself  before  God, 
and  acts  in  other  graces  too,  doth  always  know 
what  he  doth  ?  No,  no ;  grace  many  times,  even 
in  a  man,  is  acted  by  him,  unawares  unto  him. 
Did  Gideon,  think  you,  believe  that  he  was  so 
strong  in  grace  as  he  was?  Nay,  was  he  not  ready 
to  give  the  lie  to  the  angel,  when  he  told  him  God 
was  with  him  ?  Ju.  vi.  12, 13.  Or  what  do  you  think 
of  David,  when  he  said  he  was  cast  oflP  fiom  God's 
eyes?  Pa. xxxi. 22.  Or  of  Heman,  when  he  said  he 
was  free  among  them  whom  God  remembered  no 
more?  Ps.  ixxxviii.  Did  these,  then,  see  their  graces 
so  clear,  as  they  saw  themselves  by  their  sins  to 
be  unworthy  ones?  I  tell  you  it  is  a  rare  thing 
for  some  Christians  to  see  their  graces,  but  a  thing 
very  common  for  such  to  see  their  sins;  yea,  and 
to  feel  them  too,  in  their  lusts  and  desires,  to  the 
shaking  of  their  souls. 

Quest.  But  since  I  have  lusts  and  desires  both 
ways,  how  shall  I  know  to  which  my  soul  adheres? 

A}isw.  This  may  be  known  thus:  1.  Which 
wouldest  thou  have  prevail?  the  desires  of  the 
flesh,  or  the  lusts  of  the  spirit,  whose  side  art  thou 
of?  Doth  not  thy  soul  now  inwardly  say,  and  that 
with  a  strong  indignation,  0  let  God,  let  grace,  let 
my  desires  that  are  good,  prevail  against  my  flesh, 
for  Jesus  Christ  his  sake?  2,  What  kind  of  secret 
wishes  hast  thou  in  thy  soul  when  thou  feelest  the 
lusts  of  thy  flesh  to  rage?  Dost  thou  not  in- 
wardly, and  with  indignation  against  sin,  say,  0 
that  I  might  never,  never  feel  one  such  motion 
more  ?  0  that  my  soul  were  so  full  of  grace,  that 
there  might  be  longer  no  room  for  ever  for  the 
least  lust  to  come  into  my  thoughts!  3.  What 
kind  of  thoughts  hast  thou  of  thyself,  now  thou 
seest  these  desires  of  thine  that  are  good  so  briskly 
opposed  by  those  tliat  are  bad  ?  Dost  thou  not  say, 
0 !  I  am  the  basest  of  creatures,  I  could  even  spew 
at  myself?  There  is  no  man  in  all  the  world  in  my 
e\e3  so  loathsome  as  myself  is.  I  abhor  myself;  a 
toad  is  not  so  vile  as  I  am.t  0  Lord,  let  me  be 
anything  but  a  sinner,  anything,  so  thou  subdu- 
est  mine  iniquities  for  me !  4,  How  dost  thou  like 
tlie  discovery  of  that  which  thou  thinkest  is  grace 
in  other  men  ?     Dost  thou  not  cry  out,  0,  I  bless 


*  As  we  escape  a  thousand  bodily  dangers  unseen  and  un- 
known to  us  in  time,  so,  doubtless,  acts  of  grace  pass  through 
the  soul  vvillioiit  our  being  sensible  of  them,  although  they 
may  be  the  means  of  saving  us  from  severe  tribulations.  How 
wondrous  will  be  the  review  of  our  lives  when  v.e  shall  see 
face  to  face,  and  know  all  things. — Ed. 

t  However  disgusting  the  appearance  of  a  toad  may  be, 
this  is  not  the  first  time  that  Bunyan  considered  sin  as  ren- 
dering its  slave  more  loathsome  even  than  a  toad.  '  Now  I 
blessed,'  said  he,  '  the  condition  of  the  dog  and  the  toad,  and 
counted  the  state  of  everything  that  God  had  made  far  better 
than  this  state  of  mine.'  Grace  Abounding,  No.  104,  vol.  i., 
p.  18.— Ed. 


THE   DESIRE   OF  THE   IHGIITEOUS   GRANTED. 


735 


them  in  my  heart!  0,  metliinks  grace  is  the 
greatest  beauty  in  the  world  1  Yea,  I  could  be 
content  to  live  and  die  with  tbose  people  that  have 
tbe  grace  of  God  in  their  souls.  A  hundred  times, 
and  a  hundred,  when  I  have  been  upon  my  knees 
before  God,  I  have  desired,  were  it  the  will  of 
God,  that  I  might  be  in  their  condition.  5.  How 
art  thou  when  thou  think  est  that  thou  thyself  hast 
grace?  0  then,  says  the  soul,  I  am  as  if  I  could 
leap  out  of  myself;  joy,  joy,  joy  then  is  with  my 
heart.  It  is,  metliinks,  the  greatest  mercy  under 
heaven  to  be  made  a  gracious  man. 

And  is  it  thus  with  thy  soul  indeed?  Happy 
man!  It  is  grace  that  has  thy  soul,  though  sin  at 
present  ^vorks  in  thy  flesh.  Yea,  all  these  breath- 
ings are  the  very  actings  of  grace,  even  of  the  grace 
of  desire,  of  love,  of  humility,  and  of  the  fear  of 
God  within  thee.  Be  of  good  courage,  thou  art 
on  the  right  side.  Thy  desires  are  only  good;  for 
that  thou  hast  desired  against  thy  sin,  thy  sinful 
self;  which  indeed  is  not  thyself,  but  sin  that 
dwells  in  thee.* 

[T/ie  distinct  or  particular  desires  of  the  rigJiteous.] 

Second.  I  come  next  to  speak  of  desires  more 
distinctly,  or  particularly,  as  they  work  this  way 
and  that.  First,  then,  the  desires  of  the  right- 
eous are  either  such  as  they  would  have  accom- 
plished here;  or  else.  Second,  such  as  they  know 
they  cannot  come  at  the  enjoyment  of  till  after 
death. 

[Desires  tliat  may  he  accomplished  or  enjoi/ed  in 
this  life.] 

First.  For  the  first  of  these,  the  desires  of  the 
righteous  are  for  such  good  things  as  they  could 
have  accomp)Ushed  here ;  that  is,  in  this  world, 
while  they  are  on  this  side  glory.  And  they,  in 
general,  are  comprised  under  these  two  general 
heads: — 1.  Communion  with  their  God  in  spirit, 
or  spiritual  communion  with  him  ;  2.  The  liberty 
of  the  enjoyment  of  his  holy  ordinances.  And,  in- 
deed, this  second  is,  that  they  may  both  attain  to, 
and  have  the  first  maintained  with  them.  But  for 
the  first: 

1 .  They  desire  now  communion  with  God.  '  With 
my  soul,'  said  she,  'have  I  desired  thee  in  the 
night ;  yea,  with  my  spirit  within  me  will  I  seek 
thee  early.'  Is.  ixvi.  9.  The  reason  of  this  she  ren- 
ders in  the  verse  foregoing,  saying,  *  The  desire  of 
our  soul  is  to  thy  name,  and  to  the  remembrance 
of  thee.' 

Now,  thus  to  desire,  declares  one  aliead}-^  made 
righteous.     For  herein  there  appears  a  mind  re- 

*  '  This  inward  conflict  betwtea  opposing  priuciplfs  cousti- 
tutes  the  very  distiuctioii  belwceu  the  regenerate  and  tlie  un- 
re2;eQerate,  and  forms  part  of  the  recorded  experience  of  the 
most  advanced,  and  elevated,  and  spiritually -minded  believers. 
Freedom  from  this  conflict  is  not  to  be  expected  here  by  any 
child  of  God.'— Dr.  Vardlaw. 


conciled  to  God.  Wherefore  the  wicked  are  set  on 
the  other  side,  even  in  that  opposition  to  these ; 
'  they  say  unto  God,  Depart  from  us,  for  we  desire 
not  the  knowledge  of  thy  ways.'  Joi)xxi.i4.  Thev 
neither  love  his  presence,  nor  to  be  frequenters  of 
liis  ordinances.  •  What  is  the  Almighty  that  we 
should  serve  him?  and  what  profit  should  we  have 
if  we  pray  unto  him  ? '  Jobxii.l5.  So,  again,  speak- 
ing of  the  wicked,  he  saith,  '  Ye  have  said  it  v> 
vain  to  serve  God,  and  what  profit  is  it  that  we 
have  kept  his  ordinance?'  M^i.  m.  u.  This,  then, 
to  desire  truly  to  have  communion  with  God,  is  the 
property  of  a  righteous  man,  of  a  righteous  man 
only ;  fur  this  desire  arises  from  a  suitableness 
which  is  in  the  righteous  unto  God;  '  Whom,'  said 
the  Prophet,  '  have  I  in  heaven  but  thee  ?  and  tfoere 
is  none  upon  earth  that  I  desire  beside  thee.'  Ps. 
ixxiii.  25.  This  could  never  be  the  desire  of  a  man, 
were  he  not  a  righteous  man,  a  man  with  a  truly 
sanctified  mind.  *  The  carnal  mind  is  enmity 
against  God,  for  it  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be.'  Ro. viii.7. 

When  Moses,  the  man  of  God,  was  with  the  child- 
ren of  Israel  in  the  wilderness,  he  prays  that  God 
would  give  them  his  presence  unto  Canaan,  or  else 
to  let  them  die  in  that  place.  It  was  death  to  hiiu 
to  think  of  being  in  the  wilderness  without  God  I 
And  he  said  unto  God,  '  If  thy  presence  go  not 
^|)ith  we,  carry  us  not  up  hence.'  Kx.xxxiii.  li,  15. 
Here,  then,  are  the  desires  of  a  righteous  man — 
namely,  after  communion  with  God.  He  chooses 
rather  to  be  a  stranger  with  God  in  the  world,  than 
to  be  a  citizen  of  the  world  and  a  stranger  to  God. 
'  For  lam,'  said  David,  '  a  stranger  with  thee,  and 
a  sojourner,  as  all  my  fathers  ti.xre.'  Ps.  -xxxii.  12.  In- 
deed, he  that  walketh  with  God  is  but  a  stranger  to 
this  world.  And  the  righteous  man's  desires  are  to, 
for,  and  after  communion  with  God,  though  he  be  so. 

The  reasons  of  these  desires  are  many.  In  com- 
munion wich  God  is  life  and  favour ;  yea,  the  very 
presence  of  God  with  a  man  is  a  token  of  it.  Pi. 
XXX.  3—5.  For  by  his  presence  he  helps,  succours, 
relieves,  and  supports  the  hearts  of  his  people,  and 
therefore  is  communion  with  him  desired.  *  1  will,' 
said  David,  *  behave  myself  wisely  in  a  perfect 
way;  0  when  wilt  thou  come  unto  me?'  P».ei.-2. 
The  pleasures  that  such  a  soul  finds  in  God  that 
has  communion  with  him  are  surpassing  all  plea- 
sures and  delights,  yea,  infinitely  surpassing  tiiom. 
'  In  thy  presence  is  fulness  of  joy,  at  thy  riglit 
hand  there  are  jdeasures  for  evermore.'  Pi. xvlH. 
Upon  this  account  he  is  called  tJie  desire  of  all 
nations — of  all  in  all  nations  that  know  him.  Job 
desired  God's  presence,  that  he  miglit  reason  with 
God.  •  Surely,'  said  he,  '  I  would  speak  to  the 
Almighty,  and  I  desire  to  reason  with  Uod.'  Jobxui.s. 
And  again,  '  0  that  one  would  hear  me !  Behold 
my  (lesiro  ts  that  tlie  Almighty  would  answer  me.' 
Job  AXIL  33.     But  why  doth  Job  thus  dcsixo  to  bo  in 


756 


THE  DESIRE  OF  THE   RIGHTEOUS   GRANTED. 


tho  presence  of  God !  0 !  he  knew  tliat  God  was 
f^ood.  and  that  he  would  speak  to  him  that  which 
would  do  him  good.  '  Will  he  plea.l  against  me 
with  his  great  power?  No:  but  he  would  put 
s/renfffJi  into  me.  There  the  righteous  might  dis- 
pute witii  him  ;  so  should  I  be  delivered  for  ever 
from  my  judge.'  Job  xxiii.  6, 7. 

God's  presence  is  the  safety  of  a  man.  If  God 
U  wi'.h  one,  who  can  hurt  one?  As  he  said,  '  If 
God  he  for  us,  who  can  be  against  us?'  Now,  if  so 
much  safety  flows  from  God's  being  for  one,  how 
safe  are  we  wlien  God  is  with  lis?  '  The  beloved 
of  the  Lord,'  said  Moses,  '  shall  dwell  in  safety  by 
him,  and  the  Lord  shall  cover  him  all  the  day  long, 
and  he  shall  dwell  between  his  shoulders.'  De.  xxxiii. 
1-2.  God's  presence  keeps  the  heart  awake  to  joy, 
and  will  make  a  man  sing  in  the  night.  Job  xxxv.  lo. 
•  Can  the  children  of  the  bridecliamber  mourn,  as 
long  as  the  bridegroom  is  with  them?'  Mat.  ix.  15. 
God's  presence  is  feasting,  and  feasting  is  made 
for  mirth.  Re.  iii.  20.  Ec.  X.  19.  God's  presence  keeps 
the  heart  tender,  and  makes  it  ready  to  fall  in  with 
what  is  made  known  as  duty  or  privilege,  is.  ixiv.  i. 
'  I  will  run  the  ways  of  thy  commandments,'  said 
the  Psalmist,  '  when  thou  shalt  enlarge  ray  heart.' 
iVcxii.  32.  The  presence  of  God  makes  a  man 
affectionately  and  sincerely  good  ;  yea,  makes  him 
willing  to  be  searched  and  stripped  from  all  the 
remains  of  iniquity.   Ps.  xxvi.  i— 3. 

What,  what  shall  I  say  ?  God's  presence  is 
renewing,  transforming,  seasoning,  sanctifying, 
commanding,  sweetening,  and  enlightening  to  the 
soul !  Nothing  like  it  in  all  the  world  ;  his  pres- 
ence supplies  all  wants,  heals  all  maladies,  saves 
from  all  dangers  ;  is  life  in  death,  heaven  in  hell ; 
all  in  all.  No  marvel,  then,  if  the  presence  of, 
and  communion  with,  God,  is  become  the  desire 
of  a  righteous  man.  Ps.  xxvi.  9.  To  conclude  this, 
by  tho  presence  of  God  being  with  us,  it  is  known 
to  ourselves,  and  to  others,  what  we  are.  '  If  thy 
presence,'  said  Moses,  'go  not  vMth  me,  carry  us 
not  up  hence.  For  wherein  shall  it  be  known  here, 
that  I  and  thy  people  have  found  grace  in  thy 
sight,  is  it  not  in  that  thou  goest  with  us  ?  So 
slmll  wa  bo  separated,  I  and  thy  people,  from  all 
tiie  people  that  are  upon  the  faco  of  the  earth.' 

Ex.  uxiiL  15, 16. 

They  are  then  best  known  to  themselves.  They 
know  they  are  his  people,  because  God's  presence 
is  with  them.  Tiierefore  he  saith,  '  My  presence 
shall  go  with  tliee,  and  I  will  give  thee  rest.' 
Ex.  xMiii.  14.  That  is,  let  thee  know  that  thou  hast 
found  grace  in  my  sight,  and  art  accepted  of  me. 
For  if  God  withdraws  himself,  or  hides  his  pres- 
ence from  hi.s  people,  it  is  hard  for  them  to  bear 
up  in  the  steadfast  belief  that  they  belong  to  him. 
•  Ho  not  silent  to  mo,'  0  Lord,  said  David,  'lest 
1  become  like  them  that  go  down  into  the  pit.' 
ft.  xxriiu  1.     •  Be  not  silent  unto  me,'  that  is,  as  he 


has  it  in  another  place,  '  Hide  not  thy  face  from 
me.  Hear  me  speedily,  0  Lord,'  saith  he,  '  my 
spirit  faileth  ;  hide  not  thy  face  from  me,  lest  I  be 
like  unto  them  that  go  down  into  the  pit.'  rs.  cxiiii.  7. 
So  that  God's  presence  is  the  desire  of  the  right- 
eous for  this  cause  also,  even  for  that  by  it  they 
gather  that  God  delighteth  in  them.  '  By  this  I 
know  that  thou  favourest  me,  because  mine  ene- 
mies doth  not  triumph  over  me.'  Ps.  xli.  li.  And  is 
this  all  ?  No.  '  And  as  for  me,  thou  upholdest 
me  in  mine  integrity,  and  settest  me  before  thy 
face  for  ever.'  Ps.  xli.  12. 

As  by  the  presence  of  God  being  with  us  we 
know  ourselves  to  be  the  people  of  God  :  so  by 
this  presence  of  God  the  world  themselves  are 
sometimes  convinced  who  we  are  also. 

Thus  Abimelech  saw  that  God  was  with  Abra- 
ham. Ge.  xxi.  22.  Tlius  Abiinelech  saw  that  God 
was  with  Isaac.  Ge.  xxvi.  20, 29.  Pharaoh  knew  that 
God  was  with  Joseph.  Ge.  xii.  38.  Saul  '  saw  and 
knew  that  the  Lord  was  with  David.'  i  Sa.  xviii.  2S. 
Saul's  servant  knew  that  the  Lord  was  with 
Samuel.  lSa.ix.  6.  Belshazzar's  queen  knew,  also, 
that  God  was  with  Daniel.  Darius  knew,  also, 
that  God  was  with  Daniel.  And  when  the  enemy 
saw  the  boldness  of  Peter  and  John,  '  they  took 
knowledge  of  them  that  they  had  been  with  Jesus.' 
Ac.  iv.  13.  The  girl  that  was  a  witch,  knew  that 
Paul  was  a  servant  of  the  most  high  God.  Ac.  xvi.  17. 
There  is  a  glory  upon  them  that  have  God  with 
them,  a  glory  that  sometimes  glances  and  flashes 
out  into  the  faces  of  those  that  behold  the  people  of 
God  ;  '  And  all  that  sat  in  the  council,  looking 
stedfastly  upon  him,  saw  Stephen's  face,  as  it  had 
been  the  face  of  an  angel  ; '  such  rays  of  Divine 
majesty  did  show  themselves  therein,    Ac.  vi.  15. 

The  reason  is,  for  that,  (1.)  such  have  with  them 
the  wisdom  of  God.  2Sa.  xiv.  17-20.  (2.)  Such,  also, 
have  special  bowels  and  compassions  of  God  for 
others.  (3.)  Such  have  more  of  his  majesty  upon 
them  than  others.  iSa.  xvi.  4.  (4.)  Such,  their  words 
and  ways,  their  carriages  and  doings,  are  attended 
with  that   of  God  that   others    are  destitute  of. 

1  Sa.  iii.  19,  20.  (5.)  Such  are  holier,  and  of  more  con- 
vincing lives  in    general,  than  other  people  are. 

2  Ki.  iv.  9.  Now  there  is  both  comfort  and  honour 
in  this  ;  for  what  comfort  like  that  of  being  a  holy 
mon  of  God  ?  And  what  honour  like  that  of 
being  a  holy  man  of  God  ?  This,  therefore,  is  the 
desire  of  tho  righteous,  to  wit,  to  have  communion 
with  God.  Indeed  none  like  God,  and  to  be  de- 
sired as  he,  in  the  thoughts  of  a  righteous  man. 

2.  And  this  leads  me  to  the  second  thing, 
namely,  'Hie  liberty  of  tlie  eiijoymetit  of  his  holy 
ordinances  ;  for,  next  to  God  himself,  nothing  is 
so  dear  to  a  righteous  man  as  the  enjoyment  of 
his  holy  ordinances. 

*  One  thing,'  said  David,  '  have  I  desired  of  the 
Lord,  that  will  I  seek  after,'  namely,  '  that  I  may 


THE   DESIRE   OF  THE   RTGHTEOrS   GRANTED. 


757 


dwell  in  tlib  house  of  tlie  Lord  all  the  days  of  m j 
life,  to  behold  the  beauty  of  the  Lord,  and  to  in- 
quire in  his  temple.'  Vs.  xxvii,  4.  The  temple  of  the 
Lord  was  the  dwelling-house  of  God,  there  he  re- 
corded his  name,  and  there  he  made  known  him- 
self unto  his  people.  Ps.  xi.  4.  llab.  ii.  20  Wherefore 
this  was  the  cause  why  David  so  earnestly  desired 
to  dwell  there  too,  'To  behold,'  saith  he,  'the 
beauty  of  the  Lord,  and  to  inquire  in  his  temple.' 
There  he  had  promised  his  presence  to  his  people, 
yea,  and  to  bring  thither  a  blessing  for  them  ; 
'  In  all  places  where  I  record  my  name,  I  will 
come  unto  thee,  and  I  will  bless  thee.'  Ex.  xx.  24. 
For  this  cause,  therefore,  as  I  said,  it  is  why  the 
righteous  do  so  desire  that  they  may  enjoy  the 
liberty  of  the  ordinances  and  appointments  of  their 
God  ;  to  wit,  that  they  may  attain  to,  and  have 
communion  maintained  with  him.  Alas !  the 
righteous  are  as  it  were  undone,  if  God's  ordin- 
ances be  taken  from  thera  :  *  How  amiable  are  thy 
tabernacles,  0  Lord  of  hosts.  My  soul  longeth, 
yea,  even  fainteth  for  the  courts  of  the  Lord,  my 
heart  and  my  flesh  crieth  out  for  the  living  God.' 
Ps.  ixxxiv.  1,  2.  Behold  what  a  taking  the  good  man 
was  in,  because  at  this  time  he  could  not  attain 
to  so  frequent  a  being  in  the  temple  of  God  as  his 
soul  desired.  It  even  longed  and  fainted,  yea, 
and  his  heart  and  his  flesh  cried  out  for  the  God 
that  dwelt  in  the  temple  at  Jerusalem. 

Yea,  he  seems  in  the  next  words  to  envy  the 
very  birds  that  could  more  commonly  frequent  the 
temple  than  he  :  '  The  sparrow,'  saith  he,  '  hath 
found  a  house,  and  the  swallow  a  nest  for  herself, 
where  she  may  lay  her  young,  even  thine  altars, 

0  Lord  of  hosts,  my  King,  and  my  God.'  Ps.ixxxiv.3. 
And  then  blesseth  all  them  that  had  the  liberty 
of  temple  worship,  saying,  '  Blessed  are  they  that 
dwell  in  thy  house,  they  will  be  still  praising  thee.' 
Ps.  Ixxxiv.  4.  Then  he  cries  up  the  happiness  of 
those  that  in  Zion  do  appear  before  God.  Ps.  ixxxiv.  7. 
After  this  he  cries  out  unto  God,  that  he  Avould 
grant  him  to  be  partaker  of  this  high  favour,  say- 
ing, '  0  Lord  God  of  hosts,  hear  my  prayer,'  <fec. 
'  For  a  day  iathy  courts  is  better  than  a  thousand  : 

1  had  rather  be  a  door-keeper  in  the  house  of  my 
God,  than  to  dwell  in  the  tents  of  wickedness.' 

Pa.  Ixxxiv.  8-10. 

But  why  is  all  this  ?  what  aileth  the  man  thus 
to  express  himself?  Whj%  as  I  said,  the  temple 
was  the  great  ordinance  of  God  ;  there  was  his 
true  worship  performed,  there  God  appeared,  and 
there  his  people  were  to  find  him.  This  was,  I 
say,  the  reason  why  the  Psalmist  chose  out,  and 
desired  this  one  thing,  above  all  the  things  that 
were  under  heaven,  even  ' to  beludd  there  the 
beauty  of  the  Lord,  and  to  inquire  in  his  temple,' 
There  were  to  be  seen  the  shadows  of  things  in 
tiie  heavens  ;  the  candlestick,  the  table  of  shew- 
brcad,  the  holiest  of  ail,   where  was  the  golden 


censer,  the  ark  of  the  covenant  overlaid  round 
about  with  gold,  the  golden  pot  that  had  manna, 
Aaron's  rod  that  budded,  the  tables  of  the  cove- 
nant, and  the  cherubims  of  glory  overshadowing 
the  mercy-seat,  which  were  all  of  them  then 
things  by  which  God  showed  himself  merciful  to 
them.  ne.  ix.  1-5.  compared  with  ix.  -js.  and  viii.  5. 

Do  you  think  that  love-letters  are  not  desired 
between  lovers  ?  Why  these,  God's  ordinances, 
they  are  his  love-letters,  and  his  love-tokens  too. 
No  marvel  then  if  the  righteous  do  so  desire  them : 
'  More  to  be  desired  are  they  than  gold,  yea,  tlian 
much  fine  gold  ;  sweeter  also  than  honey  and  the 
honey-comb.'  Ps.  xix.  10.  cxix.  72— 127.  Yea,  this  judg- 
ment wisdom  itself  passes  upon  these  things, 
'Receive,'  saith  he,  *  my  instruction,  and  not 
silver  ;  and  knowledge  rather  than  choice  gold. 
For  wisdom  is  better  than  rubies  :  and  all  the 
things  that  may  be  desired,  are  not  to  be  com- 
pared to  it.'  Pr.  viii.  10, 11.  For  this  cause  therefore 
are  the  ordinances  of  God  so  much  desired  by  the 
righteous.  In  them  they  meet  with  God  ;  and  by 
them  they  are  builded,  and  nourished  up  to  etenial 
life.  'As  new  born  babes,' says  Peter,  'desire 
the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby.'  iPe.ii.2.  As  milk  is  nourishing  to  chil- 
dren, so  is  the  word  heard,  read,  and  meditated 
on,  to  the  righteous.     Tlierefore  it  is  their  desire. 

Christ  made  himself  known  to  them  in  breaking 
of  bread  ;  who,  who  would  not  then,  that  loves  to 
know  him,  be  present  at  such  an  oidinance  ? 
Lu.  xxiv.  35.  Ofuimes  the  Holy  Glio.st,  in  the 
comfortable  influence  of  it,  has  accompanied  the 
baptized  in  the  very  act  of  administering  it.* 
Therefore,  '  in  the  way  of  thy  judgments,'  or  ap- 
pointments, '  0  Lord,  we  thy  people  have  waited 
for  thee  :  the  desire  of  their  soul  is  to  thy  name, 
and  to  the  remembrance  of  thee.'  is.  ix\i.  s.  Churcii 
fellowship,  or  the  communion  of  saint-*,  is  the  place 
where  tiie  Son  of  God  loveth  to  walk  ;  his  first 
walking  was  in  Eden,  there  he  converted  our  firf-t 
parents:  'And  come,  my  beloved,'  says  he,  'let 
us  get  up  to  the  vineyards  ;  let  us  see  if  the  vine 
flourish,  whether  the  tender  grape  appear,  and 
the  pomegranates  bud  forth  ;  there  will  1  give  thee 
my  loves.'  Ca.  vii.  12.  Church  fellowship,  rightly 
managed,  is  the  glory  of  all  the  world.  No  ]daoe, 
no  community,  no  fellowship,  is  adorned  and  be- 
spangled with  those  beauties  as  is  a  church  rightly 
knit  together  to  tlieir  head,  and  lovingly  serving 


*  This  is  one  of  the  very  few  instances,  if  not  the  only  one, 
in  which  Biiuyan's  nttaelimeat  to  believers'  bajjlisni  a|i|)ears, 
except  when  writing  expressly  upon  the  subject.  Of  all  men, 
he  was  the  most  emiuenl  for  uon-seetarian  feelings,  .irisnig 
from  his  soul  being  so  baptized  into  Christ  iis  to  leave  uo  room 
for  controversy  upon  ceremonial  observances.  1  feel  bound  to 
coufu-Hi  tlie  truth  of  his  observation,  for  if  ever  1  enjoyed  n 
heaven  upon  earth,  it  was  on  the  Lord's  day  niorninir,  when, 
publicly  professing  niv  laitii  iu  the  Uedeemer,  1  was  boleuii-ly 
baptized.  Nor  have  1  ever  witnessed  tliis  ceremony  siuce  with- 
out the  strongest  emotions  of  love,  nud  joy,  aud  hope.— Eu. 


758 


THE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


one  another.  '  In  his  temple  doth  every  one  speak 
of  his  glory.'  V'-  "ix.  9.  Hence  the  church  is  called 
the  place  of  God's  desire  on  earth.  '  This  is  my 
rest  for  ever,  here  I  will  dwell,  for  I  have  desired 
it.'  Pf.cHiiL  13— ic.  And  again,  thus  the  church 
confesseth  when  she  saith,  '  I  am  my  beloved's, 
and  his  desire  is  towards  me.'*  Ca.  vii.  lo. 

No  marvel  then  if  this  be  the  one  thing  that 
David  desired,  and  that  which  he  would  seek  after, 
namely,  *  to  dwell  in  the  house  of  the  Lord  all  the 
days  of  his  life.'  And  this  also  shows  you  the 
reason  why  God's  people  of  old  used  to  venture  so 
hardly  for  ordinances,  and  to  get  to  them  with  the 
peril  of  their  lives,  '  because  of  the  sword  of  the 
wilderness.'!  i,a.  v.  9. 

They  were  their  bread,  they  were  their  water, 
they  were  their  milk,  they  were  their  honey. 
Hence  the  sanctuary  was  called  '  the  desire  of 
their  eyes,  and  that  which  their  soul  pitieth,  or 
the  pity  of  their  soul.'  They  had  rather  have 
died  than  lost  it,  or  than  that  it  should  have  been 
burned  down  as  it  was.  Eze.  xxiv.  21,  25. 

When  the  cliiMren  of  Israel  had  lost  the  ark, 
they  count  that  the  glory  was  departed  from  Israel. 
But  when  they  had  lost  all,  what  a  complaint  made 
they  then  !  •  He  hath  violently  taken  away  his 
tabernacle,  as  if  it  were  of  a  garden,  he  hath  de- 
stroyed his  places  of  the  assembly.  The  Lord 
hath  caused  the  solemn  feasts  and  sabbaths  to  be 
forgotten  in  Sion,  and  hath  despised,  in  the  indig- 
nation of  his  anger,  the  king  and  the  priest.' 
u.  iL  6.  WlKTcfore,  upon  this  account,  it  was 
that  the  church  in  those  days  counted  the  pimish- 
ment  of  her  iniquity  greater  than  the  punishment 

of  Sodom.    La.  iv.  6.  1  Sa.  iv.  22. 

By  these  few  hints  you  may  perceive  what  is  the 
•  desire  of  the  righteous.'  But  this  is  spoken  of 
with  reference  to  things  present,  to  things  that  the 
righteous  desire  to  enjoy  while  they  are  here  ;  com- 


*  Church  fellowship,  rijhthj  managed,  abounds  with  bless- 
injrs,  when  the  bishops  or  elders  and  the  people  are  united  in 
pospel  bonds  to  promote  each  otlier's  peace  and  holy  enjoy- 
ments—  their  great  happiness  being;  to  extend  the  benign 
influence  of  the  Redeemer's  kingdom.  Let  Watcliful  be  the 
porter;  Discretion  admit  the  members;  Prudence  take  the 
oversight ;  Piety  conduct  the  worship ;  and  Charity  endear  the 
members  to  eaeli  other,  and  it  is  a  house  '  beautiful.'  '  Chris- 
tians are  like  the  several  flowers  in  a  garden ;  they  have  upon 
each  of  them  the  dew  of  heaven,  which,  being  shaken,  they 
let  fall  at  each  other's  roots,  and  are  jointly "noiu-ished  and 
nourishcrs  of  each  other.'  liuny.au's  rU(/riM  aud  Chmtian 
Behaviour. — Kd. 

t  Blessed  be  God  the  sword  is  for  the  present  sheathed. 
Marvellous  was  the  indomitable  courage  of  the  martyrs  under 
papacy,  and,  in  a  later  day,  of  the  Scottish  Covenanters.  They 
Mw  tlieir  friends  and  ministers  tortured  and  murdered— the 
pain  of  the  boots  muit  have  been  inconceivable— liie  bones  of 
their  less  were  crushed  between  pieces  of  iron,  ami,  even  when 
death  had  released  the  victim,  savage  barbarity  was  practised 
upon  hi«  nmidated  remains;  the  head  and  haiids  were  cut  oil 
and  exhibited  upon  a  pike,  tlie  hands  fixed  as  in  the  attitude 
of  prayer,  to  mock  the  holiest  duty.  Can  we  wonder  that 
Iambi  became  lions,  overtlirew  the  horrid  enemy,  aud  diove 
out  Slate  Episcopacy  for  ever? — Eu. 


munion  with  God  while  here;  and  his  ordinances 
in  their  purity  while  here.  I  come,  therefore,  in 
the  second  place,  to  show  you  that  the  righteous 
have  desires  that  reach  further,  desires  that  have 
so  long  a  neck  as  to  look  into  the  world  to  come. 

[Desires  thai  can  only  he  accomplished  or  enjoyed  in 
elernity.] 

Second.  Then  the  desires  of  the  righteous  are 
after  that  which  yet  they  know  cannot  he  enjoyed 
till  after  death.  Aud  those  are  comprehended  under 
these  two  heads — 1.  They  desire  that  presence 
of  their  Lord  which  is  personal.  2.  They  desire 
to  be  in  that  country  where  their  Lord  personally 
is,  that  heavenly  country. 

1 .  [  They  desire  that  presence  of  their  Lord  which 
is  personal.^  For  the  first  of  these,  says  Paul,  '  I 
have  a  desire  to  depart,  and  to  be  with  Christ.' 
Thus  you  have  it  in  pw.  i.  23,  '  I  have  a  desire  to 
be  with  Christ.' 

In  our  first  sort  of  desires,  I  told  you  that  the 
righteous  desired  spiritual  communion  with  God; 
and  now  I  tell  you  they  desire  to  be  with  Christ's 
person — '  I  have  a  desire  to  be  with  Christ;'  that 
is,  with  his  person,  that  I  may  enjoy  his  personal 
presence,  such  a  presence  of  his  as  we  are  not 
capable  to  enjoy  while  here.  Hence  he  says,  '  I 
have  a  desire  to  depart,  that  I  might  be  with  him ; 
knowing,'  as  he  says  in  another  place,  'that  whilst 
we  are  at  home  in  the  body,  we  are,'  and  cannot 
but  be,  'absent  from  the  Lord.'  2  Co.  v.  6.  Now  this 
desire,  as  I  said,  is  a  desire  that  hath  a  long  neck; 
for  it  can  look  over  the  brazen  wall  of  this,  quite 
into  another  world ;  and  as  it  hath  a  long  neck,  so 
it  is  very  forcible  and  mighty  in  its  operation. 

(1.)  This  desire  breeds  a  divorce,  a  complete 
divorce,  betwixt  the  soul  and  all  inordinate  love 
and  aflections  to  relations  and  worldly  enjoyments. 
This  desire  makes  a  married  man  live  as  if  he  had 
no  wife ;  a  rich  man  lives  as  if  he  possessed  not 
what  he  has,  &c.  i  Co.  vii.  29,  so.  This  is  a  soul- 
sequestering  desire.  This  desire  makes  a  man 
willing  rather  to  be  absent  fro:u  all  enjoyments, 
that  he  may  be  present  with  the  Lord.  This  is 
a  famous  desire;  none  hath  this  desire  but  a 
righteous  man.  There  are  that  profess  much  love 
to  Christ,  that  yet  never  had  such  a  desire  in  them 
all  tlieir  life  long.  No,  the  relation  that  they 
stand  in  to  the  world,  together  with  tliose  many 
flesh-pleasing  accommodations  with  which  they 
are  surrounded,  would  never  yet  suffer  such  a 
desire  to  enter  into  their  hearts. 

(2.)  The  strength  of  this  desire  is  such,  that  it  ia 
ready,  so  far  forth  as  it  can,  to  dissolve  that  sweet 
knot  of  union  that  is  betwixt  body  and  soul,  a  kuoc 
more  dear  to  a  reasonable  creature  than  that  can 
be  which  is  betwixt  wife  and  husband,  parent  and 
child,  or  a  man  and  his  estate.  For  even  'all  that 
a  man  hath  will  he  give  for  his  life,'  and  to  keep 


THE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


759 


body  and  soul  firmly  knit  togetlier.  But  now, 
wlien  this  desire  comes,  this  'silver  cord  is  loosed;' 
is  loosed  by  consent.  This  desire  grants  to  him 
that  comes  to  dissolve  this  union  leave  to  do  it 
delightfully.  'We  are  confident  and  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with 
the  Lord.'  2  Co.  v.  8.  Yea,  this  desire  makes  this 
flesh,  this  mortal  life,  a  burden.  The  man  that 
has  tliis  desire  exercises  self-denial,  while  he  waits 
till  his  desired  change  comes.  For  were  it  not 
that  the  will  of  God  is  that  he  should  live,  and  did 
he  not  hope  that  his  life  might  be  serviceable  to 
the  truth  and  church  of  God,  he  would  not  have 
wherewith  to  cool  the  heart  of  this  desire,  but 
would  rather,  in  a  holy  passion  with  holy  Job,  cry 
out,  '  I  loathe,'  or  I  abhor  it,  '  I  would  not  live 
alway:  let  me  alone,'  that  I  may  die,  'fur  my  days 
are  vanity.'  Jobvii.  15-17. 

(3.)  The  strength  of  this  desire  shows  itself  in 
this  also,  namely,  in  that  it  is  willing  to  grapple 
with  the  king  of  terrors,  rather  than  to  be  detained 
from  that  sweet  communion  that  the  soul  looks  for 
when  it  comes  into  the  place  where  its  Lord  is. 
Death  is  not  to  be  desired  for  itself;  the  apostle 
chose  rather  to  be  clothed  upon  with  his  house 
which  is  from  heaven,  '  that  mortality  might  be 
swallowed  up  of  life.'  2  Co.  v.  1-4.  But  yet,  rather 
than  he  would  be  absent  from  the  Lord,  he  was 
willing  to  be  absent  from  the  body.  Death,  in  the 
very  thoughts  of  it,  is  grievous  to  flesh  and  blood; 
and  nothing  can  so  master  it  in  our  apprehensions 
as  that  by  which  we  attain  to  these  desires.  These 
desires  do  deal  with  death,  as  Jacob's  love  to 
Rachel  did  deal  with  the  seven  long  years  which 
he  was  to  serve  for  her.  It  made  them  seem  few, 
or  but  a  little  time ;  now  so,  I  say,  doth  these  de- 
sires deal  with  death  itself.  They  make  it  seem 
little,  nay,  a  servant,  nay,  a  privilege ;  for  that, 
by  that  a  man  may  come  to  enjoy  the  presence  of 
his  beloved  Lord.  '  I  have  a  desire  to  depart,'  to 
go  from  the  world  and  relations,  to  go  from  my 
body,  that  great  piece  of  myself;  I  have  a  desire 
to  venture  ihe  tugs  and  pains,  and  the  harsh  hand- 
ling of  the  king  of  terrors,  so  I  may  be  with  Jesus 
Christ  !      These  are  desires  of  the  righteous. 

Are  not  these  therefore  strong  desires?  is  there 
not  life  and  mettle  in  them?  have  they  not  in  them 
power  to  loose  the  bauds  of  nature,  and  to  harden 
the  soul  against  sorrow  ?  flow  they  not,  think  you, 
from  faith  of  the  finest  sort,  and  are  they  not  bred 
in  the  bosom  of  a  truly  n}ortified  soul  ?  are  these 
the  effects  of  a  purblind  spirit  ?  are  they  not  rather 
the  fruits  of  an  eagle-eyed  confidence?  0  these 
desires!  they  are  peculiar  to  the  righteous;  they 
are  none  others  but  the  desires  of  tiie  righteous. 

Qtiest.  But  why  do  the  righteous  desire  to  be 
with  Christ? 

Answ.   And  I  ask,  Why  doth  the  wife  -that  is. 


as  the  loving  hind — love  to  be  in  the  presence  of 
her  husband  ? 

1.  Christ  in  glory  is  worth  the  being  with.  If 
the  man  out  of  whom  the  Lord  Jesus  did  cast  a 
legion,  prayed  that  he  might  be  with  him,  not- 
withstanding all  the  trials  that  attendod  him  in 
this  life,  how  can  it  be  but  that  a  righteous  man 
must  desire  to  be  with  him  now  he  is  in  glory  ? 
What  we  have  heard  concerning  the  excellency  of 
his  person,  the  unspeakableness  of  his  love,  the 
greatness  of  his  sufferings,  and  the  things  that  he 
still  is  doing  for  us,  must  needs  command  our  souls 
into  a  desire  to  be  with  him.  When  we  have  heard 
of  a  man  among  us  that  has  done  for  us  eome 
excellent  thing,  the  next  thing  tliat  our  hearts 
doth  pitch  upon  is,  I  would  I  could  set  mine  eyes 
upon  him.  But  was  ever  heard  the  like  to  what 
Jesus  Christ  has  done  for  sinners?  who  then  that 
hath  the  faith  of  him  can  do  otherwise  but  desire 
to  be  with  him?  It  was  that  which  some  time 
comforted  John,  that  the  time  was  coming  that  he 
should  see  him.  1  Ju.  iu.  2.  But  that  consideration 
made  him  bray  like  a  hart,*  to  hasten  the  time 
that  he  might  set  his  eyes  upon  him  quickly. 
Re.  xxii.  20,  To  sce  Jesus  Christ,  then,  to  see  him 
as  he  is,  to  see  him  as  he  is  in  glory,  is  a  sight 
that  is  worth  going  from  relations,  and  out  of  the 
body,  and  through  the  jaws  of  death  to  see;  for 
this  is  to  see  him  head  over  all,  to  see  him  pos- 
sessed of  heaven  for  his  church,  to  see  him  pre- 
paring of  mansion-houses  for  those  his  poor  ones 
that  are  now  by  his  enemies  kicked  to  and  fro,  like 
foot-balls  in  the  world  ;  and  is  not  this  a  blessed 
sight? 

2.  I  have  a  desire  to  be  with  him,  to  see  myself 
with  him  ;  this  is  more  blessed  still ;  for,  for  a  man 
to  see  himself  in  glory,  this  is  a  sight  worth  seeing. 
Sometimes  I  look  upon  myself,  and  say,  WJierc  am 
I  now  ?  and  do  quickly  return  answer  to  myself 
again.  Why,  I  am  in  an  evil  world,  a  groat  way 
from  heaven ;  in  a  sinful  body,  among  devils  and 
wicked  men;  sometimes  beniglitod,  sometimes  be- 
guiled, sometimes  fearing,  sometimes  hoping,  some- 
times breathing,  sometimes  dying,  and  the  like. 
But  then  I  turn  the  tables,  and  say.  But  where 
shall  I  be  shortly?  where  shall  I  see  myself  anon, 
after  a  few  times  more  have  passed  ovir  me?  And 
when  1  can  but  answer  this  question  thus — I  shall 
see  myself  with  Jesus  Christ;  this  yields  glory, 
even  glory  to  one's  spirit  now:  no  marvel,  then, 
if  the  righteous  desire  to  be  with  Christ. 

3.  I  have  a  desire  to  be  with  Chiist;  there  the 
spirits  of  the  just  are  perfected  ;  there  the  spirits 
of  the  righteous  are  as  full  as  they  can  hold.  He. 


*  Tlie  iioijc  ni.-ule  bv  animals  of  the  stair  or  liart  specie*  is 
callca,  bv  (.oldsuiith,  bellowin-.  It  st'ikcs  tl.c  car  as  sorac- 
Ihing  beneath  the  ili.:uity  of  a  hart  to  bray  like  an  a*s.  li'in- 
van  found  the  word  iu  the  mar^^ii.  uf  IS.  xln  1,  ihe  hart 
panteth.'     Heb.  '  Brayeth,  after  the  walej-  lirooks.  — KD. 


760 


TFIE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


,iL  23.  A  sii,'Iit  of  Jesus  ill  the  Word,  some  know 
liow  it  will'chaiifje  tliem  from  glory  to  glorj, 
2Co.  Ui.  18;  but  how  tlicti  shall  we  be  changed  and 
tilled,  when  we  sliall  .«ee  him  as  he  is?  '  When 
he  shall  appear,  we  shall  be  like  him,  for  we  shall 
SCO  him  as  he  is.'  i  Jn.  iii.  2.  Moses  and  Elias  ap- 
peared to  Peter,  and  James,  and  John,  at  the 
transfiguration  of  Christ,  in  glory.  How  so  ? 
Whv,  they  had  been  in  the  heavens,  and  came 
thence  with  some  of  the  glories  of  heaven  upon 
them.  Gild  a  bit  of  wood,  yea,  gild  it  seven  times 
over,  and  it  must  not  compare  in  diti'erence  to  wood 
not  "ilt,  to  the  soul  that  but  a  little  while  has  been 
dipped  in  glory!  Glory  is  a  strange  thing  to  men 
tliat  are  on  this  side  of  the  heavens;  it  is  that 
which  eye  hath  not  seen,  nor  ear  heard,  nor  en- 
tered into  the  heart  of  man  to  conceive  of;  only 
the  Christian  has  a  Word  and  Spirit  that  at  times 
doth  give  a  little  of  the  glimmering  thereof  unto 
him.  But  0 !  when  he  is  in  the  Spirit,  and  sees 
in  the  Spirit,  do  you  think  his  tongue  can  tell  ? 
But,  I  say,  if  the  sight  of  heaven,  at  so  vast  a 
distance,  is  so  excellent  a  prospect,  what  will  it 
look  like  when  one  is  in  it?  No  marvel,  then,  if 
the  desires  of  the  righteous  are  to  be  with  Christ. 
Object.  But  if  this  be  the  character  of  a  right- 
eous man,  to  desire  to  depart  and  to  be  with  Christ, 
I  am  none  of  them,  for  I  never  had  such  a  desire 
in  my  heart ;  no,  my  fears  of  perishing  will  not 
suffer  nie  cither  to  desire  to  die  to  be  with  Christ, 
nor  that  Christ  should  come  to  judge  the  world. 

Answ.  Though  thine  is  a  case  that  must  be  ex- 
cepted, for  that  thy  desires  may  not    as  yet  be 
grown  so  high ;    yet  if  thou  art  a  righteous  man, 
thy  heart  has  in  it  the  very  seeds  thereof.     There 
are  therefore  desires,  and  desires  to  desire  ;  as  one 
child  can  reach  so  high,  and  tlie  other  can  but  de- 
sire to  do  so.     Thou,  if  thou  art  a  righteous  man, 
hast  desires,  these  desires  ready  to  put  forth  into 
act,  when  they  are  grown  a  little  stronger,  or  when 
their  impediment  is  removed.     Many  times  it  is 
with  our  desires  as  it   is  with    saffron,*   it  will 
bloom  and  blossom,  and  be  ripe,  and  all  in  a  night. 
Tell   me,  dost   thou   not  desire  to  desire?      Yea, 
dost  thou  not  velieniently  desire  to  desire  to  depart 
ftud  to  be  witii   Christ?     I  know,  if  thou  art  a 
righteous  man,  thou  dost.     There  is  a  man  sows 
his  field  with  wheat,  but  as  he  sows,  soon  it  is 
covered  with  great  clods ;  now,  that  grows  as  well 
us  the  rest,  tiiough  it  runs  not  upriglit  as  yet ;  it 
grows,  and  yet  is  kept  down,  so  do  tliy  desires  ; 
und  when  one  shall  remove  the  clod,  tlie  blade  will 
soon  point  upwards. 

1   know  thy  mind ;  that  which  keeps  thee  that 
thou  canst  not  yet  arrive  to  this— to  desire  to  de- 


S.iOron  was  formerly  cultivated  near  liunyan's  residence 
but,  ttllhouijl.  sold  at  u  \cry  high  price,  it  scarcely  [yM  for  its 
tipcnse.  lu  the  fl..w(ring  buasoii,  it  was  necdi'ul  to  gather  llie 
flowers  every  morniag  as  they  came  to  perfection. —Ed. 


part  and  to  be  with  Christ,  is  because  some  strong 
doubt  or  clod  of  unbelief,  as  to  thy  eternal  wel- 
fare, lies  hard  upon  thy  desiring  spirit.  Now  let 
but  Jesus  Christ  remove  this  clod,  and  thy  desires 
will  quickly  start  up  to  be  gone.  I  say,  let  but 
Jesus  Christ  give  thee  one  kiss,  and  with  his  lips, 
as  he  kisses  thee,  whisper  to  thee  the  forgiveness 
of  thy  sins,  and  thou  wilt  quickly  break  out,  and 
say.  Nay  then,  Lord,  let  me  die  in  peace,  since  my 
soul  is  persuaded  of  thy  salvation  ! 

There  is  a  man  upon  the  bed  of  languishing;  but 
0 !  he  dares  not  die,  for  all  is  not  as  he  would 
have  it  betwixt  God  and  his  poor  soul;  and  many 
a  night  he  lies  thus  in  great  horror  of  mind  ;  but 
do  you  think  that  he  doth  not  desire  to  depart? 
Yes,  yes,  he  also  waits  and  cries  to  God  to  set  his 
desires  at  liberty.  At  last  the  visitor  comes  and 
sets  his  soul  at  ease,  by  persuading  of  him  that  he 
belongs  to  God:  and  what  then?  '01  now  let 
me  die,  welcome  death!'  Now  he  is  like  the  man 
in  Essex,  who,  when  his  neighbour  at  his  bedside 
prayed  for  him  that  God  would  restore  him  to 
health,  started  up  in  his  bed,  and  pulled  him  by 
the  arm,  and  cried  out,  No,  no,  pray  that  God 
will  take  me  away,  for  to  me  it  is  best  to  go  to 
Christ. 

The  desires  of  some  good  Christians  are  pinioned, 
and  cannot  stir,  especially  these  sort  of  desires; 
but  Christ  can  and  will  cut  the  cord  some  time  or 
other:  and  then  thou  that  wouldst  shalt  be  able  to 
say,  '  I  have  a  desire  to  depart,  and  to  be  with 
Jesus  Christ.'  Meantime,  be  thou  earnest  to  de- 
sire to  know  thy  interest  in  the  grace  of  God;  for 
there  is  nothing  short  of  the  knowledge  of  that 
can  make  thee  desire  to  depart,  that  thou  mayest 
be  with  Christ.  This  is  that  that  Paul  laid  as  the 
ground  of  his  desires  to  be  gone:  '  We  know,'  says 
he,  '  that  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  heavens. 
For  in  this  we  groan,  earnestly  desiring  to  be 
clothed  upon  with  our  house,  which  is  from  heaven.' 
2  Co.  V.  1,  2.  And  know,  that  if  thy  desires  be  right 
they  will  grow  as  otlier  graces  do,  from  strength 
to  strength ;  only  in  this  they  can  grow  no  faster 
than  faith  grows  as  to  justification,  and  then  hope 
grows  as  to  glory.  But  we  will  leave  this  and 
come  to  the  second  thing. 

2.  [T/icy  desire  to  be  in  that  country  where  their 
Lord  personaily  is.  J  As  the  righteous  men  desire 
to  be  present  with  Jesus  Clirist,  so  they  desire  to 
be  with  him  in  that  country  where  he  is:  'But 
now  they  desire  a  better  country,  that  is,  an 
heavenly;  wherefore  God  is  not  ashamed  to  be 
called  their  God,  for  he  hath  piepared  for  them  a 
city.'  He.  xi.  u-16.  '  But  now  they  desire  a  better 
country.'  Here  is  a  comparison.  There  was  an- 
other country,  to  wit,  their  native  countr}',  the 
country  from  whence  they  came  out,  that  iu  which 


THE   DESIRE   OF  THE   RIGHTEOUS   GRANTEU. 


761 


they  left  llieir  friends  and  their  pleasures  for  the 
sake  of  another  world,  which,  indeed,  is  a  hetter 
country,  as  is  manifest  from  its  character.  *  It  is 
an  heavenly.'  As  high  as  heaven  is  above  the 
earth,  so  much  hetter  is  that  country  which  is 
a  heavenly,  than  is  this  in  which  now  we  are. 

A  heavenly  country,  where  there  is  a  heavenly 
Father,  Mat.  vi.  14-16;  x\.  13;  xvm.  35;  a  heavenly  host, 
Lu.  ii.  13;  heavenly  things,  Jn.  iiL  12;  heavenly  visions, 
Ac.  xxvi.  19;  heavenly  places,  Ep.  i.  3,  20;  a  heavenly 
kingdom,  2  Ti.  iv.  18;  and  the  heavenly  Jerusalem, 
He.  xii.  22;  for  them  that  are  partakers  of  the  heavenly 
calling,  He.  in.  1;  and  that  are  the  heavenly  things 
themselves.  He.  ix.  23.  This  is  a  country  to  be  de- 
sired, and  therefore  no  marvel  if  any,  except  tliose 
that  have  lost  their  wits  and  senses,  refuse  to  choose 
themselves  an  habitation  here.  Here  is  the  'Mount 
Zion,  the  city  of  the  living  God,  the  heavenly  Jeru- 
t^alem,  and  an  hiuumerable  company  of  angels:  here 
is  the  general  assembly  and  church  of  the  first- 
born, and  God  the  Judge  of  all,  and  Jesus,  and 
the  spirits  of  just  men  made  perfect.'  lie.  xU.  22-24. 
Who  would  not  be  here?  This  is  the  country  that 
the  righteous  desire  for  a  liabitation:  *  but  now 
they  desire  a  better  cowntry,  that  is,  an  heavenly; 
wherefore  God  is  not  ashamed  to  be  called  their 
God,  for  he  hath  prepared  for  them  a  city.'  lie.  xi.  ic. 

Mark,  they  desire  a  country,  and  God  preparetli 
for  them  a  city;  he  goes  beyond  their  desires,  be- 
yond their  apprehensions,  beyond  what  their  hearts 
could  conceive  to  ask  for.  There  is  none  that  are 
weary  of  this  world  from  a  gracious  disposition 
that  they  have  to  an  heavenly,  but  God  will  take 
notice  of  them,  wiU  own  them,  and  not  be  ashamed 
to  own  them;  yea,  such  shall  not  lose  their  long- 
ing. They  desire  a  handful,  God  gives  them  a 
seaful;  they  desire  a  countiy,  God  prepares  fur 
them  a  city;  a  city  that  is  an  heavenly;  a  city  that 
has  foundation,  a  city  whose  builder  and  maker  is 
God.  He.  xi.  10.  Ee.  iii.  12.  And  all  this  is,  that  the 
promise  to  them  might  be  fulfilled,  '  The  desire  of 
the  righteous  shall  be  granted.'  And  this  is  the 
last  thing  propounded  to  be  spoken  to  from  the 
text.     Therefore, 

[what  is  meant  by  granting  these  desires.] 

THIRD.  We  then,  in  conclusion,  come  to  in- 
quire into  WHAT  IS  MEANT,  or  to  be  understood,  by 

THE    GRANTING   OF   THE    RIGHTEOUS    THEIR   DESIRES  ; 

*  The  desire  of  the  righteous  shall  be  granted.' 

First.  To  grant  is  to  yield  to  what  is  desired, 
to  consent  that  it  shall  be  even  so  as  is  requested: 
'  The  Lord  hear  thee  in  the  day  of  trouble,  the 
name  of  the  God  of  Jacob  defend  thee;  send  thee 
help  from  the  sanctuary,  and  strengthen  thee  out 
of  Zion,  remember  all  thy  -  sacrifices:  grant  thee 
according  to  thine  own  heart  and  fulhl  all  thy 
counsel.'  I's.  sx.  1— 4.  Sr:coND.  To  grant  is  to  ao- 
VOL.  I. 


complish  what  is  promised;  thus  God  granted  to 
the  Gentiles  repentance  unto  life,  namely,  for  that 
he  had  promised  it  by  the  prophets  from  tlie  days 
of  old.  Ac.  xi.  18.  Ro.  XV.  9—12.  Tiuiio.  To  grant,  there- 
fore, is  an  act  of  grace  and  condescending  favour; 
for  if  God  is  said  to  humble  himself  when  he  be- 
holds things  in  heaven,  what  condescension  is  it 
for  liim  to  hearken  to  a  sinful  wretch  on  earth, 
and  to  tell  him.  Have  the  thing  which  tliuu  de- 
sireth.  A  wretch,  I  call  him,  if  compared  to  him 
that  hears  him,  though  he  is  a  righteous  man, 
when  considered  as  the  new  creation  of  God. 
Fourth.  To  grant,  then,  is  not  to  part  witli  the 
thing  desired,  as  if  a  desire  merited,  purc'ha.sed, 
earned,  or  deserved  it,  but  of  bounty  and  good- 
will, to  bestow  the  thing  desired  upon  tlie  humble. 
Hence  God's  grants  are  said  to  be  gracious  ones. 
Ps.  cxii.  29.  Fifth.  I  will  add,  that  to  grant  is 
sometimes  taken  for  giving  one  authority  or  power 
to  do,  or  possess,  or  enjoy  such  and  such  privi- 
leges; and  so  it  may  be  taken  liere:  for  the  right- 
eous has  a  right  to  a  power,  to  enjoy  the  things 
bestowed  on  them  by  their  God.  So,  then,  to 
grant  is  to  give,  to  accomplish,  even  of  free  grace, 
the  desire  of  the  righteous. 

This  is  acknowledged  by  Pavid,  whore  he  saitli 
to  God,  'Thou  h;ist  given  him  his  heart's  desire, 
and  hast  not  withholden  the  request  of  his  lips.' 
Bs.  xxi.  2.  And  this  is  promised  unto  all  that  de- 
light themselves  in  God,  '  Delight  thyself  also  in 
the  Lord,  and  he  shall  give  thee  the  desires  of  thy 
heart.'  Ps.  xxxvii.  t.  And  again,  '  He  will  fulfil  the 
desire  of  them  that  fear  him,  he  also  will  liear 
their  cry,  and  will  save  them.'  Ps.  cxlv.  ut.  By  all 
these  places  it  is  plain,  that  the  promise  of  grant- 
ing desires  is  entailed  to  the  righteous,  and  also 
that  the  grant  to  them  is  an  act  of  grace  and 
mercy.  But  it  also  follows,  that  though  the  de- 
sires of  the  righteous  are  not  meritorious,  yet  they 
are  pleasing  in  his  sight;  and  this  is  manifest 
several  ways,  besides  the  promise  of  a  grant  of 
them. 

First.  In  that  the  desires  of  God,  and  the  de- 
sires of  the  righteous,  jump  or  agree  in  one,  they 
are  of  one  mind  in  their  desires:  God's  desire  is 
to  the  work  of  his  hands,  and  the  righteous  are 
for  surrendering  that  up  to  him.  1.  In  giving  up 
the  heart  unto  him;  '  My  son,'  says  God,  'give 
me  thy  heart.'  Pr.  xxiu.  20.  '  1  lift  my  soul  to  tliee,' 
says  the  righteous  man.  Ps.  xiv.  1 ;  ixxxvi.  4.  i.n.iii.  41. 
Here,  therefore,  there  is  an  agreement  betwet'n 
God  and  the  rigliteous;  it  is,  I  say.  agreed  on  botli 
sides  that  God  should  have  the  heart:  God  desires 
it,  the  righteous  man  desires  *t,  yea,  he  desires  it 
with  a  groan,  saying,  '  Incline  my  lieart  unto  thy 
testimony.'  Ps. cxix.36.  'Let  my  heart  be  sound  in 
thy  statutes.'  pj.cxix.80.  2.  They  arc  also  agreed 
about  the  di.-posing  of  the  whole  man:  God  is  for 
body,  and  soul,  and  spirit ;  and  the  righteous  dc- 
5  D 


762 


THE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


sires  that  Gotl  shouKl  have  it  all.  Hence  they  are 
said  to  give  themselves  to  the  Lord,  sco.viii.  5j  and 
to  nd.iict  themselves  to  his  service.  ICo.  xv.  16.  3. 
God  di'sircth  truth  in  the  inward  parts,  that  is,  that 
truth  may  be  at  the  bottom  of  all,  Ps.  u.  6, 16;  and 
this  is  the  desire  of  the  righteous  man  likewise: 

•  Thv  word  have  I  hid  in  my  heart,'  said  David, 
'that  I  might  not  sia  against  thee.'  Ps.  cxix.  11.  4. 
Thcv  agree  in  the  way  of  justification,  in  the  way 
of  sanctiticatiou,  in  the  way  of  preservation,  and  in 
the  way  of  glorification,  to  wit,  which  way  to  come 
at  and  enjoy  all:  wherefore,  wlio  should  hinder  the 
righteous  man,  or  keep  him  back  from  enjoying  the 
desire  of  his  heart?  5.  They  also  agree  about  the 
sanctifying  of  God's  name  in  the  world,  saying, 

•  Thy  will  be  done  on  earth  as  it  is  in  heaven.' 
There  is  a  great  agreement  between  God  and  the 
righteous ;  '  he  that  is  joined  to  the  Lord  is  one 
spirit.'  1  Co.  vi.  17.  No  marvel,  then,  if  their  desires 
in  the  general,  so  far  as  the  righteous  man  doth 
know  the  mind  of  his  God,  are  one,  consequently 
their  desires  must  be  granted,  or  God  must  deny 
hiin.self. 

Second.  The  desires  of  the  righteous  are  the  life 
of  all  their  prayers;  and  it  is  said,  'The  prayer  of 
the  upright  is  God's  delight.' 

Jesus  Christ  put  a  difference  betwixt  the  form 
nud  spirit  that  is  in  prayer,  and  intimates  the  soul 
of  prayer  is  in  the  desires  of  a  man  ;  '  Therefore,' 
saith  he,  '  I  say  unto  you,  What  things  soever  ye 
desire  when  ye  pray,  believe  that  ye  receive  them, 
and  ye  shall  have  tliem.'  Mar.  li.  -.'i.     If  a  man  prays 
never  so  long,  and  has  never  so  many  brave  ex- 
pressions in  prayer,  yet  God  counts  it  prayer  no 
further  than  there  are  warm  and  fervent  desires 
in  it,  after  those  things  the  mouth  maketh  mention 
of.     David  saith,  '  Lord,  all  my  desire  is  before 
thee,  and  my  groaning  is  not  hid  from  thee.'  Ps. 
xuviii.  y.     Can  you  say  you  desire,  when  you  pray? 
or  that  your  prayers  come  from  the  braying,  pant- 
ing, and  longing  of  your  hearts  ?    If  not,  they  shall 
not  be  granted :  for  God  looks,  when  men  are  at 
prayer,  to  sec  if  their  heart  and  spirit  is  in  their 
l)raycrs ;  for  he  counts  all  other  but  vain  speaking. 
Ye  shall  seek  me,  and  find  me,  says  he,  when  you 
shall  search  for  me  with  all  your  heart.  Ro.  viu.  20,27. 
M.t  vi.  7.  Jc.  xxix.  u.     The  people  that  you  read  of 
m  1  cIl  XV..  are  there  said   to   do  what   they  did 
•with   all  their  heart,  and   with   all  their  soul.' 
'For  they  sought  God  with  their  whole  desire.' 
a  ch.  XT.  11-15.     When  a  man's  desires  put  him  upon 
prayer,  run  along  with  him  in  his  prayer,  break 
out  of  his  heart  and  ascend  up  to  heaven  with  his 
prayers,  it  is  a  good  sign  that  he  is  a  righteous 
man.  and  that  his  desire  shall  be  granted. 

Tliird.  By  desire  a  righteous  man  shows  more 
of  his  mind  for  God,  than  he  can  by  any  manner 
of  way  be*idc3 ;  hence  it  is  said,  •  The  desire  of 
mau  ia  his  kindness,  and  a  poor  man,'  that  is  oiu- 


cere  in  his  desires,  'is  better  than  '  he  that  with 
his  mouth   shows  much  love,  if  he  be    'a  liar.' 

Pr.  xix.  22. 

Desires,  desires,  are  copious  tilings ;  you  read 
that  a  man  may  *  enlarge  his  desire  as  hell,'  Hab. 
ii.  5;  that  is,  if  they  be  wicked;  yea,  and  a  right- 
eous man  may  enlarge  his  desires  as  heaven.  .Ps. 
ixxiii.  25.  No  grace  is  so  extensive  as  desii'es.  De- 
sires out-go  all.  Who  believes  as  he  desires  to 
believe?  and  loves  as  he  desires  to  love?  and  fears 
as  he  desires  to  fear  God's  name?  Ne.  i.  11.  Might 
it  be  as  a  righteous  man  doth  sometimes  desire  it 
should  be,  botli  with  God's  church,  and  also  with 
his  own  soul,  stranger  things  would  be  than  there 
are ;  faith,  and  love,  and  holiness,  would  flourish 
more  than  it  does!  0 !  what  does  a  righteous  man 
desire?  What  do  you  think  the  prophet  desired, 
when  he  said,  '  0  that  thou  wouldest  rend  the 
heavens  and  -  come  down?'  Is.  liv.  1.  And  Paul, 
when  he  said,  he  could  wish  that  himself  were 
accursed  from  Christ,  for  the  vehement  desire  that  j 
he  had  that  the  Jews  might  be  saved?  Ro.  ix.l— 3;  x.  1. 
Yea,  what  do  you  think  John  desired,  when  he 
cried  out  to  Christ  to  come  quickly  ? 

Love  to  God,  as  I  said,  is  more  seen  in  desires 
than  in  any  Christian  act.  Do  you  think  that  the 
woman  with  her  two  mites  cast  in  all  that  she  de- 
sired to  cast  into  the  treasury  of  God  ?  Or  do  you 
think,  when  David  said  that  he  had  prepared  for 
the  house  of  God  with  all  his  might,  that  his  de- 
sires stinted  when  his  ability  was  at  its  utmost  ? 
1  Cb.  xxix.  No,  no  ;  desires  go  beyond  all  actions  ; 
therefore  I  said  it  is  the  desires  of  a  man  that  are 
reckoned  for  his  kindness.  Kindness  is  that  which 
God  will  not  forget ;  I  mean  the  kindness  which 
his  people  show  to  him,  especially  in  their  desires 
to  serve  him  in  the  world.  When  Israel  was  come 
out  of  Egypt,  you  know  how  many  stumbles  they 
had  before  they  got  to  Canaan.  But  forasmuch 
as  they  were  willing  or  desirous  to  follow  God,  he 
passes  by  all  their  failures,  saying,  '  I  remember 
thee,'  and  that  almost  a  thousand  years  after,* 
'  the  kindness  of  thy  youth,  the  love  of  thine 
espousals,  when  thou  wentest  after  me  in  the  wil- 
derness, in  a  land  thai  was  not  sown.'  Je.  ii.  2.  Israel 
was  holiness  to  the  Lord,  and  the  first  fruits  of  his 
increase.  There  is  nothing  that  God  likes  of  ours 
better  than  he  likes  our  true  desires.  For  indeed 
true  desires,  they  are  the  smoke  of  our  incense, 
the  flower  of  our  graces,  and  the  very  vital  part  of 
oar  new  man.  They  are  our  desires  that  ascend, 
and  they  that  are  the  sweet  of  all  the  sacrifices 
that  we  offer  to  God.  The  man  of  desires  is  the 
man  of  kindness. 

*  The  Israelites  entered  the  wilderness  fourteen  hundred 
and  ninety-one  years  before  Christ.  The  prophecy  of  Jeremiah 
was  delivered  six  hundred  and  tweuty-uiue  years  before  Christ. 
This  remembranee  was  eight  hundred  and  si.ity-two  years  after 
that  memorable  event.  With  God  tliere  can  be  no  forgctful- 
ness;  a  thousand  years  in  his  sight  are  but  as  yesterday.— Lj). 


THE   DESIRE   OF  THE   RIGnTEOI'S   GRANTED. 


76: 


Fourth.  Desires,  true  and  right  desires,  they 
are  they  by  which  a  man  is  taken  up  from  the 
ground,  and  brought  away  to  God,  in  spite- of  all 
iipposers.  A  desire  will  take  a  man  upon  its  back, 
and  carry  him  away  to  God,  if  ten  thousand  men 
stand  by  and  oppose  it.  Hence  it  is  said,  that 
•  through  desire  a  man  having  separated  himself,' 
to  wit,  from  what  is  contrary  to  the  mind  of  God, 
and  so  'seekethajicZintermeddleth  with  all  wisdom.' 

It.  xviii.  1. 

All  convictions,  conversions,  illuminations,  fa- 
vours, tastes,  revelations,  knowledge,  and  mercies, 
will  do  nothing,  if  the  soul  abides  without  desires. 
All,  I  say,  is  but  like  rain  upon  stones,  or  favours 
bestowed  upon  a  dead  dog.  0 !  but  a  poor  man 
with  desires,  a  man  that  sees  but  little,  that  knows 
but  little,  that  finds  in  himself  but  little,  if  he  has 
but  strong  desires,  they  will  supply  all.  His  desires 
take  him  up  from  his  sins,  from  his  companions, 
from  his  pleasures,  and  carry  him  away  to  God. 
Suppose  thou  wast  a  minister,  and  wast  sent  from 
God  with  a  whip,  whose  cords  were  made  of  the 
flames  of  hell,  thou  mightest  lash  long  enough  be- 
fore thou  couldest  so  much  as  drive  one  man  that 
abides  without  desires  to  God,  or  to  his  kingdom, 
by  that  thy  so  sore  a  whip.  Suppose  again  that 
thou  wast  a  minister,  and  wast  sent  from  God  to 
sinners  with  a  crown  of  glory  in  thy  hand,  to  oifer 
to  him  that  first  conies  to  thee  for  it ;  yet  none  can 
come  without  desires :  but  desire  takes  the  man 
upon  its  back,  and  so  brings  him  to  thee.*  What 
is  the  reason  that  men  will  with  mouth  commend 
God,  and  commend  Christ,  and  commend  and  praise 
both  heaven  and  glory,  and  yet  all  the  while  fly 
from  him,  and  from  his  mercy,  as  from  the  worst 
of  enemies  ?  Why,  they  want  good  desires  ;  their 
desires  being  mischievous,  carry  them  another  way. 
Thou  entreatest  thy  wife,  thy  husband,  and  the 
son  of  thy  womb,  to  fall  in  with  thy  Lord  and  thy 
Christ,  but  they  will  not.  Ask  them  the  reason 
why  they  will  not,  and  they  know  none,  only  they 
have  no  desires.  '  When  we  shall  see  him,  tliere 
f5  no  beauty  in  him  that  we  should  desire  him.' 
Is.  liil  1-3.  And  I  am  sure  if  they  do  not  desire 
him,  they  can  by  no  means  be  made  to  come  to 
him. 

But  now,  desires,  desires  that  are  right,  will 
carry  a  man  quite  away  to  God,  and  to  do  his  will, 
let  the  work  be  never  so  hard.  Take  an  instance 
or  two  for  this. 

You  may  see  it  in  Abraham,  Isaac,  and  Jacob. 

*  IIow  striking  the  contrast,  but  yet  how  true  I  '  A  wliip, 
whose  cords  were  made  of  the  fl.unes  of  heli,  could  no  more 
arouse  a  sinner  dead  iu  tiespassp.s  and  sins  than  a  crown  of 
glory  could  allure  him.  With  all  the  dread  realities  of  the 
world  to  come  pressed  upon  the  conscience  by  a  faithful  minis- 
ter, still,  alas!  how  many  maintain  their  downward  course. 
The  duty  is  ours  to  prophesy  upon  the  dry  bones.  God  and 
liis  gracious  t^pirit  aioue  cau  raise  them  up  to  holy,  happy 
enjoyments. — Eu. 


The  text  says  plainly,  they  were  not  mindful  of 
that  country  from  whence  they  came  out,  through 
their  desires  of  a  better,  lie.  iL  s-ie.  God  gave 
them  intimation  of  a  better  country,  and  their 
minds  did  cleave  to  it  with  desires  of  it;  and  what 
then  ?  Why,  they  went  forth,  and  desired  to  go, 
though  they  did  not  know  whither  they  went. 
Yea,  they  all  sojourned  in  the  land  of  promise, 
because  it  was  but  a  shadow  of  what  was  designed 
for  them  by  God,  and  looked  to  by  their  faith,  as 
in  a  strange  country ;  wherefore  they  also  cast 
that  behind  their  back,  looking  for  that  city  that 
had  foundations,  of  which  mention  was  made  be- 
fore. Had  not  now  these  men  desires  that  were 
mighty?  They  were  their  desires  that  thus  separ- 
ated them  from  their  dearest  and  choice  relations 
and  enjoyments.  Their  desires  were  pitched  upon 
the  heavenly  country,  and  so  they  broke  throu"li 
all  difficulties  for  that. 

You  may  see  it  iu  Moses,  who  had  a  kingdom 
at  his  foot,  and  was  the  alone  visible  heir  thereof; 
but  desire  of  a  better  inheritance  made  him  refuse 
it,  and  choose  rather  to  take  part  with  the  people 
of  God  in  their  afflicted  condition,  than  to  enjoy 
the  pleasures  of  sin  for  a  season.  You  may  say, 
the  Scripture  attributes  this  to  his  faith.  I  answer, 
so  it  attributes  to  Abraham's  faith  his  leaving  of 
his  country.  But  his  faith  begat  in  him  these 
desires  after  the  country  tliat  is  above.  So  indeed 
Moses  saw  these  things  by  faith ;  and  therefore 
his  faith  begat  in  him  these  desires.  For  it  was 
because  of  his  desires  that  he  did  refuse,  and  did 
choose  as  you  read.  And  here  we  may  opportunely 
take  an  opportunity  to  touch  up(m  the  vanity  of 
that  faith  that  is  not  breeding,  and  that  know.5  nut 
how  to  bring  forth  strong  desires  of  enjoying  what 
is  pretended  to  be  believed;  all  such  faith  is  false. 
Abraham's,  Isaac's,  Jacob's,  and  Moses'  faith, 
bred  in  them  desires,  strong  desires;  yea,  desires 
so  strong  as  to  take  them  up,  and  to  carry  them 
after  what,  by  their  faith,  was  made  known  unto 
them.  Yea,  their  desires  were  so  mightily  set 
upon  the  things  made  known  to  them  by  their 
faith,  that  neither  difiiculties  nor  dangers,  nor  yet 
frowns  nor  flatteries,  could  stop  them  frum  the  use 
of  all  lawful  attempts  of  enjoying  what  they  believed 
was  to  be  had,  and  what  they  desired  to  be  pos- 
sessed of. 

The  women  also  that  you  read  of,  and  otlicrs 
that  would  not,  upon  unworthy  terms,  accept  of 
deliverance  from  torments  and  sundry  trials,  that 
they  might,  or  because  they  had  a  desire  to,  bo 
made  partakers  of  a  better  resurrection.  '  And 
others,'  saith  he,  '  had  trial  of  cruel  ujockiugs  and 
scourgings  ;  yea,  moreover,  of  bonds  and  imprison- 
ments. They  were  stoned,  they  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword ;  they 
wandered  about  in  sheep  skins,  and  goat  skins, 
being  destitute,  afilicted,  tormented;  of  whom  the 


764 


niE   DE>IRE   OF  THE   RIGHTEOUS   GRANTED. 


world  was  not  wortliy.    Tliey  wamlered  in  deserts, 
and  in  mountains,  and  caves  of  the  earth.'  lie.  xi. 

S5— S9. 

But  wo  will  co!iic  to  the  Lord  Jesus  himself. 
Whitlier  did  liis  desires  bring  him  ?  Whither  did 
thoy  carry  him?  and  to  what  did  they  make  him 
stoop?  For  tiiey  were  his  desires  after  us,  and 
after  our  f^ood,  that  made  him  humble  himself  to 
do  as  lie  did.  Ca.vii.iu.  What  was  it,  think  you, 
lliat  made  him  cry  out,  *  I  have  a  baptism  to  be 
baptized  with,  and  how  am  I  straitened  till  it  be 
accomplished!'  Lu. xii. so.  Wliat  was  that  baptism 
but  his  death?  and  why  did  he  so  long  for  it,  but 
of  de.-«irc  to  do  us  good?  Yea,  the  passover  being 
to  be  eaten  on  the  eve  of  his  sufferings,  with  what 
desires  did  he  desire  to  cat  it  with  his  disciples? 
L'l.  mi.  15.  Yea,  liis  desires  to  suffer  for  his  people 
made  him  go  with  more  strength  to  lay  down  his 
life  for  them  than  they,  for  want  of  them,  had  to 
go  to  see  liim  suffer.  And  they  were  in  their  way 
going  up  to  Jerusalem,  he  to  suffer,  and  they  to 
look  on,  •  And  Jesus  went  before  them,  and  they 
were   amazed,  and   as   they  followed,  they   were 

afraid.'    Mar.  x.  3i.   Hat.  X.X.  17. 

1  tell  you,  desires  are  strange  things,  if  they  be 
right;  tliey  jump  with  God's  mind;  they  are  the 
life  of  prayer;  they  are  a  man's  kindness  to  God, 
and  they  which  will  take  him  up  from  the  ground, 
and  carry  him  away  after  God  to  do  his  will,  let 
the  work  be  never  so  hard.  Is  it  any  marvel,  then, 
if  the  desires  of  the  righteous  are  so  pleasing  to 
God  as  they  are,  and  that  God  has  so  graciously 
promised  that  the  desires  of  the  righteous  shall  be 
granted  ?     Lut  we  come  now  to 

the  use  axd  aprlicatiox. 

The  fiust  use  siiall  be  a  use  of  infouiiation. 
Yiiu  have  heard  what  hath  been  said  of  desires, 
and  what  pleasing  things  right  desires  are  unto 
God.  But  you  must  know  that  they  are  the 
desires  of  his  people,  of  the  righteous,  that  are  so. 
No  wicked  man's  desires  are  regarded.  Ps.  cxii.  lo. 
Phis  men  must  be  informed  of,  lest  their  desires 
iitcome  a  snare  to  their  souls.  You  read  of  a  man 
who.-ie  '  desire  killeth  him.'  Tr.  xxi.  25.  And  why? 
but  because  he  rests  in  desiring,  without  considerino- 
what  he  is,  whether  such  a  one  unto  whom  the 
promise  of  granting  desires  is  made;  he  coveteth 
,'rcedily  all  the  day  long,  but  to  little  purpose. 
The  grant  of  desires,  of  the  fulfilling  of  desires,  is 
entailed  to  the  righteous  man.  There  are  four 
.sorts  of  people  that  desire,  that  desire  the  kiu"-- 
dom  of  heaven ;  consequently,  desires  have  a  fou'r- 
f  (Id  root  from  whence  they  ffow. 

First.  The  natural  man  desires  to  be  saved,  and 
to  go  to  heaven  when  ho  dies.  Ask  any  natural 
man,  and  he  will  tell  you  so.  Besides,  we  see  it 
is  80  With  them,  especially  at  certain  seasons.  As 
whca  some  guilt  or  conviction  for  sin  takes  hold 


upon  them  ;  ov  when  some  suildcn  fear  terrifies 
them ;  when  they  are  afraid  that  the  plague  or 
pestilence  will  come  upon  them,  and  break  up 
house-keeping  for  them ;  or  when  death  has  taken 
them  by  the  throat,  and  is  hauling  them  down 
stairs  to  the  grave.  Then,  0  then,  *  Lord,  savo 
me.  Lord,  have  mercy  upon  me ;  good  people,  pray 
fur  me!  0!  whither  shall  I  go  when  I  die,  if 
sweet  Christ  has  not  pity  for  my  soul?'  And  now 
the  bed  shakes,  and  the  poor  soul  is  as  loath  to  go 
out  of  the  body,  for  fear  the  devil  should  catch  it, 
as  the  poor  bird  is  to  go  out  of  the  bush,  while  it 
sees  the  hawk  waits  there  to  receive  her.  But  the 
fears  of  the  wicked,  they  must  come  upon  the 
wicked  ;  they  are  the  desires  of  the  righteous  that 
must  be  granted.  Pray,  take  good  notice  of  this. 
And  to  back  this  with  the  authority  of  God,  con- 
sider that  scripture,  '  The  wicked  man  travaileth 
with  pain  all  his  days,  and  the  number  of  years  is 
hidden  to  the  oppressor.  A  dreadful  sound  is  in 
his  ears ;  in  pi'osperity  the  destroyer  shall  come 
upon  him.  Trouble  and  anguish  shall  make  him 
afraid ;  they  shall  prevail  against  him  as  a  king 
ready  to  the  battle.'  Jobxv.  20-2t.* 

Can  it  be  imagined  that  when  the  wicked  are  in 
this  distress,  but  that  they  will  desire  to  be  saved  ? 
Therefore  he  saith  again,  '  Terrors  take  hold  on 
him  as  waters,  a  tempest  stealeth  him  away  in  the 
night.  The  east  wind,'  that  blasting  wind,  '  car- 
rieth  him  away,  and  he  departeth,  and  as  a  storm 
hurleth  him  out  of  the  world,  'his  place.  For 
God  shall  cast  upon  him,  and  not  spare;'  in  flying 
'  he  would  fain  fly  out  of  his  hand.'  Job  xxvii.  20-2.3. 
Their  terrors  and  their  fears  must  come  upon  them: 
their  desires  and  wishes  for  salvation  must  not  be 
granted,  is.  Uv.  13 ;  kvi.  4.  '  They  shall  call  upon  me,' 
says  God,  '  but  I  will  not  answer ;  they  shall  seek 
me  early,  but  they  shall  not  find  me.'  Pr.  i.  2S. 

Second,  There  is  the  hypocrite's  desire.  Now 
his  desire  seems  to  have  life  and  spirit  in  it.  Also 
he  desires,  in  his  youth,  his  health,  and  the  like ; 
yet  it  comes  to  naught.  You  shall  see  him  drawn 
to  the  life  in  Mar.  x.  n.  He  comes  running  and 
kneeling,  and  asking,  and  that,  as  I  said,  in  youth 
and  health ;  and  that  is  more  than  men  merely 
natural  do.  But  all  to  no  purpose ;  he  went  as 
he  came,  without  the  thing  desired.  The  condi- 
tions propounded  were  too  hard  for  this  hypocrite 
to  comply  withal.  Mar.  X.  21, 22.t     Some  indeed  make 

*  Tliis  language  is  as  expressive  and  original  as  it  is  like 
Buiiyaii.  Duath  takes  the  siuuer  by  the  throat,  and  '  hauls 
luui  down  stairs  to  the  grave.'  The  indulgence  in  any  sinful 
propensity  has  this  downward,  deathly  tendency.  Every  lust, 
whether  tor  riches  or  lionours,  for  gambling,  wine,  or  women, 
leads  the  deluded  wretched  votary  step  by  step  to  the  cham- 
hers  of  death.  There  is  no  hope  in  the  dread  prospect ;  trouble 
and  anguish  possess  the  spirit.  Hast  thou  escaped,  O  my  soul, 
from  the  net  of  the  infernal  fowler?  Never  forget  that  it  is  as 
a  brand  snatched  from  the  burning.  O  to  grace  how  great  a 
debtor. — Ed. 

t  It  is  uot  usual  to  call  the  rich  young  man  a  hypocrite. 


THE   DESIRE   OF  THE    RIGHTEOUS   GRANTED. 


7P5 


a  great  noise  with  their  desires  over  some  ap^nin 
do ;  but  in  conclusion  all  comes  to  one,  they  meet 
together  there  where  they  go,  whose  desires  are 
not  granted. 

'  For  what  is  tlie  hope  of  the  hypocrite,  though 
he  has  gained  '  to  a  higlier  strain  of  desires,  '  when 
God  taketh  away  his  soul  V  '  Will  God  hear  his 
cry  when  trouble  cometh  upon  him?'  Job  xxvii.  8,  9. 
Did  he  not,  even  when  he  desired  life,  yet  break 
with  God  in  the  day  when  conditions  of  life  were 
propounded  to  him?  Did  he  not,  even  when  he 
asked  what  good  things  were  to  be  done  that  he 
might  have  eternal  life,  refuse  to  hear  or  to  com- 
ply with  what  was  propounded  to  him?  IIow  then 
can  his  desires  be  granted,  who  himself  refused  to 
have  them  answered?  No  marvel  then  if  he 
perishes  like  his  own  dung,  if  they  that  have  seen 
him  shall  say  they  miss  him  among  those  that 
are  to  have  their  desires  granted. 

Third.  There  are  the  desires  of  the  cold  formal 
professor  ;  the  desires,  I  say,  of  him  whose  religion 
lies  in  a  few  of  the  shells  of  religion ;  even  as  the 
foolish  virgins  who  were  content  with  their  lamps, 
but  gave  not  heed  to  take  oil  in  their  vessels. 
These  I  take  to  be  those  whom  the  wise  man 
calls  the  slothful :  '  The  soul  of  the  sluggard 
desireth,  and  hath  nothing ;  but  the  soul  of  the 
diligent  shall  be  made  fat.'  Pr.  xiii.  4.  Tlie  sluggard 
is  one  that  comes  to  poverty  through  idleness — 
that  contents  himself  with  forms :  '  that  will  not 
plough  '  in  winter  '  by  reason  of  the  cold  ;  therefore 
shall  he  beg  in  harvest,'  or  at  the  day  of  judgment, 
'  and  have  nothing.'  Pr.  xx  4. 

Thus  you  see  that  there  are  many  that  desire  ; 
the  natural  man,  the  hypocrite,  the  formalist,  they 
all  desire.  For  heaven  is  a  brave  place,  and  no- 
body would  go  to  hell.  '  Lord,  Lord,  open  to  us,' 
is  the  cry  of  many  in  this  world,  and  will  be  the 
cry  of  more  in  the  day  of  judgment.  Of  this  there- 
fore thou  shouldst  be  informed  ;  and  that  for  these 
reasons:  — 

Because  ignorance  of  this  may  keep  thee  asleep 
in  security,  and  cause  thee  to  fall  under  such  dis- 
appointments as  are  the  worst,  and  the  worst  to  be 
borne.  For,  for  a  man  to  think  to  go  to  heaven 
because  he  desires  it,  and  when  all  is  done  to  fall 
into  hell,  is  a  frustration  of  the  most  dismal  com- 
plexion. And  yet  thus  it  will  be  when  desires 
shall  fail,  '  when  man  goes  to  his  long  home,  and 
when  the  mourners  go  about  the  streets.'  Kc.  xii.  5. 
Because,  as  was  said  before,  else  thy  desires,  and 
that  which  should  be  for  thy  good,  wdl  kill  thee. 
They  kill  thee  at  death,  when  thou  shalt  find  them 
every  one  empty.     And  at  judgment,  when  thou 

To  outward  appearance  he  was  in  earnest.  Negatively,  he 
had  kept  the  cuinmandnients.  Now  lie  is  required  to  perioral 
positive  duties,  and  to  live  by  failh.  Here  the  mask  tails  uli', 
and  he  concludes  that  eternal  life  is  not  worth  tiie  sacriiiee. 
-Ed. 


shalt  he  convinced  that  tliou  oughtest  to  go  with- 
out  what  thou  desirest,  because  thou  wast  not  the 
man  to  whose  desires  the  promise  was  made,  nor 
the  man  that  didst  desire  aright.  To  be  informed 
of  this  is  the  way  to  put  thee  upon  such  sense  and 
sight  of  thy  case  as  will  make  thee  in  earnest  be- 
take thyself  in  that  way  to  him  that  is  acceptable, 
who  grants  the  desires  of  the  righteous.  And  then 
shalt  thou  be  happy  when  thou  slumnest  to  desire 
as  the  natural  man  desireth,  as  the  hypocrite 
desireth,  or  as  the  formalist  desireth.  When  thou 
desirest  as  the  righteous  do,  thy  desire  shall  be 
granted. 

The  second  use  is  of  examixatio.v.  If  this  he 
so,  then  what  cause  hast  thou  that  art  conscious  to 
thyself  that  thou  art  a  desiring  man  to  examine 
thyself  whether  thou  art  one  whose  desires  shall 
be  granted  ?  For  to  what  purpose  should  a  man 
desire,  or  what  fruits  will  desire  bring  him  whose 
desires  shall  not  be  granted?  Such  a  man  is  hut 
like  to  her  that  longs,  but  loses  her  longing;  or 
like  to  him  that  looks  for  peace  while  evil  over- 
takes him. 

Thou  hast  heard  it  over  and  oyer  that  the  grant 
of  desires  belong  to  the  righteous:  shouldst  thou 
then  not  inquire  into  thy  condition,  and  examine 
thyself  whether  thou  art  a  righteous  man  or  no? 
The  apostle  said  to  the  Corinthians,  'Examine 
yourselves  whether  ye  be  in  the  faith  ;  prove  your 
own  selves  ;  know  you  not  -  how  that  Jesus  Chri>t 
is  in  you,  except  ye  be  reprobates?'  2  Co.  xm.  5.  You 
may  be  reprobates  and  not  be  aware  of  it,  if  you  do 
not  examine  and  prove  your  own  selves.  It  is  there- 
fore FOR  THY  LIFE,  wherefore  do  not  deceive  thyself. 
1  have  given  you  before  a  description  of  a  righteous 
man,  namely,  that  he  is  one  made  so  of  God  by 
imputation — by  an  inward  principle,  and  one  that 
brings  forth  fruit  to  God.  Now,  this  last  thou 
mayst  think  thou  hast;  for  it  is  easy  and  common 
for  men  to  think  when  they  bring  forth  fruit  to 
themselves,  that  they  bring  it  forth  to  God.  Where- 
fore ex.unine  thyself. 

First.  Art  thou  righteous?  If  thou  saycst. 
Yea;  I  ask.  How  comcst  thou  righteous?  If  thou 
thiidcest  that  obedience  to  the  law  of  righteousness 
has  made  thee  so,  thou  art  utterly  deceived ;  for 
he  that  thus  seeks  righteousness,  yet  is  not  right- 
eous, because  he  cannot,  by  so  doing,  attain  liiat 
thing  he  seeketh  for.  ito.  ix.  3i,  s-.'.  Did  not  I  tell 
thee  before,  that  a  man  must  he  righteous  before 
he  doth  one  good  work,  or  he  can  never  bo  right- 
eous? The  tree  must  be  good  first,  even  before  it 
brings  forth  one  good  apple. 

Second.  Art  thou  righteous?  In  whose  judg- 
ment art  thou  righteous?  Is  it  in  the  judgment 
of  God,  or  of  man?  If  not  of  God,  it  is  no  matter 
though  all  the  men  on  earth  should  justify  tiice  ; 
thou  tor  that  art  no  whit  the  more  righteous. 

Third.   Art  thou  righteous  in  the  judgment  of 


7C»5 


THE  PESIRE   OF  THE   RIGHTEOUS   GRANTED. 


God ?  Wlio  told  tlice  so?  or  dost  tliou  hut  dream 
thereof?  Indeed,  to  be  ri,:;hteous  in  God's  sight 
is  that,  and  only  that,  which  can  secure  a  man 
from  wrath  to  come ;  for  '  if  God  justifies,  who  is 
he  that  coiidcnms?'  Ko.  viii.  33, 34.  And  tliis  only  is 
the  man  whose  desires  shall  be  granted. 

J'ourlh.  But  still,  I  say,  the  question  is,  How 
corocst  thou  to  know  that  thou  art  righteous  in  the 
judgment  of  God?  Dost  thou  know  by  what  it  is 
that  God  makes  a  man  righteous?  Dost  thou 
know  wliere  that  is  by  or  with  which  God  makes 
n  man  riijhteous?  and  also  how  God  doth  make  a 
man  righteous  with  it?  These  are  questions,  in  the 
answer  of  which  thou  must  have  some  heavenly 
skill,  or  else  all  that  thou  sayest  about  tliy  being 
righteous  will  seem  without  a  bottom. 

Fifth.  Now,  if  thou  answerest,  That  that  which 
makes  me  righteous  is  the  obedience  of  Christ  to 
Ids  Father's  will,  that  this  righteousness  is  before 
the  throne  of  God,  and  that  it  is  made  mine  by 
on  act  of  God's  free  grace;  I  sliall  ask  thee  yet 
again, 

Sidh.  How  earnest  thou  to  see  thy  need  of  this 
righteousness?  And  by  wliat  is  this  rigliteousness 
by  thee  applied  to  thyself?  For  this  righteousness 
is  bestowed  upon  those  that  see  tlieir  need  thereof. 
This  righteousness  is  the  refuge  whereto  the  guilty 
tiy  for  succour,  that  they  may  be  sheltered  from 
the  wrath  to  come.  Uast  thou  then  fled,  or  dost 
thou  indeed  fly  to  it?  He. vi.  ig-is. 

ScvenVi.  None  flies  to  this  righteousness  for  life, 
but  those  who  feel  the  sentence  of  condemnation 
by  God's  law  upon  their  conscience;  and  that  in 
that  extremity  have  sought  for  righteousness  first 
elsewhere,  but  cannot  find  it  in  all  the  world. 

Eighth.  For  man,  when  lie  findeth  himself  at 
first  a  sinner,  doth  not  straightway  betake  himself 
for  righteousness  to  God  by  Christ;  but,  in  the 
tirst  place,  seeks  it  in  the  law  on  earth,  by  labour- 
ing to  yield  obedience  thereto,  to  the  end  he  may, 
when  he  stands  before  God  at  death  and  judgment, 
have  something  to  commend  him  to  him,  and  for 
the  sake  of  which  he  may  at  least  help  forward 
liis  acceptance  with  him. 

Xiuth.  Lut  being  wearied  out  of  this,  and  if 
God  loves  him  he  will  weary  hitn  out  of  it,  then  he 
looks  unto  heaven  and  cries  to  God  for  righteous- 
ness; the  which  God  shows  him  in  his  own  good 
time  he  hath  reckuned  to  him.  for  the  sake  of 
Jesus  Chriht. 

lenOi.  Now  by  this  very  discovery  the  heart  is 
also  principled  with  the  spirit  of  the  gospel ;  for 
the  t?pirit  comes  with  the  gospel  down  from  heaven 
to  such  an  one,  and  fills  hia  soul  with  good ;  by 
wliich  he  is  capacitated  to  bring  furth  fruit,  true 
Iruit,  whieh  are  the  fruits  of  righteousness  imputed, 
and  i.f  righteousnesa  infused,  to  the  glory  and  praise 
«f  God. 

Eleventh.   Nor  can  anything  but  faith  make  a 


man  see  himself  thus  made  righteous ;  for  this 
righteousness  is  revealed  from  faith  to  faith,  from 
the  object  of  faith  to  the  grace  of  faith,  by  the 
Spirit  of  faith.  A  faithless  man,  then,  can  see 
this  no  more  than  a  blind  man  can  see  colours ; 
nor  relish  this,  no  more  than  a  dead  man  tasteth 
victuals.  As,  tlierefore,  blind  men  talk  of  colours, 
and  as  dead  men  relish  food,  so  do  carnal  men  talk 
of  Jesus  Christ ;  to  wit,  without  sense  or  savour  ; 
without  sense  of  the  want,  or  savour  of  the  worth 
and  goodness  of  him  to  the  soul. 

Twelfth.  Wherefore,  I  say,  it  is  of  absolute 
necessity  that  with  thy  heart  thou  deal  in  this 
point,  and  beware  of  self-deceiving  ;  for  if  thou  fail 
here,  thy  desires  will  fail  thee  for  ever:  'for  the 
desire  of  the  righteous,'  and  that  only,  'must  be 
granted.' 

The  third  use  is  cautionary.  Let  me  here, 
therefore,  caution  thee  to  beware  of  some  things,  by 
which  else,  perhaps,  thou  mayest  deceive  thyself. 
First.  Take  heed  of  taking  such  things  for  grants 
of  desires,  that  accidentally  fall  out;  accidentally,  I 
mean,  as  to  thy  desires ;  for  it  is  possible  that  that 
very  thing  that  thou  desirest  may  come  to  pass  in 
the  current  of  providence,  not  as  an  answer  of  thy 
desires.  Now,  if  thou  takest  such  things  for  a  grant 
of  thy  desires,  and  consequently  concludest  thyself 
a  righteous  man,  how  mayest  thou  be  deceived? 
The  ark  of  God  >vas  delivered  into  the  hand  of  the 
Philistines,  which  they  desired ;  but  not  for  the 
sake  of  their  desires,  but  for  the  sins  of  the  children 
of  Israel.  The  land  of  Canaan  was  given  unto 
Israel,  not  for  the  sake  of  their  desires,  but  for  the 
sins  of  those  whom  God  cast  out  before  them  ;  and 
to  fulfil  the  promise  that  God,  before  they  were 
born,  had  made  unto  their  fathers.  De.  ix.  5,  6. 
Israel  was  carried  away  captive  out  of  their  own 
land,  not  to  fulfil  the  desires  of  their  enemies,  but 
to  punish  them  for  their  transgressions.  These, 
with  many  of  smaller  importance,  and  more  per- 
sonal, might  be  mentioned,  to  show  that  many 
things  happen  to  us,  some  to  our  pleasing,  and 
some  to  the  pleasing  of  our  enemies ;  which,  if 
either  we  or  they  should  count  the  returns  of  our 
prayer,  or  the  fruits  of  our  desires,  and  so  draw 
conclusions  of  our  estate  to  be  for  the  future 
bappy,  because  in  such  things  we  seemed  to  be 
answered  of  God,  w^e  might  greatly  swerve  in  our 
judgments,  and  become  the  greatest  at  self-de- 
ceiving. 

Second.  Or  shouldest  thou  take  it  for  granted 
that  what  thou  enjoyest  tliou  hast  it  as  the  fruit 
of  thy  desires;  yet  if  the  things  thou  boast  of 
are  tilings  pertaining  to  this  life,  such  may  be 
granted  thee  as  thou  art  considered  of  God  as  his 
creature,  though  thyself  art  far  enough  off  from 
being  a  righteous  man.  «  Thou  openest  thy 
hand,'  says  tlie  Psalmist,  'and  satisfiest  the  de- 
sire of  every  living  thing.'  Ps. cxlv.ie.     Again,  '  lie 


THE   DESIRE   OF   THE   RIGHTEOUS   GRANTED. 


iG7 


feeils  tlie  young  ravens  tluit  cry  to  liim  ;  and  the 
young  lions  seek  their  meat  from  God.'  Ps.  cxhii. 9; 
civ.  31.  Cain,  Ishmael,  Ahab  too,  had  iu  some 
things  their  desires  granted  tliem  of  God.  Ge.  iv.  u,  is; 
xxi.  17, 18. 1  Ki.  x.\i.  29.  For  if  God  will  hear  the  de- 
sire of  the  beast  of  the  field,  the  fishes  of  the  sea, 
and  of  the  fowls  of  heaven  ;  no  marvel  if  the  wicked 
also  may  boast  him  of  his  heart's  desire,  Ps  x.  3. 
Into  whose  hand,  as  he  saith  in  another  place, 
'  God  bringeth  abundantly.'  Take  heed,  there- 
fore, neither  these  things,  nor  the  grant  of  them, 
are  any  signs  that  thou  art  a  righteous  man.  or 
that  the  promise  made  to  the  righteous  in  grant- 
ing their  desires  are  accomplished  upon  thee. 
I  think  a  man  may  say,  that  the  men  that  know 
not  God  have  a  fuller  grant,  I  mean  generally,  of 
their  desires  of  temporal  things,  tlian  has  tlie 
child  of  God  himself ;  for  his  portion  lying  in  bet- 
ter things,  his  desires  are  answered  another  way. 

Third.  Take  heed,  God  grants  to  some  men 
their  desires  in  anger,  and  to  their  destruction. 
He  gave  to  some  '  their  own  desire,'  '  but  sent 
leanness  into  their  soul. '  Ps.  ixxviii.  29;  cvi.  is.  Jer.  xiii.  22. 
All  that  God  gives  to  tlie  sons  of  men,  he  gives 
not  in  mercy  ;  he  gives  to  some  an  inferior,  and 
to  some  a  superior  portion  ;  and  yet  so  also  he 
answereth  them  in  the  joy  of  their  heart.  Some 
men's  hearts  are  narrow  upwards,  and  wide  down- 
wards ;  narrow  as  to  God,  but  wide  for  the  world ; 
they  gape  for  the  one,  but  shut  themselves  up 
against  the  other  ;  so  as  they  desire  they  have 
of  what  they  desire  ;  '  whose  belly  thou  fiUest  with 
thy  hid  treasure,'  for  that  they  do  desire ;  but  'as 
for  me,'  said  David,  these  things  will  not  satisfy, 
'  I  sliall  be  satisfied  when  I  awake,  with  thy  like- 
ness.'   Pa.  xvii.  14,  15. 

I  told  you  before,  that  the  heart  of  a  wicked 
man  M'as  widest  downward,  but  it  is  not  so  with 
the  rigiiteous  :  therefore  the  portion  of  Jacob  is 
not  like  them  ;  God  has  given  to  him  himself. 
The  temple  that  Ezekiel  saw  in  the  vision  was 
still  widest  upward  ;  it  spread  itself  toward  heaven. 
Eze.  xlL  7.  So  is  the  church,  and  so  is  the  righteous, 
and  so  are  his  desires.  Thy  great  concern,  there- 
fore, is  to  consider,  since  tiiou  art  confident  that 
God  also  heareth  thy  desires  ;  1  say,  to  consider, 
whether  he  answereth  thee  in  his  anger  ;  for  if  lie 
doth  so,  thy  desires  come  with  a  woe  ;  therefore, 
I  say,  look  to  thyself.  A  full  purse  and  a  lean 
soul,  is  a  sign  of  a  great  curse.  '  He  gave  them 
their  desire,  but  he  sent  leanness  into  their  soul.' 
Take  heed  of  that  ;  many  men  crave  by  their  de- 
sires, as  the  dropsical  man  craves  drink  ;  his 
drinking  makes  his  belly  swell  big,  but  consumes 
other  parts  of  his  body.  0  !  it  is  a  sad  grant, 
when  the  desire  is  granted,  only  to  make  the  belly 
big,  the  estate  big,  the  name  big  ;  when  even  by 
this  bigness  the  soul  pines,  is  made  to  dwindle,  to 
grow  lean,  and  to  look  like  an  anatomy. 


I  am  persuaded  that  it  is  thus  with  many,  who, 
Avhile  they  were  lean  in  estates,  had  fat  souls  ; 
but  the  fattening  of  their  estates  has  made  their 
souls  as  to  good,  as  lean  as  a  rake.  They  cannot 
now  breathe  after  God  ;  they  cannot  now  look  to 
their  hearts  ;  they  cannot  now  set  watch  and  ward 
over  their  ways  ;  they  cannot  now  spare  titne  to 
examine  who  goes  out,  or  who  comes  in.  Thev 
have  so  much  tlieir  desires  in  things  below,  that 
they  have  no  leisure  to  concern  themselves  with, 
or  to  look  after  things  above  ;  their  hearts  are 
now  as  fat  as  grease  ;  their  eyes  do  now  too  much 
start  out,  to  be  turned  and  made  to  look  inward, 
Ps.  cxix.  70 ;  ixxxiii.  7.  They  are  now  become,  as  to 
their  best  jiart,  like  the  garden  of  the  slothful,  all 
grown  over  with  nettles  and  briars,  tliat  cover  the 
face  thereof ;  or,  like  Savd,  removed  from  a  little 
estate,  and  low  condition,  to  much,  even  worse  and 
worse.  Men  do  not  know  what  they  do  in  desir- 
inc;  thiuiis  of  this  life,  thimjs  over  and  above  what 
are  necessary  ;  they  desire  them,  and  they  have 
them  with  a  woe.  '  Surely  he  shall  not  feel  quiet- 
ness in  his  belly,'  his  belly  is  taken  for  his  con- 
science. Pr.  XX.  27.  *  He  stiall  not  save  of  that  which 
he  desired,'  to  help  him  in  an  evil  day.  Jo'jxi.ij. 

1  Ti.  vi.  17-19. 

I  shall  not  here  give  my  caution  to  the  righteous, 
but  shall  reserve  that  for  the  ne.xt  use.  But,  0  ! 
that  men  were  as  wise  in  judging  of  the  answering 
of  the  desires,  as  they  are  in  judging  of  the  extra- 
vagancies of  their  appetites.  You  shall  have  a 
man  even  from  experience  reclaim  himself  from 
such  an  excess  of  eating,  drinking,  smoking,  sleep- 
ing, talking,  or  pleasurable  actions,  as  by  his 
experience  he  finds  is  hurtful  to  him,  and  yet  all 
tliis  may  but  hurt  the  body,  at  least  the  body 
directly  ;  but  how  blind,  how  unskilled  are  they 
in  the  evils  that  attend  desires  !  For,  like  the 
man  in  the  dropsy,  made  mention  of  before,  they 
desire  this  world,  as  he  duth  drink,  till  they  de- 
sire themselves  quite  down  to  hell.  Look  to  it, 
therefore,  and  take  heed  ;  God's  granting  the 
things  pertaining  to  this  life  unto  thco,  doth 
neither  prove  that  thou  art  righteou?,  nor  that  ho 
acts  in  mercy  towards  thee,  by  giving  of  thee  thy 
desires. 

The  fourtii  use  is  for  excour.xgemext.  U 
it  so?  shall  the  desire  of  the  righteous  bo 
o-ranted  ?  Then  this  should  encourage  tliem  that 
iu  the  first  place  have  sought  the  kingdom  of  God 
and  his  Son's  righteousness,  to  go  on  in  ilioir  de- 
sires. God  has  given  thee  his  Son's  rigbttousne&s 
to  justify  thee  ;  he  lias  also,  because  thou  art  a 
son,  sent  forth  the  Spirit  of  his  Sou  into  thy  iieart 
to  sanctify  thee,  and  to  help  thee  to  cry  unto  him. 
Father,  Father.  Wilt  thou  not  cry?  wilt  thou 
not  desire  ?  thy  God  has  hidden  thee  '  oj)fn  thy 
mouth  wide  ;'  he  has  bid  thee  open  it  wid.>.  and 
promised,  saying,  'And  I  will  fill  it;' and  wiit 


7C3 


TTIE   DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


tliou  not  (Icsirc  ?  iv  UixL  lo.  0!  tliou  Iiast  a 
licence,  a  K  ave,  a  grant  to  desire  ;  wlierefnre  be 
not  afraid  to  desire  tjreat  mercies  of  the  God  of 
heaven  ;  this  was  Daniel's  way,  and  he  set  others 

to  (h)  it  too.    Da.  ii.  18. 

Ol'jiction.  But  I  am  an  unworthy  creature. 
Aimcer.  That  is  true  ;  but  God  gives  to  no  man 
for  his  wortliincss,  nor  rejects  any  for  their  sinful- 
ness, that  conic  to  him  sensible  of  the  want  and 
wortii  of  mercy  for  them.  Besides,  I  told  thee 
lirfire,  that  tlie  desires  of  a  righteous  man,  and 
the  desires  of  his  God,  do  jump  or  agree.  God 
lias  a  desire  to  thee  ;  thou  hast  a  desire  to  him. 
jubxiv.  15.  God  desires  truth  in  the  inward  parts, 
and  so  dost  thou  with  all  thy  heart.  Ps.  v.  i— 6. 
i;o.  \L  5.  God  desires  mercy,  and  to  show  it  to  the 
needy  ;  that  is  it  thou  also  wantest,  and  that  which 
thv  soul  craves  at  his  hand.  Seek,  man,  ask,  I 
knock,  and  do  not  l)e  discouraged ;  the  Lord  grant 
all  thy  desires.  Thou  sayest  thou  art  unworthy 
to  ask  the  biggest  things,  things  spiritual  and 
heavenly  ;  well,  will  carnal  things  serve  thee,  and 
answer  the  desires  of  thy  heart?  Canst  thou  be  con- 
ti-nt  to  be  put  oil"  with  a  belly  well  filled,  and  a  back 
Well  clothed  ?  0 !  better  I  never  had  been  born  ! 
See,  thou  wilt  not  ask  the  best,  and  yet  canst 
not  make  shift  without  them.  Shift,  no,  no  shift 
"  ithout  them  ;  I  am  undone  without  them,  undone 
for  ever  and  ever,  sayest  thou  ;  vjell  then  desire  ; 
so  I  do,  sayest  thou.  Ah  !  but  desire  with  more 
strong  desires,  desire  with  more  large  desires,  de- 
fcire  spiritual  gifts,  covet  them  earnestly,  tliou  hast 
a  licence  too  to  do  so.  i  Co.  xiv.  i.  God  bids  thee 
do  so  ;  and  I,  says  the  apostle,  '  desire  that  ye 
flint  not,'  El),  iii.  13.  that  is,  in  the  prosecution  of 
your  desires,  what  discouragements  soever  you 
may  meet  with  in  the  way ;  for  he  hath  said,  'The 
desire  of  the  righteous  shall  be  granted.' 

Of'jedion.  But  I  find  it  not  so,  says  one  :  for 
though  I  have  desired  and  desired,  a  thousand 
times  upon  my  knees,  for  something  that  I  want, 
yot  I  have  not  my  desire  ;  and  indeed  the  con- 
ndcration  of  this  hath  made  me  question  whether 
1  am  one  of  those  to  whom  the  promise  of  grant- 
ing desires  is  made. 

Answ.  To  this  objection  many  things  must  be 
replied.  Fird.  By  way  of  question.  Second.  Then 
by  way  of  answer. 

FIrtit.  By  way  of  question  ;  what  are  the  things 
tliou  desirest,  arc  they  lawful  or  unlawful  ?  for°a 
Christian  may  desire  unlawful  things ;  as  the 
mother  of  Zebcdec'a  children  did  when  she  came 
t-i  Ciirist,  nay,  her  sons  themselves  had  their 
i.carts  tlierein,  saying,  'Master,  we  would  that 
thou  shouldodt  do  for  us  whatsoever  we  shall  de- 
sire.'  iiu.  X.  35.  Mat.  XX.  I'u.  Thuy  cuiuo  with  a  wide 
mouth,  but  their  desire  was  unlawful,  as  is  evi- 
dent, for  that  Christ  would  not  grant  it.  James 
alao  himself  caught  those  unto  whum  he  wrote. 


in  such  a  fault  as  this,  where  he  says,  '  Ye  kill, 
and  desire  to  have,  and  cannot  obtain.'  Ja.  iv.  2. 

There  are  four  things  that  are  unlawful  to  be 
desired.  To  desire  the  life  of  thine  enemy  is  un- 
lawful. 1  Ki.  iii.  11.  De.  v.  21.  To  desire  anything  that 
is  thy  neighbour's  is  unlawful.  To  desire  to  share 
in  the  prosperity  of  the  wicked  is  unlawful. 
Ps.  ixxiii.  3.     To  desire  spiritual  things  for  evil  ends 

is  unlawful.    Pr.  xxiv.  l,  19.  Ja.  iv.  2—4. 

Are  they  lawful  things  which  thou  desirest  ? 
Yet  the  question  is.  Are  they  absolutely  or  condi- 
tionally promised  ?  If  absolutely  promised,  hold 
on  in  desiring  ;  if  conditionally  promised,  then  thou 
must  consider  whether  they  are  such  as  are 
essential  to  the  vvell-being  of  thy  soul  in  thy  Chris- 
tian course  in  this  life.  Or  whether  tliey  are 
things  that  are  of  a  more  inferior  sort. 

If  they  are  such  as  are  essential  to  the  well- 
being  of  thy  soul  in  thy  Christian  course  in  this 
world,  tlien  hold  on  in  thy  desires  ;  and  look  also 
for  the  conditions  that  that  word  calls  for,  that 
proftereth  them  to  thee  ;  and  if  it  be  not  possible 
to  find  them  in  thyself,  look  for  them  in  Christ, 
and  cry  to  God  for  them,  for  the  Lord's  sake. 
But  if  they  be  of  an  inferior  sort,  and  thou  canst 
be  a  good  Christian  without  them,  desire  them, 
and  yet  be  content  to  go  without  them  ;  for  who 
knows  but  it  may  be  better  that  thou  shouldest 
be  denied,  than  that  thou  shouldest  have  now  a 
grant  of  some  things  thou  desirest  ?  and  herein 
thou  hast  thy  Lord  for  thy  pattern  ;  who,  though 
he  desired  that  his  life  might  be  prolonged,  yet 
wound  up  that  prayer  with  a  '  nevertheless,  not 
my  will,  but  thine  be  done. '  Mat.  xxvi.  39-42.  M^r.  xiv.  36. 

Second.  By  way  of  answer  ;  but  we  will  sup- 
pose that  the  thing  thou  desirest  is  good  ;  and 
that  thy  heart  may  be  right  in  asking  ;  as  suppose 
thou  desirest  more  grace  ;  or  as  David  has  it, 
more  'truth  in  the  inward  and  hidden  part.'  Ps.  li.  6. 
Yet  there  are  several  things  for  thy  instruction, 
may  be  replied  to  thy  objection,  as, 

1.  Thou,  though  thou  desirest  more  of  this,mayest 
not  yet  be  so  sensible  of  the  worth  of  what  thou  askest, 
as  perhaps  God  will  have  thee  be,  before  he  grant- 
eth  thy  desire  ;  sometimes  Christians  ask  for  good 
things  without  having  in  themselves  an  estimate 
proportionable  to  the  worth  of  what  they  desire  ; 
and  God  may  hold  it  therefore  back,  to  learn  them 
to  know  better  the  worth  and  greatness  of  that 
thing  they  ask  for.  The  good  disciples  asked 
they  knew  not  what.  Mar.  x.  38.  I  know  they  asked 
what  was  unlawful,  but  they  were  ignorant  of 
the  value  of  that  thing;  and  the  same  may  be 
thy  fault  when  thou  askest  for  things  most  lawful 
and  lu'ccssary. 

2.  llast  thou  well  improved  what  thou  hast  re- 
ceived already  ?  Fathers  will  hold  back  more 
money,  when  the  sons  have  spent  that  profusely 
which  they  had  received  before.     '  lie  that  is  faith- 


THE  DESIRE   OF  THE   RIGHTEOUS   GRANTED. 


769 


fill  in  that  wliicli  is  least,  is  faithful  also  in  much ; 
and  he  that  is  unjust  in  the  least,  is  unjust  also  in 
much.'  '  And  if  ye  have  not  been  faithful  in  that 
which  is  another  man's,  who  shall  give  you  that 
which  is  your  own  V  Lu.  xvi.  lo,  12.  Sec  here  an  ob- 
jection made  against  a  further  supply',  or  rather 
against  such  a  supply  as  some  would  have,  because 
they  have  misspent,  or  been  unfaithful  in  what  they 
have  already  had.  If  thou,  therefore,  hast  been 
faulty  here,  go,  humble  thyself  to  thy  friend,  and 
beg  pardon  for  thy  faults  that  are  past,  when  thou 
art  desiring  of  him  more  grace. 

3.  When  God  gives  to  his  the  grant  of  their  de- 
sires, he  doth  it  so  as  may  be  best  for  our  advan- 
tage ;  now  there  are  times  wherein  the  giving  of 
grace  may  be  best  to  our  advantage ;  as,  (1.)  Just 
before  a  temptation  comes,  then,  if  it  rains  grace 
on  thee  from  heaven,  it  may  be  most  for  thy  ad- 
vantage.    This  is  like  God's  sendhig  of  plenty  in 
Egypt  just  before  the  years  of  famine  came.     (2.) 
For  God  to  restrain  that  which  thou  desirest,  even 
till  the  spirit  of  prayer  is  in  a  manner  spent,  may 
be  further  to  inform  thee,  that  though  prayer  and 
desires  are  a  duty,  and  such  also  to  which  the  pro- 
mise is  made ;  yet  God  sees  those  imperfections  in 
both  thy  prayers  and  desires,  as  would  utterly  bind 
his  hands,  did  he  not  act  towards  thee  merely  from 
motives  drawn  from  his  own  bowels  and  compas- 
sion, rather  than  from  any  deserving  that  he  sees 
in  thy  prayers.     Christians,  even  righteous  men, 
are  apt  to  lean  too  much  to  their  own  doings;  and 
God,  to  wean  them  from  them,  ofttimes  defers  to 
do  what  they  by  doing  expect,  even  imtil  in  doing 
their  spirits  are  spent,  and  they  as  to  doing  can  do 
no  longer.      When  they  that  cried  for  water  had 
cried  till  their  spirits  faileil,  and  their  tongue  clave 
to  the  roof  of  their  mouth  for  thirst;  then  the  Lord 
did  hear,  and  then  the  God  of  Israel  did  give  them 
their  desire.     Also  when  Jonas  his  soul  fainted 
under  the  consideration  of  all  the  evils  that  he  had 
brought  upon  himself;  then  his  prayer  came  unto 
God  into  his  holy  temple.  Jonah  u. 7.  is.  xii.  i7,  is.    The 
righteous  would  be  too  light  in  asking,  and  would 
too  much  overprize  their  works,  if  their  God  should 
not  sometimes  deal  in  this  manner  with  them. 
(3.)  It  is  also  to  the  advantage  of  the  righteous, 
that  they  be  kept  and  led  in  that  way  which  will 
best  improve  grace  already  received,  and  that  is, 
when  they  spin  it  out  and  use  it  to  the  utmost; 
when  they  do  witli  it  as  the  prophet  did  with  that 
meal's  meat  that  he  ate  under  the  juniper-tree,  *  he 
weut  in  the  strength  of  that  meat  forty  days  anil 
forty  nights,  even  to  the  mount  of  God.'  1  Ki.  xix.  8. 
Or  when  they  do  as  the  widow  did,  spend  upon 
tlieir  handful  of  flour  in  the  barrel,  and  upon  that 
little  oil  in  the  cruse,  till  God  shall  send  more 
plenty.  1  Ki.  xvii.  a-ic.     The  rigliteous  aie  apt  to  be 
like  well  fed  children,  too  wanton,  if  God  should 
not  appoint   them  some  fasting  days.      Or  they 
VOL.  I. 


would  be  apt  to  cast  away  fragments,  if  God  should 
give  them  every  day  a  new  dish.  So  then  God 
will  grant  the  desires  of  the  righteous  in  that  way 
which  will  be  most  for  their  advantage.  And  that 
is,  when  they  have  made  the  best  of  the  old  store. 
1  Ki.  xix.  4-8.  If  God  should  give  us  two  or  three 
harvests  in  a  year,  we  should  incline  to  feed  our 
horse  and  hogs  with  wheat;  but  being  as  it  is,  we 
learn  better  to  husband  the  matter. 

By  this  means,  we  are  also  made  to  see,  that 
there  is  virtue  sufficient  in  our  old  store  of  grace  to 
keep  us  with  God  in  the  way  of  our  duty,  longer 
than  we  could  imagine  it  would.  I  myself  have 
cried  out  1  can  stand  no  longer,  hold  out  no  longer, 
without  a  further  supply  of  grace ;  and  yet  I  have 
by  my  old  grace  been  kept  even  after  this,  days, 
and  weeks,  and  months,  in  a  way  of  waiting  on 
God.  A  little  true  grace  will  go  a  great  way,  yea, 
and  do  more  wonders  than  we  arc  aware  of.  If 
we  have  but  grace  enough  to  keep  us  groaning 
after  God,  it  is  not  all  the  world  that  can  destroy 
us.* 

4.  Perhaps  thou  mayest  be  mistaken.  The 
grace  thou  prayest  for,  may  in  great  measure  be 
come  unto  thee.  Thou  hast  been  desiring  of  God, 
thou  sayest,  more  grace ;  but  hast  it  not. 

But  how,  if  whilst  thou  lookest  for  it  to  come 
to  thee  at  one  door,  it  should  come  to  thee  in  at 
another?  And  that  we  may  a  little  inquire  into  the 
truth  of  this,  let  us  a  little  consider  what  are  the 
effects  of  grace  in  its  coming  to  the  soul,  and  then 
see  if  it  has  not  been  coming  unto  thee  almost  over 
since  thou  hast  set  upon  this  fresh  desire  after  it. 
(1.)  Grace,  in  the  general  effect  of  it,  is  to  mend 
the  soul,  and  to  make  it  better  disposed.  Hence 
when  it  comes,  it  brings  convincing  light  along  with 
it,  by  which  a  man  sees  more  of  his  baseness  tlian 
at  other  times.  More,  I  say,  of  his  inward  base- 
ness.  It  is  through  the  shinings  of  the  Spirit  of 
grace  that  those  cobwebs  and  stinks  that  yet  re- 
main in  thee  are  discovered:  '  In  thy  light  shall  we 
see  li<»'ht.'  And  again,  whatsoever  makes  mani- 
fest is  light.  If  then  thou  seest  thyself  moie  vile 
than  formerly,  grace  by  its  coming  to  thee  has 
done  this  for  thee.  (2.)  Grace,  when  it  comes, 
breaks  and  crumbles  the  heart,  in  the  sense  and 
sio-ht  of  its  vileness.  A  man  stands  amazed  and 
coufounded  in  himself;  breaks  and  falls  down  on 
his  face  before  God;  is  ashamed  to  lift  up  so  much 
as  his  face  to  God,  at  the  sight  and  apprehension 
of  liow  wicked  he  is.  (3.)  Grace,  when  it  comes, 
shows  to  a  man  more  of  the  holiness  and  patience 
of  God;  his  holiness  to  make  us  wonder  at  his 
patience,   and    his  patience  to  make  us  wonder 


*  We  have  here  an  additional  section  to  the  Grace  Abound- 
ing to  the  Chief  of  Sinners.  The  result  of  long  cxiierieua: 
cunviuced  him  "that  if  he  possessed  a  spark  of  grace  winch  nn- 
pelleJ  liini  to  groan  after  God,  aU  the  powers  of  earth  and  heU 
could  nut  destroy  hiui. — Eu. 

5  f. 


770 


THE  DESIRE  OP  THE   RIGHTEOUS   GRANTED. 


nt  his  nicrcv.  tliat  yet.  even  yet,  such  a  vile  one 
as  I  nni.  slioul.l  bo  ndmitted  to  breathe  in  tlie  land 
of  the  living,  vea  more.  sufTered  to  come  to  the 
throne  of  grace.  (4.)  Grace  is  of  a  heart-humbling 
nature:  it  will  make  a  man  count  himself  the  most 
unworthy  of  anything,  of  all  saints.  It  will  make 
a  man  put  all  others  afore  him,  and  he  glad  too, 
if  he  may  be  one  beloved,  thongli  least  beloved, 
becnu'se  most  unworthy.  It  will  make  him  witli 
gladness  accept  of  the  lowest  room,  as  counting 
all  saints  more  worthy  of  exaltation  than  him- 
self. (5.)  Grace  will  make  a  man  prize  other 
men's  graces  and  gracious  actions  above  his  own. 
As  lie  thinks  every  man's  candle  burns  brighter 
than  his.  every  man  improves  grace  better  than  he, 
every  good  man  does  more  sincerely  his  duty  than 
he.  And  if  these  be  not  some  of  the  effects  of  the 
renewings  of  grace,  I  will  confess  I  have  taken 
my  mark  amiss.  (6.)  Renewings  of  grace  beget 
renewed  self-bemoanings,  self-condemnation,  self- 
abhorronces. 

And  say  thou  praycst  for  communion  with,  and 
the  presence  of  God.  God  can  have  communion 
with  thee,  and  grant  thee  his  presence,  and  all  this 
shall,  instead  of  comforting  of  thee  at  present,  more 
confound  thee,  and  make  thee  see  thy  wickedness. 
It.  Ti.  1-5.  Some  people  think  they  never  have  the 
presence  and  the  renewings  of  God's  grace  upon 
them  but  when  they  are  comforted,  and  when  they 
are  cheered  up ;  when,  alas!  God  maybe  richly 
with  them,  while  they  cry  out, By  these  visions  my 
sorrows  are  multiplied ;  or,  because  I  have  seen 
God.  1  ^lall  (lie.  na.  x.  s-i:.  Ju.  xUi.  '.'2. 

And  tell  me  now,  all  these  things  considered,  has 
not  grace,  even  the  grace  of  God,  which  thou  hast 
so  much  desired,  been  coming  to  thee,  and  working 
in  thee  in  all  these  hidden  methods  ?  And  so  do- 
ing, has  it  not  also  accommodated  thee  with  all  tlie 
aforenamed  conveniences  ?  The  which  when  thou 
considerest,  I  know  thou  wouldest  not  be  without 
for  all  the  good  of  the  world.  Tims,  therefore, 
thy  desire  is  accomplishing;  and  when  it  is  accom- 
plished, will  be  sweet  to  thy  soul.  Pr.  jiii.  lo. 

5.  But  we  will  follow  thee  a  little  in  the  way  of 
thy  heart.  Thou  sayest  thou  desirest,  and  desirest 
grace,  yea.  hast  been  a  thousand  times  upon  thy 
knees  before  God  for  more  grace,  and  yet  thou  canst 
not  attain,     I  answer, 

(1.)  It  may  bo  the  grace  which  thou  prayest 
for,  is  worth  thy  being  upon  thy  knees  yet 
ft  thousand  times  more.  Wo  find,  that  usually 
they  that  go  to  king's  courts  for  preferment,  are 
there  at  great  expenses;  yea,  and  wait  a  great 
while,  even  until  tln-yhavc  spent  their  whole  estates, 
and  worn  out  their  patience  too.  Yet  they  at  last 
prevail,  and  the  thing  desired  comes.  \ea,  and 
when  it  is  come,  it  sets  them  up  anew,  ami  makes 
them  better  men— thougli  they  did  spend  all  that 
they  had  to  obtaui  it— than  ever  they  were  before. 


Wait,  therefore,  wait,  I  say,  on  the  Lord.  Ps.  xxvH.  14. 
Wait  therefore  with  David,  wait  patiently;  bid  thy 
soul  cheer  up,  and  wait.  Ps.  xxxvii.  7 ;  ixU.  5.  '  Blessed 
are  all  they  that  wait  for  him.'  is.  xxx.is. 

(2.)  Thou  must  consider,  that  great  grace  is  re- 
served for  great  service ;  thou  desirest  abundance 
of  grace,  thou  dost  well,  and  thou  shalt  have  what 
shall  qualify  and  fit  thee  for  the  service  that  God 
has  for  thee  to  do  for  him,  and  for  his  name  in  the 
world.  The  apostles  themselves  were  to  stay  for 
great  grace  until  the  time  of  their  work  was  come. 
Ac.  i.  4-8;  iv.  33.  I  will  Hot  allot  thv  Service,  hut 
assure  thyself,  when  thy  desire  cometh,  thou  wilt 
have  occasion  for  it ;  new  work,  new  trials,  new 
sufferings,  or  something  that  will  call  for  the  power 
and  virtue  of  all  the  grace  thou  shalt  have  to  keep 
thy  spirit  even,  and  thy  feet  from  slipping,  while 
thou  art  exercised  in  new  engagements.  Assure 
thyself,  thy  God  will  not  give  thee  straw,  but  he 
will  expect  brick:  '  For  unto  whomsoever  much  is 
given,  of  him  shall  be  much  required;  and  to  whom 
men  have  committed  much,  of  him  they  will  ask 
the  more.'  Lu.  xii.  48.  Wherefore,  as  thou  art  busy 
in  desiring  more  grace,  be  also  desirous  that  wis- 
dom to  manage  it  with  faithfulness  may  also  be 
granted  unto  thee.  Thou  wilt  say,  Grace,  if  I  had 
it,  will  do  all  this  for  me.  It  will,  and  will  not. 
It  will,  if  thou  watch  and  be  sober ;  it  will  not,  if 
thou  be  foolish  and  remiss.  Men  of  great  grace 
may  grow  consumptive  in  grace,  and  idleness  may 
turn  him  that  wears  a  plush  jacket  into  rags,* 
David  was  once  a  man  of  great  grace,  but  his  sin 
made  the  grace  which  he  had  to  shrink  up,  and 
dwindle  away,  as  to  make  him  cry  out,  0  I  '  take 
not  thy  holy  spirit'  utterly  'from  me.'  Ps.  li.  ii ;  c.\i.x.  8. 
Or,  perhaps  God  Avithholds  what  thou  wouldest 
have,  that  it  maybe  the  more  prized  by  thee  when 
it  comes  :  '  Hope  deferred  maketh  the  heart  sick, 
but  when  the  desire  cometh,  it  is  a  tree  of  life.'  Pr. 

.tiii.  12. 

6.  Lastly,  but  dost  thou  think  that  thy  more 
grace  will  exempt  thee  from  temptations  ?  Alas ! 
the  more  grace,  as  Avas  hinted,  the  greater  trials. 
Thou  must  be,  for  all  that,  like  the  ship  of  which 
thou  readest,  sometimes  high,  sometimes  low  ; 
sometimes  steady,  sometimes  staggering ;  some- 
times in,  and  sometimes  even  at  the  end  of  thy  very 
wits.  For  'so  he  brings  us  to  our  desired  haven.' 
Vs.  cvii.  23-30.  Yet  grace  is  the  gold  and  precious- 
ness  of  the  righteous  man:  yea,  and  herein  ap- 
pears the  uprightness  of  his  soul,  in  that  though  all 

*  As  it  is  in  temporal  things,  so  it  is  in  spiritual.  If  new 
(liscovei-ies  of  Divine  love  lead  to  want  of  watchfulness,  trial 
and  sorrow  ninst  ensne.  About  sixty  years  ago  a  next  door 
neis;l>bour,  a  halter,  gained  a  prize  in  the  lottery  of  ten  thousand 
pounds— lie  became  intoxicated  with  his  wealth,  moved  to  the 
lashionable  end  of  London,  went  into  a  large  way  of  business, 
dissipated  his  fortune,  and  died  in  a  workhouse!  Christian, 
if  yon  have  unexpected  enjoyments,  be  watchful;  it  is  to  tit 
you  for  trials. — Ed. 


THE  DESIRE   OF  TTTE   TITGIITEOUS   GRANTED. 


771 


these  things  attend  the  grace  of  GoJ  in  him,  yet  he 
chooseth  grace  here  above  all,  for  that  it  makes 
him  the  more  like  God  and  his  Christ,  and  for  that 
it  seasons  his  heart  best  to  his  own  content ;  and 
also  for  that  it  capacitates  him  to  glorify  God  in 
the  world. 

THE  COXCLUSIOX. 

Is  it  SO  ?  Is  this  the  sum  of  all,  namely,  That 
'the  fear  of  the  wicked  it  shall  come  upon  him,'  and 
that  *  the  desire  of  the  righteous  shall  be  granted  ?' 
Then  this  shows  us  what  is  determined  concerning 
both.  Concerning  the  wicked,  that  all  his  hopes 
shall  not  bring  him  to  heaven;  and  concerning  tlie 
righteous,  that  all  his  fears  sliall  not  bring  him  to 
hell.  But  what  a  sad  thing  is  it  for  one  to  be  a 
wicked  man  !  Nothing  can  help  him,  his  wicked- 
ness is  too  strong  for  him  :  '  His  own  iniquities  shall 
take  the  wicked  himself,  and  he  shall  be  liolden 
with  the  cords  of  his  sins.'  I'r.  v.  22.  lie  may  twist 
and  twine,  and  seek  to  work  himself  from  under 
the  sentence  passed  upon  him ;  but  all  will  do  him 
no  pleasure :  '  The  wicked  is  driven  away  in  his 
wickedness.  But  the  righteous  hath  hope  in  his 
death.'  rr.  xiv.  32.  Loth  he  is  to  be  righteous  now; 
and  as  loth  he  will  be  to  bs  found  in  his  sins  at  the 
dreadful  day  of  doom.  But  so  it  must  be :  '  Upon 
the  wicked  God  shall  rain  snares,  fire,  and  brim- 
stone, and  a  horrible '  burning  '  tempest :  this  shall 
be  the  portion  of  their  cup. '  Ps.  xi.  c. 

'  Wo  unto  the  wicked'  therefore:  'it  shall  he  ill 
tvUh  him,  for  the  reward  of  his  hands  shall  be  given 


him.'  Is.  iii.  10.  The  just  God  will  recompense  both 
the  righteous  and  the  wicked,  even  according  to 
their  works.  And  yet  for  all  this  the  wicked  will 
not  hear  !  "When  I  read  God's  Word,  and  see  how 
the  wicked  follow  their  sins,  yea,  dance  in  the  ways 
of  their  own  destruction,  it  is  astonishing  to  me. 
Their  actions  declare  them,  though  not  Atheists  in 
principle,  vet  such  in  practice.*  What  do  all  their 
acts  declare,  but  this,  that  they  either  know  not 
God,  or  fear  not  what  he  can  do  utito  them?  But, 
0  !  how  will  they  change  their  note,  when  they 
see  what  will  become  of  them  I  How  wan  will 
they  look  !  Yea,  the  hair  of  their  heads  will  stand 
on  end  for  fear;  for  their  fear  is  their  portion;  nor 
can  their  fears,  nor  their  prayers,  nor  their  en- 
treaties, nor  their  wishes,  nor  their  rcpentings, 
help  them  in  this  day.  And  thus  have  1  showed 
you  what  are  the  'desires  of  the  righteous,'  and 
that  the  '  fear  of  the  wicked  shall  come  upon  hirti, 
but  the  desire  of  the  righteous  shall  be  granted.' 


*  This  is  one  of  tlie  most  decisive  proofs  of  the  awfully  dc- 
iiraded  state  of  human  nature.  Men  believe,  or  pretend  to 
believe,  that  this  life  is  but  a  span  in  comparison  wiUi  cleniity 
— that  there  is  a  heaven  to  reward  the  rij;hteous  and  a  hell 
to  receive  the  unconverted  sinner ;  and  yet  make  no  personal 
inquiry  <it  the  holy  oracles  of  God  whether  they  have  been 
born  again  to  newness  of  life,  or  whether  they  reiiiaiu  in  their 
sins.  The  great  mass  of  maukiud  prefer  pacing  their  pence 
to  a  priest  to  mislead  them  to  destruction,  than  to  trouble 
themselves  with  God's  holy  Word.  O  for  tiie  outpouring  of 
the  Holy  Spirit,  that  meu  may  be  releaseil  from  such  bondage 
and  slavery,  and  cuter  upon  the  happy  glorious  liberty  of  the 
sous  of  God. — Eu. 


GLASGOW: 

W.  G    BLACKIE  AND  CO.,  PEINTEES, 

VILLAKIELIJ. 


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PUBLISHED   BY   BLACKIE   AND   SON: 
GLASGOW,    EDINBURGH,    AND    LONDON. 


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the  larger  portion  comprise  views  of  Mountains,  Rivers,  Lakes,  and  other  natural  Scenery  ;  together  with  Cities 

and  Towns,  existing  or  in  ruins;  Temples,  Tombs,  &c. ;  the  whole  haviug  dLect  reference  to  Bible  lucideulo 

and  History,  and  more  especially  illustrating  the  Fulfilment  of  Prophecy. 

COOKE'S  BROWN'S  SELF-INTERPRETING  BIBLE. 

With  an  Introduction,  copious  Marginal  References,  and  Notes  Explanatory  and  Practical.  With  several 
Thousand  additional  Notes,  explaining  difficult  Texts,  and  reconciling  seeming  contradictions.  By  the  Rev. 
Henry  Cooke,  D.D.,  LL.D.,  Belfast.  Illustrated  with  numerous  Engravings.  Complete  m  44  Parts,  royal 
4to.  Is.  each.     With  Barr's  Index  and  Metrical  Psalms,  2*.  each  additional. 

BROWN'S  SELF-INTERPRETING  BIBLE. 

Genuine  Edition,  with  Corrections  and  Additions,  under  the  Superintendence  of  the  Author's  Family.  With 
Two  Thousand  Critical  and  Explanatory  Notes,  numerous  References  and  Readings  ;  also,  a  Memoir  of  the 
Author,  by  his  Grandson,  the  late  Rev.  J.  Brown  Patterson,  Minister  of  Falkirk  ;  and  a  complete  Index 
and  Concise  Dictionary,  by  the  Rev.  John  Barr,  Glasgow.  With  Historical  and  Laudscajie  Illnstratioua, 
Family  Register,  &c.     Complete  in  82  Parts,  1*.  each. 


POCKET   EDITIONS. 
THE  ILLUSTRATED  POCKET  BIBLE; 

Containing  the  Old  and  New  Testaments,  according  to  the  Authorizad  Version.     With  nearly  9000  Critical 
and  Explanatory  Notes,  and  80,000  References  and  Readings;  also,  Thirty-skven  Illustrations,  consisting 
of  Twenty-five  exquisite  Engravings,  and  a  complete  Scripture  Atlas  of  Twelve  Coloured  Maps.     In  24  Num- 
bers, 6flf.  each. 
"Altogether  the  best  and  cheapest  portable  edition  of  the  Scriptures  which  we  have  yet  seen."— ^^to. 

BOOK  OF  COMMON  PRAYER; 

Illustrated  and  Annotated.  With  Twenty-nine  Illustrations,  chiefly  from  the  Old  Masters  including 
Eight  Designs  for  the  Offices,  by  Selous.  The  Rubrics  printed  in  red.  The  Notes  are  compiled  from  the 
writings  of  Hooker,  Barrow,  Beveridge,  Comber,  Hall,  Patrick,  Burnet,  Home,  Taylor  Seeker  Veneer, 
Wheatley,  &c.  An  Historical  Sketch  of  the  Origin  and  Progress  of  the  Liturgy,  an  Explanation  of  Ecclesia.- 
tical  Chronology,  and  a  General  Index  to  the  Notes,  are  added.  In  16  .\urabers,  &d.  each. 
The  inherent  value  and  the  beauty  of  these  books  recommend  them  to  families  as  suitable  and  elegant  W^'^^f^ 
the  vounger  members  of  the  household.  The  Illustrations  are  perfect  gems,  separate  /^P;^^ ""f  ''L"^ 
not  manv  vears  ago,  would  have  been  considered  cheap  at  2*.  each ;  but  if  they  are  calculated  at  onij  id.  each, 
they  reSce  the  Jrice  of  the  text  to  3.  for  the  Bible,  and  1..  9rf.  for  the  Common  Prayer-a  pnce  lower  tku, 
is  paid  for  very  inferior  pocket  editions  of  these  books. 


WORKS  PUBLISHED  BY  BLACKIE  AND  SON, 

GLASGOW,   EDINBUBGH,   AND  LONDON. 


FAMILY   COMMENTARIES. 
HAWEIS'  EVANGELICAL  EXPOSITOR; 

Or  a  Commentary  on  tl.e  Holy  Bible,  with  an  Introduction,  Marginal  References  and  Readings,  by  the  Rev. 
Jo;.nBro7n  of  Haddington;  and  a  complete  Index  and  Concise  Dictionary,  by  the  Rev.  John  Barr.  Glas- 
gow."   With  Maps,  Pliiins,  and  other  Engravings.     In  65  Parts,  at  Is.  each. 
"I  sh&U  most  cordially  recommeua  it  to  serious  Cliristians  of  aU  denominations."-VoA»  Newton. 

HAWEIS'  COMMENTARY  ON  THE  NEW  TESTAMENT. 

Complete,  with  Plates,  in  40  Numbers,  M.  each.     Metrical  Psalms,  2*. 

SCOTT'S  COMMENTARY  ON  THE   OLD  AND  NEW   TES- 

T\MENTS  •  includin''  Explanatory  Notes,  Practical  Observations,  and  Copious  Marginal  References.  With 
an  'introductory  Essay!  and  numerous  additional  Notes,  by  the  Rev.  William  Symington,  D.D.,  Glasgow 
Illustrated  by  a  Scries  of  Historical  Designs,  Landscapes,  and  other  Embellishments.  Completb  in  38  Parts, 
2s.  each.     With  Barr's  Index  and  Psalms  2*.  each  additional. 

BARNES'  NOTES  ON  THE  NEW  TESTAMENT. 

Illustrated  and  Annotated  Edition.  With  28  Steel  Plates;  22  Maps  and  Plans;  and  28  Engravings 
on  Wood— in  all  Seventy  separate  Plates,  fi-om  the  most  authentic  materials.  Illustrating  the  principal  Scrip- 
ture scenes  and  sites  of  celebrated  Cities,  Towns,  &c.  The  whole  complete  in  33  Parts,  1*. ;  or  in  double  vols., 
Cf.  each-  and  1  at  4*.  G^.  Considering  the  Illustrations,  at  once  the  best  and  the  cheapest  edition  of  Barnes' 
Notes. 

Of  this  Edition,  Mr.  Barnes'  writes  thus  :— 

"  I  feel  greatly  obliged  to  you  for  the  manner  in  which  you  have  got  up  my  Notes  on  the  New  Testament  ; 
and  hope  you  will  receive  ample  compensation  for  the  expense  you  have  incurred  in  doing  it.  I  feel  particularly 
gratified  with  the  plates;  they  are  exceedinyly  beautiful,  and,  in  my  view,  greatly  increaie  the  value  of  the  work." 

BARNES'  NOTES  ON  THE  OLD  TESTAMENT. 

Books  of  JOB,  ISA.IAH,  and  DANIEL,  with  Additional  Notes,  Engravings  on  Steel,  and  above  150  Illus- 
trations on  Wood;  most  of  theiu  to  be  found  in  uo  othe-  Edition.  19  Parts,  Is.  each;  or  Job,  1  Vol.,  cloth, 
Gs.;  Isoiah,  2  Vols..  Is.;  Daniel,  1  Vol.,  Cloth,  C,s.  U. 

These  volumes  have  Prefaces,  Notes,  Appendices,  and  Illustrations  to  be  found  in  uo  other  Edition. 
Dr.  Hamilton,  iu  the  Lamp  and  IJie  Lantern  says  — 

"For  the  elucidation  of  the  text  [of  the  Bible]  there  is  nothing  better  than  the  little  volumes  of  Albert  Barnes, 
as  far  as  they  have  gone.  As  it  contains  Supplemental  Notes  oj' great  value,  our  personal  preference  is  for  Blackie's 
Edition." 

BARNES'  QUESTIONS  ON  THE  NEW  TESTAMENT. 

For  Bible  Classes  and  Sunday  Schools.     One  Vol.,  cloth,  3*.  6d. ;  or  in  6  Parts,  Gd.  each.     Part  I.  Matthew 
—  Mark;  Part  II.  Luke— John;  Part  III.  Acts;  Part  IV.  Romans;  Part  V.  1  Corinthians;  Part  VI.  Hebrews. 
Tliis  wDl  be  found  au  admirable  Manual  for  Suuday-school  Teachers  and  Heads  of  Families. 

Selections  from  the  Recommendations  given  to  this  Edition  by  emineiit  Ministers: — 

'*  Much  »s  I  value  Karnes  by  himself,  I  sliould  have  twofold  security  aud  comfort  in  recommending,  to  a  student  or  Sabbath- 
school  teacher,  Barnes  in  conjimction  witli  his  Glasgow  Editor."— James  Hamilton,  D.D.,  London. 

n" 7'*  J j-''-'^™'",  '''^^"^y  of  y'""  edition,  its  appropriate  and  finely-executed  illustrations,  by  tlie  Views  and  Maps;  and,  above 
all,  Its  addttwHi  by  learned  and  accomplished  Scots  Divines,  give  to  it  a  high  pre-eniinence."— J.  Pye  Smith,  D.DI 

••  In  tliis  excellent  edition,  the  jn-oimd  of  such  a  fear  [want  of  orthodoxv]  is  entirelv  removed  by  the  insertion,  in  smaU  tvue 
ol  certam  exptanalory  or  protective  iVo/ei."— John  Harris,  D.D.,  New  College,  St.  John's  Wood. 

"Jl^tfT''"",',"'"^  ^'f^f  ^7^.''  particular  value  to  Blackie's  Edition  of  the  deservedly  popular  Work  of  the  American  Divine." 
— ALKXANULB  lIiLL,  D.D.,  Projessor  of  Divinity,  Glasgow  College. 

in"..Iv*on1ni.m^'!',  l-"";.^"PI''e'"entary  Notes]  very  valuable,  and  likely  to  aid  the  student  in  a  more  correct  view  of  truth  than  is. 
in  luy  opmion,  at  all  times  found  in  the  ongmij  expositions."-JAMEs  Shekman,  Surrei/  Chapel,  London. 

BROWN'S  DICTIONARY  OF  THE  BIBLE, 

iv  H?r/'''  ,^;°'J'°"')'  corrected  and  Improved.  By  the  Rev.  James  Smith,  A.M.  With  Illustrative  Notes, 
ill  '■  •  ??'^f '  ?.-^-'  ^^•^•'  "l"^t'-'^ted  by  several  Hundred  Engravings  on  Wood  and  Steel.  In  20 
I  aris,  IS.  e.icu,    Clolh,  21*. 

STACKHOUSE'S  HISTORY  OF  THE  BIBLE 

s3  nlttf "  aL"^'^'' '''°''i.'r  tl^'^  Establishment  of  Christianity;  aud  a'connection  of  Profane  with 
^mit  ContTadicfil?:  T'T-  ?°^'''  ^^Pl'-^'"!"?  1^'fficult  Texts,  rectifying  Mistranslations,  and  reconciling 
Correntators  Or  s  nnd%''^'^^^  'n'  "7  ''^^'S' '"  Introduction,  copious  Additional  Notes  from  recent 
SlTn.  ished  LWvi'nr  f  r™  ^''''^':'\'  1^'ssertations,  and  Complete  ludexes.  Illustrated  with  50 
a     ;  each        ^"^'''''"Ss,  including  some  ol  the  hnest  works  of  the  Old  and  Modern  Masters.     In  34  Parts, 


WORKS  PUBLISHED  BY  BLACKIE  AND  SON, 

GLASGOW,    EDINBURGH,    AND   LONDON. 


DEVOTIONAL  AND    PRACTICAL  WORKS. 

FAMILY  WORSHIP, 

A  Series  of  Prayers,  with  Doctrinal  and  Practical  Remarks  on  passages  of  Sacred  Scripture,  for  every  Morning 
and  Evening  throughout  the  Year ;  adapted  to  the  Services  of  Domestic  Worship.  With  Twenty-one  highly- 
finished  Engravings.     In  20  Parts,  super-royal  8vo,  I*,  each;  Cloth,  21^. 

THE  CHRISTIAN'S  DAILY  COMPANION; 

A  Series  of  Meditations  and  Short  Practical  Comments,  on  the  most  important  Doctrines  and  Precepts  of  the 
Holy  Scriptures,  arranged  for  Daily  Reading  throughout  the  Year.  With  Twenty-one  highly -finished  Edgrav- 
ings.     In  20  Parts,  I*,  each;  Cloth,  2ii. 

THE  WORKS  OF  JOHN  BUNYAN, 

Practical,  Allegorical,  and  Miscellaneous;  with  Editorial  Prefaces  and  Notes,  and  an  Essay  on  Bunyan's 
Genius,  Times,  and  Contemporaries.  By  George  Offor,  Editor  of  The  Pilgriin's  Progress  for  the  Han- 
sard Knollys  Society.     First  complete  Edition;  in  25  Pai'ts,  2*.  each.     With  numerous  Illustrations. 

Bunyan's  Works  form,  as  a  whole,  the  most  engaging,  faithful,  and  invaluable  Body  of  Divinity  that  has 
ever  been  published,  and  that  in  a  beautiful  simplicity  of  language  which  no  one  can  misunderstand.  The 
whole  Works  of  Bunyan  are  not,  however,  of  easy  access.  They  have  never  been  all  collected  and  published 
in  any  uniform  series.  The  portions  that  have  appeared  from  time  to  time  have  aU  been  mutilated,  altered, 
and  deteriorated ;  and,  until  some  very  recent  Editions  of  the  Pilgrim,  not  a  single  book  or  treatise  could  be 
ibund  in  its  original  integrity  and  beauty,  except  amongst  the  stores  of  book-collectors. 

SEPARATE  ISSUES. 
To  meet  the  wants  of  those  who  already  possess  the  Allegorical  Works  of  Bunyan,  the  Publishers  divide  the 
whole  Works  into  two  Separate  Issues. 

I.  THE  EXPERIMENTAL,  DOCTRINAL,  and  PRACTICAL  WORKS.  Wdh  Elustrations.  In  32 
Parts,  \s.  each,     2  Vols.,  cloth,  34*. 

II.  THE  ALLEGORICAL,  FIGURATIVE,  and  SYMBOLICAL  WORKS.  With  numerous  Illustrations. 
In  18  Parts,  \s.  each.     1  Vol.,  Cloth,  20s. 

WILLISON'S  PRACTICAL  WORKS ; 

With  an  Essay  on  his  Life  and  Times.  By  the  Rev.  W.  M.  Hetiieeington,  LL.D.  Edinburgh.  1  Vol. 
super-royal  8vo,  Cloth,  2U.;  or  in  10  Parts,  2*.  each. 

DWIGHT'S  SYSTEM  OF  THEOLOGY; 

Or,  COMPLETE  BODY  of  DIVINITY;  in  a  Series  of  Sermons.  By  Timothy  Dwight,  D.D.  With  an 
Essay  on  the  Inspiration  of  the  Holy  Scriptures.     1  Vol.  super-royal  8vo,  2\s.;  or  in  20  Parts,  1*.  each. 

WATSON'S  BODY  OF  PRACTICAL  DIVINITY, 

In  a  Series  of  Sermons  on  the  Shorter  Catechism  of  the  Westminster  Assembly.  To  which  is  appended,  Select 

Sermons  on  Various  Subjects,  together  with  the  Art  of  Divine  Contentment,  and  Christ's  Various  Fulness. 

The  whole  revised  and  corrected,  with  numerous  Notes  from  approved  Authors.  1  vol.  super-royal  Svo,  Cloth, 
16.?.;  or  in  29  Numbers,  &d.  each. 

BAXTER'S  SELECT  PRACTICAL  WORKS, 

Including  the  whole  of  his  Treatises  on  Conversion,  The  Divine  Life,  Dying  Thoughts,  and  the  Saints'  Ever- 
lasting  Rest.     Carefully  Revised,  and  preceded  by  a  Memoir  of  the  Author,  and  Portrait.     1  Vol.  super-roya! 
Svo,  265.  Cloth;  or  in  12  Parts,  2s.  each. 
"  Baxter's  practical  writings  are  a  treasm-y  of  Cliristian  wisdom."—  Wilberforcs. 

BAXTER'S  SAINTS'  EVERLASTING  REST; 

The  Divine  Life ;  and  Dying  Thoughts ;  a  Call  to  the  Unconverted ;  and  Now  or  Never.  Carefully  re\ised, 
and  preceded  by  a  Memoir  of  the  Author.     21  Nos.,  M.  each;  in  Cloth,  lis.  Qd. 

FLEETWOOD'S  LIFE  OF  JESUS  CHRIST; 

With  the  Lives  of  the  Apostles  and  Evangelists.  By  the  Rev.  John  Fleetwood,  D.D.  Also,  The  Lives  of 
the  most  eminent  Fathers  and  Martyrs,  and  the  History  of  Primitive  Christianity,  by  William  Cave  D.D. 
With  an  Essay  on  the  Evidences  of  Christianity,  and  numerous  .Notes  not  to  be  lound  in  any  other  Edition 
To  which  is  subjoined,  A  Concise  History  of  the  Christian  Church,  by  the  Rev.  ThomasSims,  M.A.  Illustrated 
by  Forty  beautiful  Engravings  on  Steel;  Lnperial  Svo,  Clotli  extra,  antique,  2os.;  or  m  20  Parts,  1*.  eacn. 

HALL'S  CONTEMPLATIONS  ON  THE  HISTORICAL  PAS- 

SAGES  OF  THE  OLD  AND  MEW  TESTAMENTS.  By  the  Right  Rev.  Joseph  Hall,  D.D.,  succes- 
sively Bishop  of  Exeter  and  Norwich.  With  an  Essay  on  bis  Life  and  Writings,  by  Ralph  \\  akdlaw,  D.D., 
Glasgow.     Illustrated  Edition,  complete  in  15  Parts,  \s.  each;  in  Cloth.  IGj. 


WORKS  PUBLISHED  BY  BLACKIE  AND  SON, 

GLASGOW,    EDINBURGH,   AND   LONDON. 


INDISPENSABLE   BOOKS  OF   REFERENCE. 
THE  IMPERIAL  GAZETTEER; 

A  GENERAL  DICTIONARY  of  GEOGRAPHY,  Physical,  Political,  Statistical,  aud  Descriptitb, 
incluJing  Comprehensive  Accounts  of  the  Countries,  Cities,  Principal  Towns,  Villages,  Seas,  Lakes,  Rivera 
Islands,  Alountaius,  Valleys,  &c.,  in  the  World.  Now  Publishing  in  Parts,  2s.  6cl.  each.  Vol.  I.,  ready, 
12,  Is.  6d. 

It  is  the  purpose  of  the  Imperial  Gazetteer  to  supply  such  a  Work  as  the  circumstances  of  the  present 
aee  require.  In  its  compilation,  the  most  recent  and  authentic  sources  will  be  consulted,  and  particular  atten- 
tion will  be  paid  to  the  Trade  and  Resources  of  the  various  places  described,  and  to  the  Social  Condition, 
Manners,  Customs,  &c.,  of  the  Inhabitants.  Great  care  will  also  be  bestowed  on  the  Physical  Geography  of 
Countries,  in  the  various  departments  of  Geology,  Hydrography,  Climatology,  Botany,  Zoology,  &c.,  and  on  the 
laying  down  of  geographical  positions  and  relative  distances. 

As  no  written  description  of  a  locality  can  give  so  accurate  a  conception  of  its  features  or  position  as  a  plan 
or  pictoriiJ  representation,  this  Work  will  be  Illustrated  by  above  Seven  Hundred  Engravings  on  Wood, 
printed  in  the  text.  These  Illustrations  will  comprise  Views  of  Cities  and  Towns ;  of  Remarkable  Buildings, 
Antiquities,  Natural  Scenery,  Costumes,  Plans  of  Ports  and  Harbours,  and  Small  Maps  of  River  Mouths, 
Islands,  and  Island  Groups,  &c.,  on  an  enlarged  scale.     See  full  Prospectus  and  Conditions  in  Part  First. 

Selections  from  the  Recommendations  given  to  this  Work : — 

"  I  am  satisfied  tliat  it  will  prove  aii  eminently  iisetiil  aid  to  geoe;raphy,  being  compiled  witli  accuracy  and  attention.  It  is 
al«o  well  printed,  and  beautifully  illustrated."— Captain  W.  H.  Smyth,  R.N.,  K.S.F.,  D.C.L.,  F.S.,  &c..  President  of  the  Royal 
Geographical  Societij  of  Land  un. 

"  1  have  no  hesitation  in  approving  biglily  of  the  plan  on  wliirh  it  is  to  be  conducted,  and  pronouncing  it  to  be  a  more  valuable 
conlnbutioii  to  our  ueographical  works  of  the  present  day  than  any  other  of  the  same  kind  with  whicli  1  am  acquainted." — G.  A. 
Wai.kkr  Arnott,  LL.IX,  F.L.S.,  F.R.S.E.,  &c..  Professor  of  Botany  in  the  University  of  Glasgow. 

"It  appears  to  be  cirefuUy  and  correctly  compiled." — Captain  Chas.  Dbinkwater  Bethune,  R.N.,  C.B.,  F.R.G.S.,  of  tki 
ffarbour  lieiiartmenl  Admiralty. 

"  Kxcellcnt  in  every  way." — C.  Piazzi  Suktu,  F.R.S.E.,  F.R.S.A.,  Astronomer  Royal  for  Scotland,  and  Professor  qf  Practical 
Aslrononvi  in  the  Umcersity  of  Edinburgh. 

"  The  Work  appears  to  me  well  qualified  to  supply  the  want  that  has  long  been  generally  felt,  of  a  Work  adapted  to  the 
modern  slate  of  geographical  information." — Lieut.  H.  Rapee,  R.N.,  F.R.G.S.,  F.B.A.S.,  Author  of"  The  Practice  of  Navigation 
and  Astronomy." 

"1  have  examined  vour  work,  and  compared  it  with  others  of  similar  pretensions.  I  have  no  hesitation  in  saying  tliat  1 
consider  it  incuniparahlv  superior  to  all  others  that  I  am  acquainted  with.  The  maps  and  plans  of  towns  and  places  aie  of  great 
interest  and  usefulness  "—Leonard  Schmitz,  LL.U.,  Ph.D.,  F.R.S.E.,  Rector  of  High  School,  Edinburgh. 

THE  IMPERIAL  DICTIONARY, 

ENGLISH,  TECHNOLOGICAL,  and  SCIENTIFIC;  adapted  to  the  Present  State  of  Literature,  Science, 
and  Art,  on  the  Basis  of  Webster's  English  Dictionary  ;  with  the  addition  of  many  Thousand  Words  and 
Phrases  from  the  other  Standard  Dictionaries  and  Encyclopedias,  and  from  numerous  other  sources ;  com- 
prising all  Words  purely  English,  and  the  principal  and  most  generally  used  Technical  and  Scientific 
Terms,  together  with  their  Etymologies,  and  their  Pronunciation,  according  to  the  best  authorities.  Illustrated 
by  upwards  of  Two  Thousand  Engravings  on  Wood.     In  Parts,  Imperial  8vo,  2s.  6d.  each. 

THE  POPULAR  ENCYCLOPEDIA; 

Oe,  CONVERSATIONS  LEXICON;  being  a  General  Dictionary  of  Arts,  Sciences,  Literature,  Biography, 
History,  Ethics,  aud  Political  Economy ;  with  Dissertations  on  the  Progress  of  Science,  Literature,  and  the 


by  many . 

plcte  in  14  Half  Vols.,  Us.  each,  or  28  Divisions,  hs.  each;  or  56  Parts,  2s.  6d.  each. 

CYCLOPEDIA  OF  AGRICULTURE, 

Practical  and  Scientific;  in  which  tlie  Theory,  the  Art,  and  the  Business  of  Farmin-  in  all  their  departments, 
we  thoroughly  and  practically  treated.  By  upwards  of  Mfty  of  the  most  eminent  Farmers,  Land  Agents,  and 
Scientific  Men  of  the  day.  Edited  by  John  C.  Morton,  Editor  of  the  «  Agricultural  Gazette."  With  above 
One  Ihousaud  Illustrations  on  Wood  and  Steel.     Now  Publishing  in  Parts,  2*.  6d.  each,  super-royal  8vo. 

Ihe  object  of  this  Work  is  to  present  to  the  Agricultural  reader  the  whole  of  the  truth  immediately  con- 
n-ctod  with  his  profession,  so  far  as  it  is  kuown  to  the  men  most  familiar  with  the  sciences  it  iuvolves,  the 
method  it  employs,  and  the  risk  it  incurs. 

Illustrations  on  wood  and  steel,  of  Farm  Buildings,  Insects,  Plants,  cultivated  and  uncultivated.  Agricultural 
Machines.  Implements  and  Operations,  &c.,  will  be  given  wherever  it  is  presumed  they  can  be  uscfuL 
"  I.  i  .  w    I    f       .  ^'^''^'^"^  pom  the  liecnmmendafions  oiven  to  this  JFork  .— 

•'  f-ach  irtirlc  issrie  ,   Hr»nt  „,',''-*?,'  f"'"'  Commijswnn  for  the  Duke  of  Richnwnd.  Gordon  Castle. 
could  have  prated  sura^  '""'f'  =*""  ,■?""""?  ^""^  careful  research,  combmed  with  practical  experience. 

■•Vl  <•  \V  rk  IS  fuliv  ,in  .,,  ,1     1  ,■  -f;""«  BissET.  Ksq.,  Manager  for  Lady  Saltonn,  Kinchyle. 

A-r-J^i  ;;rJ:!'7/3J°Jlo";,ir;rr        ''•  ""•'  '""^  "■"P''^  ''^'^'^  "•  *'"=  '^*"'  d.scove;ies."-ME.  Geohge  Hope,  Farmer, 

"li\\\^  udmirnble  Cyclopedia."— J/^ri  Lane  Express 
Jfo^^JrrW.'iwyrirf'''''"  '"  '""'"''"*''  "'^  "'5''  °P'">°n  "f  "'«  ■  Cyclopedia  of  Agriculture.'  "-M.  M.  Milbi;rn.  Esq.. 
Sa'Jkl  CHV,Vri"t:iq'?0«*L'r"i?,:ZL'";''  "f  ""^  •'*"•'•  '"^»'  *  combination  of  valuable  science  and  practical  experience." 

••  I  he  keau.iJeal  of  a  ■  CyclopeUm  of  Agr.cullure."-5c««i.A  Ayncultural  Journal. 


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A  Treatise  on  the  Mechanical  Engineering  of  Railways ;  embracing  the  Principles  and  Construction  of  Rolling 
and  Fixed  Plant,  in  all  departments.  Illustrated  by  a  Series  of  Plates  on  a  large  scale,  and  by  numeroiu 
Engravings  on  Wood.  By  Daniel  Kinneah  Ci.ark,  Engineer.  To  be  completed  in  about  28  Parts,  2j.  td. 
each. 

THE  ENGINEER  AND  MACHINIST'S  ASSISTANT ; 

Being  a  Series  of  Plans,  Sections,  and  Elevations  of  Steam  Engines,  Spinning  Machines,  Mills  for  Grinding 
Tools,  &c.,  taken  from  Machines  of  approved  construction  ;  with  Descriptions  and  Practical  Essays  on  various 
departments  of  Machinery.     In  28  Parts,  imperial  4to,  2*.  &d.  each. 

THE  ENGINEER  AND  MACHINIST'S  DRAWING-BOOK; 

A  complete  course  of  Instruction  for  the  Practical  Engineer,  comprising  Linear  Drawing— Projections— Eccen- 
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Machine— Projection  of  Shadows— Tinting  and  Colouring,  and  Perspective— on  the  basis  of  the  works  of 
M.  Le  Blanc,  and  MM.  Armengaud.    With  numerous  Engravings.     In  16  Parts,  Imperial  4to,  2s.  each. 

THE  CABINET-MAKER'S  ASSISTANT; 

A  Series  of  Original  Designs  for  Modern  Furniture,  with  Descriptions  and  Details  of  Construction,  Observa- 
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In  23  Parts,  2*.  &d.  each  ;  1  large  vol.,  half  morocco. 

THE  MECHANIC'S  CALCULATOR  AND  DICTIONARY. 

By  William  Grier.  The  CALCULATOR  comprehends  Principles,  Rules,  and  Tables,  in  the  various  Depart- 
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THE  PRACTICAL  MEASURER; 

Or  Tradesman  and  Wood-merchants'  Assistant,  vrith  Plates.  By  Alexander  Peuuie.  New  Edition. 
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THE  AGRICULTURIST'S  CALCULATOR: 

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THE  FARMER'S  GUIDE. 

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SMITH'S  ESSAY  ON  COTTAGES. 

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A  TREATISE  ON  CLOCK  AND  WATCH-MAKING, 

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A  TREATISE  ON  THE  ART  OF  WEAVING. 

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ITALY 

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THE  WORKS  OF  ROBERT  BURNS, 

Complete  Illustrated  Edition,  Literary  and  Pictorial,  consisting  of  a  complete  Collection  of  his  Poems,  Songs, 
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whole  preceded  by  Professor  Wilson's  celebrated  Essay  "  On  the  Genius  and  Character  of  Burns,"  and  Dr. 
Cuerie's  Memoir  of  the  Poet.  With  50  Landscape  and  Portrait  Illustratious.  25  Parts,  Super-royal  8vo, 
Is.  each. 

With  Eight  Supplementary  Parts,  containing  32  Plates ;  making  in  aU  82  Illustrations.  2  Vols.,  ele- 
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CASQUET  OF  LITERARY  GEMS. 

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Literary  Gazelle. 

REPUBLIC  OF  LETTERS; 

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MISCELLANEOUS  WORKS  OF  OLIVER  GOLDSMITH, 

Comprising  Citizen  of  the  World,  Vicar  of  Wakefield,  Poetical  Works,  Comedies,  Miscellaneous  Essays,  &c. 
\\  ith  an  Essay  on  his  Life  and  Writings.     By  Alex.  Whitelaw,  Editor  of  "  The  Casquet  of  Literary  Gems," 
Book  of  Scottish  Song     &c.     With  37  exquisite  Engravings  on  Wood,  by  Brauston,  Orrin  Smith,  and  W. 
Lmtou,  from  Designs  by  W.  Harvey  and  W.  B.  Scott.     10  Parts  at  Is. ;  or  in  2  Vols.  Cloth,  10,j. 

BOOK  OF  SCOTTISH  SONG; 

A  Collection  of  the  Best  and  most  Approved  Songs  of  Scotland,  Ancient  and  l^Iodern ;  with  Critical  and  His- 
lr.P  1  TH  '"^^f '^'"f  them  and  their  Authors,  and  an  Essay  on  Scottish  Song.  With  Engraved  Frontis- 
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BOOK  OF  SCOTTISH  BALLADS ; 

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soLVbouVa  iu  ctt  grMor^o'eS  n''°°'^''""^ "'  ™^-   ''' ''  ^""'"^' '''-'''-'  ""'  '-'''■ 
POEMS  AND  LYRICS;  BY  ROBERT  NICOLL: 

With  numerous  Additions,  and  a  Memoir  of  the  Author.     Fourth  Edition.     Fscap.  8vo,  Cloth  gilt,  3..  6d. 

^^^P^"^^,^,^^'"^'^^^  ^Y  ROBERT  GILFILLAN: 


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HISTORICAL  AND   BIOGRAPHICAL  WORKS. 
THE  HISTORY  OF  SCOTLAND, 

From  the  Earliest  Period  to  the  Present  Time.  A  new  Edition,  with  Ninety  Illustrations— Landscape, 
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This  is  the  only  Work  embracing  the  entire  range  of  Scottish  History  from  the  Earliest  Times  to  the  present 
Year  (1851).  *  ^ 

A   BIOGRAPHICAL   DICTIONARY   OF   EMINENT   SCOTS- 

MEN.  Originally  Edited  by  Robert  Chambers.  New  Edition,  revised  under  the  care  of  the  Publishers; 
with  a  Supplemental  Volume,  continuing  the  Biographies  to  the  Present  Time,  by  the  Rev.  Thos.  Thomson', 
author  of  The  History  of  Scotland  for  the  Use  of  Schools,  &c.,  &c.  With  numerous  Portraits.  ly  46  Parts,' 
\s.  each;  or  8  Divisions,  65.  Qd.  each,  and  1  at  Is.  6d. 

A   HISTORY   OF    THE   PAPACY, 

POLITICAL  AND  ECCLESIASTICAL,  in  the  Sixteenth  and  Seventeenth  Centuries:  including  the 
Re-organization  of  the  Inquisition;  the  Rise,  Progress,  and  Consolidation  of  the  Jesuits;  and  the  means  taken 
to  eflt'ect  the  counter-Reformation  in  Germany,  to  revive  Romanism  in  France,  and  to  suppress  Protestant  Prin- 
ciples in  the  South  of  Europe.  By  Leopold  Ranke.  Complete  in  20  Parts,  Is.  each ;  or  2  Vols ,  Cloth,  21*. 
With  Twenty  Portraits. 

D'AUBIGNE'S  HISTORY  OF  THE  REFORMATION. 

Translated  by  D.  D.  Scott,  and  H.  White,  BA.     The  translation  carefully  revised  by  Dr.  D'Aubigne. 
Large  type,  numerous  Notes,  not  in  any  other  Edition,  and  Forty  lUustratioas,  beautifully  engraved  on  Steel. 
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THE  PROTESTANT; 

A  Series  of  Essays,  in  which  are  discussed  at  length  those  Subjects  which  form  the  Distinguishing  Features 
between  True  and  False  Religion ;  between  the  Christianity  of  the  New  Testament  and  the  Papal  Superstition 
which  has  usurped  the  name.  By  William  M'Gavin,  Esq.  New  Edition,  with  Memoir  and  Portrait  of  the 
Author,  in  26  Numbers,  6d.  each ;  or  in  Cloth,  14*. 

ROLLIN'S  ANCIENT  HISTORY, 

With  Extensive  Notes,  Geographical,  Topographical,  Historical,  and  Critical,  and  a  Life  of  the  Author.  By 
James  Bell,  Author  of  "  A  System  of  Geography,"  &c.  With  numerous  Illustrations.  In  2  Vols,  medium 
Svo,  26j.;  or  in  24  Parts,  Is.  each. 

A  Third  Volume  on  the  Arts  and  Sciences  of  the  Ancients,  with  Notes,  by  James  Bell.     Price  lis.;  or 
in  10  Parts,  Is.  each. 

*^*  This  is  the  only  complete  and  re-edited  Edition  of  RoHin  now  before  the  public. 
"The  best  edition  that  lias  yet  issued  from  the  press." — Oriental  Herald. 

THE  WORKS  OF  FLAVIUS  JOSEPHUS, 

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WODROW'S    HISTORY    OF    THE    SUFFERINGS   OF   THE 

CHURCH  OF  SCOTLAND.     Edited  by  the  Rev.  Robert  Burns,  D.D.,  F.A.S.E.     Portraits.     4  Vols. 
Cloth,  36*. ;  or  33  Parts,  1,5.  each. 
"  We  consider  the  publication  of  Wodron  's  History  as  a  noble  boon  bestowed  upon  the  puhlic."— Edinburgh  Chrislian  Instructor. 

THE  TEN  YEARS'  CONFLICT; 

Being  the  History  of  the  Disruption  of  the  Church  of  Scotland.  By  Robert  Buchanan,  D.D.  2  Vols. 
Small  Svo.,  price  12^.     Illustrated  Edition,  25  Nos.,  M.  each.    Library  edition,  2  Vols.,  large  type,  price  2\s. 

SCOTS  WORTHIES, 

Their  Lives  and  Testimonies.  Revised  and  enlarged  Edition,  including  the  Ladies  of  the  Covenant.  With 
upwards  of  One  Hundred  Illustrations  on  Wood  and  Steel.     22  Parts,  Is.  tacli ;  or  1  Vol.,  Cloth,  2a.'. 

THE  LADIES  OF  THE  COVENANT. 

Memoirs  of  Distinguished  Scottish  Female  Characters,  embracing  the  period  of  the  Covenant  and  Persecution. 
By  the  Rev.  James  Anderson,  Author  of  "  Martyrs  of  the  Bass."  With  numerous  Engravings.     Handsomely 
bound  in  Cloth,  7«.  6(/. ;  or  in  14  Nos.,  M.  each. 
"  The  book  will  be  an  immense  favourite  with  all  who  can  appreciate  the  moral  sublime."— ff/oJi/oio  Examiner. 

MEMOIRS  OF  NAPOLEON  BONAPARTE. 

By  M.  DE  BouRKiENNE.  To  which  is  now  first  added.  An  Account  of  the  Events  of  the  Hundred  Days,  of 
Napoleon's  Surrender  to  the  English,  and  of  his  Residence  and  Death  at  St,  Helena,  with  Anecdotes  and  Illus- 
trative Notes.     In  about  23  Parts,  Is.  each:  with  numerous  Historical  and  portrait  Illustrations. 


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NATURAL  HISTORY,   MEDICAL,  AND   MISCELLANEOUS  WORKS. 
A  HISTORY  OF  THE  EARTH  AND  ANIMATED  NATURE. 

By  Oliver  Goldsmith.  With  Numerous  Notes  from  the  Works  of  CuviEU,  Wilson,  L.  Bonaparte,  Cam- 
pier,  Vaillant,  Lamarck,  Lesson,  Lacepkde,  Audubon,  &c.;  as  well  as  from  the  Works  of  the  more  dis- 
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of  which  200  arc  carefully  Coloured.     In  2  Vols,  royal  8vo,  405. ;  or  in  36  Parts,  Is.  each. 

RHIND'S  HISTORY  OF  THE  VEGETABLE  KINGDOM; 

Enibraciii,;;  the  Physioloiry,  Classificntion,  and  Cidtnre  of  Plants;  with  their  various  uses  to  Man  and  the  Lower 
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on  Wood  and  Steel,  of  which  100  are  beautifully  Coloured.     22  Parts,  Is.  each. 

CANADA:   PAST,   PRESENT,   AND   FUTURE; 

Being  a  Historical,  Geographical,  Geological,  and  Statistical  Account  of  Canada  West.  Illustrated  by  Ten 
Connty  Maps,  and  a  general  Map  of  the  Province  compiled  expressly  for  the  Work.  By  W.  H.  Sana.  In 
2  Vols,  roynl  8vo,  price  24j. 

CYCLOPEDIA  OF  DOMESTIC  MEDICINE  AND  SURGERY. 

15y  Thomas  Andrew,  M.D.  Illustrated  with  Engravings  on  V/ood  and  Steel.  Pwoyal  8vo.  17  Parts,  Is. 
each ;  or  in  Cloth,  1  8a'. 

"Of  much  utility  as  a  ready  and  simple  guide  in  medical  practice." — Liverpool  Courier. 

"  We  strongly  recommeud  the  Work."— 5m<oi  Times. 

ADAM'S  ROMAN  ANTIQUITIES; 

F.ilited  hy  Jamf.s  Boyd,  LL  D.,  one  of  the  Masters  of  tlie 
High  Scliool,  Edinburgh.  100  Illustrations.  Price  5j.  6d. 
ill  Cloth;  or  with  Questions,  7*.  Cloth.  The  Questions 
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A  CHART  OF  SCRIPTURE  CHRONOLOGY, 

From  tlie  Creation  to  the  Destruction  of  Jt-nisnleni.  Com- 
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A  HISTORY  OF  THE  JEWS, 

Krom  the  Babylonish  Captivity  to  the  Pcstniction  of  Jern- 
Mlcm.  BvJoskpH  UoBKRTSON,  Rectorot  St.  Jolin'sGramuiar 
School,  llainilton.    Cloth,  U.  6d. 

A  TREATISE  ON  DIET, 

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llirds,  !tc.,  used  as  food.  By  William  Davidson,  M.D., 
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MOFFAT:  ITS  WALKS  AND  WELLS; 

With  incidental  Notices  of  its  Botany  and  Geology.  By 
William  Keudie,  author  of  Slajfa  and  lona.  And  Re- 
port on,  and  Chemical  Analysis  uf,  its  Mineral  Weils. 
By   Jou.s    Macadam,    F.R-S.S.A.     Foolscap   8vo,   Cloth, 

ai. 
BARR'S  (REV.  JOHN)  WORKS. 

CATF.CHKTICAL  INSTRUCTIONS  FOR  YOUNG  COM- 
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tural viewn  of  tlie  L/ord's  Supper;  with  an  Address  to  Young 
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Pnrc  +J. 

HELH  TO  PROFESSING  CHRISTIANS,  in  Judging 
their  Spiritual  State  and  Growth  in  Grace.  Second  Edition. 
Small  Sto.,  price  Sj.  Cloth. 

SCKin-URE  SiUDKNT'S  ASSISTANT;  being  a  cnm- 
idctc  Index  and  Concise  Dietionarv  of  the  Bible.  New 
i.dilioii,  much  enlarged.     Tost  8vo,  pnie  Zs. 

BROWN'S  CONCORDANCE  TO  THE  BIBLE. 

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COMMERCIAL  HAND-BOOK; 

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If.  roan. 

FERGUSON'S  INTEREST  TABLES. 

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HAIITLEY',S  ORATORICAL  CLA.SS-BOOK. 

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HOW  TO  CHOOSE  A  GOOD  MILK  COW; 

Or.ADescription  of  all  the  Marks  bywliichtheMilkiiigQualitics 
ofCowsmay  be  Ascertained.  ByJ.H.MAONE,  Professor  of  the 
Veterinary  School,  Alfort.  With  a  Supplement  on  tlie  Dairy 
Cattle  of  Britain;  their  Qualities,  Management,  and  Productive 
Results;  with  Hints  for  Selecting.  By  John  Haxton.  3«.  cloth. 

LAND-MEASURER'S  READY  RECKONER; 

Being  Tables  for  ascertaining  at  sight  the  Contents  of  anj 
Field  or  Piece  of  Land.  By  Neil  M'Culloch.  Third 
Edition.    2i.  bound.  ' 

LAYS  AND  LAMENTS  FOR  ISRAEL: 

Poems  on  tbe  Present  State  and  Future  Prospects  of  the 
Jews.  Original  and  Selected.  With  Essay,  by  the  Rev. 
John  Anderson,  Helensburgh.  With  Froutispiece.  Cloth, 
gilt  edges,  price  2s. 

MERCANTILE  ARITHMETIC, 

Adapted  to  the  Imperial  Weights  and  Measures,  with  the 
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Gavin  Lawkie.  Second  Edition.  In  Two  Parts,  hound  in 
Roan,  with  Key,  Zs.;  or  Parts  I.  and  XL,  in  Cloth,  each 
Ij.  Zd.;  the  Key  separately.  Is. 

MAN'S  ABILITY: 

With  its  Relation  to  Gospel  Doctrine,  and  Moral  Responsi- 
bility, Scripturally  considered.  By  the  Rev.  Jaiies  Gibsok, 
A.M'.,  Glasgow.     Cloth,  Zs.  6d. 

STAFFA  AND  lONA 

Described  and  Illustrated.  With  Notices  of  the  principal 
Objects  on  the^Boute  from  Port  Criimn  to  Oban,  and  in  the 
Sound  of  Mull.*  By  W.  Keddie.  With  many  Engravings. 
In  cloth  liuip,  price  2s. 

THE  COMPREHENSIVE  GERMAN  DIC- 
TIONARY, GERMAN  and  ENGLISH  and  ENGLISH  and 
GERMAN.  By  J.  J.  Geklach,  Hj.l).  rcice,  bouua. 
Is.  6d. 

THE  RISE  AND  PROGRESS  OF  LITERA- 
TURE. By  Sir  Daniel  K.  Sandfokd,  D.C.L.,  M.P.,  Pro- 
fessor of  Greek  m  the  University  of  Glasgow.  Foolscap  8vo, 
Cloth,  2f.  6d. 

WALKER'S  DICTIONARY  AND  KEY. 

Beautifully  printed  in  royal   ISrao,  with  a  Portrait  of  the 
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II. 


aLASOOW:   W.   0.    BLACKIK   AND    CO.,    PKlMKBs,    VTLLAKIKLD. 


DATE  DUE 

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